The works of Samuel Shaw [microform]

M- '

*"

f

1 t _

, ' >- i

>

*

-Si . '

LIBRARY

^n smtcb by

[__
*(

< -t I x

J I

/\

L

THE

WORKS

OF

/ U, 1 /

MINISTER OF THE GOSPEL IN LONDON.

IN TWO VOLUMES.

FIRST AMERICAN FROM THE ENGLISH EDITIONS,
CORRECTED AND IMPROVED.' s

VOL I. /

BOSTON:

FRINTED AT THE OFFICE OF GEORGE CLARK,
FOR REV. DANJLEL OLIVER.

1821.

\

/I - />,/ &*&*< .' .

*-*&&>

DISTRICT OP MASSACHUSETTS, to Wit 2

District Clerk's Office.

BE IT REMEMBERED, that on the twenty-sixth day of Juljj
A. D. 1820, in the forty-fifth of the independence of the United
States of America, DANIEL OLIVER, of the said District, has de-
posited in this office the title of a book, the right whereof, he claims
as proprietor, in the words following, to wit: " The jWorks of
Rev. Samuel Shaw, M. A. Minister of the Gospel in London. In
two volumes. First American, from the English editions, 1 corrected *
and improved. Vol. 1." *

In conformity to the actof the Congress of the United States, en-,
titled, .. l t An Act forthe encouragement ,of Learning, by, securing the
Copies .of. Maps, Charts and Books, to the authors and proprietors of
such Copies, during the times therein mentibnecl : 1V and also to an
act entitled,;;'* An Act supplementary to an act entitled, An Act for
the encouragement of Learning, by securing the Copies of Maps,
Charts arid Books, ffb"the;.aulh"ors; and proprietors of such Copies,
during the v tubes > therein* mentioned [;,a"hd extending 'the benefits
thereof to the Arts.pf Designing, Engraving and Etching Historical
-and other Prints " , . j ", ,

JNO. W.. DAVIS, Clerk *f the District of Massachusetts.

MEMOIRS >

OF THE LIFE OF THE. AUTHOR.

SAMUEL SHAW, M. A. was born of religious parents
at Repton, in Derbyshire, in the year 1635, anci educated
in the free school there, at that time the best in those
parts of England. He went from thence lo the University
at Cambridge, in- England, at r fourteen years.of age, where
he was chamber-fellow with Dr. Morton. jUjpon the com-
pletion of his studies he went to Tamworth, in Warwick-
shire, and was usher in the free school, and became mas-
ter in 1656. When that reverend person, Mr. Blake, died^
in 1657, Mr. SHAW pronounced an eloquent oration at his
funeral, after Mr. Anthony Burgess had preached a sermon.
They both were printed, and, such as have perused them
must thinly a conjunction of three such men as the deceas-
ed, and the two speakers, 'a singular happiness to that
neighbourhood. From Tamworth Mr. SHAW removed to
Mosleyj a small place in the borders of 'Worcestershire,
Toeing invited there by Col. Greavis, bf T that'piace. who had
so great a respect for him that he showed him much kind-
ness. At his coming thither, he was ordained by -the Clas^
sical Presbytery^ at Wirksworth, in Derbyshire,; and in
1 &58, by the assistance of Mr. Gervas Pigot, of Thrumpton,
he obtained a presentation from the Protector to the Rec-
tory of Long-Whatton, worth one hundred and fifty pounds
per ann.

This was in 1 the gift of the Crown. In June this year,
1658, he had full and peaceable possession of this place,
and continued so to have till King Charles's return in 1660.
Ugon this event, fearing some disturbance might arise, he,
in the month of September, that year, obtained, without
much difficulty, a fresh presentation under the great seal.-
of England; the former incumbent, Mr. Henry Robinson,
being dead, and two more who enjoyed it after him. But
though his title was thus corroborated, yet Sir John Pret-
tyman made interest with the Lord Chancellor Hyde, .and
they found means to remove Mr. SHAW, in 1661, .about a
year before, the act of uniformity passed ; and introduced

4 Memoirs of the Author.

one Mr. Butler, who had no manner of title to the place.
He was a man of such mean qualifications, and so little re-
spected in the parish, that some of them told Sir John, that
they heard Mr. Butler had given him a pair of coach-
mares to get for him the living ; hut they would give him
two pair to get him out, and put Mr. SHAW in again. Mr.
SHAW now quitted the church, because he could not satisfy
himself to conform to the new terms. Though he was not
properly turned out by the uniformity act,, yet he was si-
lenced by it, and never after had any public living. He was
afterwards offered his living without any other condition
^than that of re-ordination. But he used to say that he
would not lie to God and man, in declaring his Presbyte-
rian ordination invalid.

Upon Mr. SHAW'S leaving Whatton he removed to Cotes,
a small Village near to Loughborough, in the same county.
During his residence here his family was afflicted with the
plague, receiving the infection from some relations, who
came from London to avoid it, about harvest time in 1665.
He then preached in his own house to his friends and fam-
ily, and afterwards published that useful and excellent book
called, " The welcome to the I 3 lague," from .tfwios, iv. 1.2.
Prepare to meet thy God, O Israel. He buried two chil-
dren, two friends, and one servant, of that dreadful distem-
per, but he and his wife, who both had it, escaped with
their lives ; not being ill both at once, they looked after,
and attended one another, and the rest of the family, which
was a gi eat mercy ; for none of the people in the neigh-
bourhood durst come to his assistance. He was in a man-
ner shut up for about three months together. Mr. SHAW
was forced, not only lo attend his sick; but to bury his
dead himself in his own garden.*

* How sore an affliction Mr. SHAW must in these circumstances
have undergone, cannot be easily conceived, but great, amazingly
great it must have been. But hear how the good man speaks in his
pretV.ce to his piece entitled, tl The Welcome to the Plague," which
was drawn up and published on the occasion.. '^Let me call on men
and angels, says he, to help me in celebrating the infinite and almigh-
ty grace and goodness of the eternal and blessed God, whp^ ena-
bled me to abide the day of his coming, Mai. iii. 2. to stand when he
appeared ; and made me willing to suffer him to sit as a refinerrof
silver in my house ; who carried me above all murmurings against,
I had almost said, all remembrance ot those instruments that e<on-
veyed the infection to me ; who reconciled my heart to this dis-
ease, so that it seemed no more grievous or noisome than any other;

Meririoirs of the Auihor. 5

Towards the latter end of the year 1666. he removed
to Ashby de la Zouch, in the same county ; and was chosen
fo be sole school-master of the free school, in 1668. The
revenue was then but small, and the school-buildings were
quite out of repair, and the number of scholars few. But
Mr-. SHAW.-* by his diligence^ and prudent managing the bu-
siness, soon got the salary augmented, not only for himself,
but for all succeeding school-masters ; and by his interest

who subdued me, I bad almost said, brought me in love with this
passage of the divine will. I can remember, (alas ! that 1 can say
Itttle more but that I do remember,) how my soul was overpowered,
yea, and almost .ravished with the goodness, holiness, and perfec-
tion of the will of God ; and verily judged it my happiness and per-
fection, as well as my duty to comply cheerfully with it and be
moulded into it ; who gave me a most powerful and quick sense of
the plague 'of a carnal heart, self-will, and inordinate creature-love,
convincing me that those were infinitely worse than the plague in
the flesh ; who wonderfully preserved me from the assaults of the
devil ; never let him loose so much as to try his strength upon my
integrity, to drive me to a despondency, or to any uncharitable con-
clusion concerning my state ; who enabled me to converse with his
love and mercy in the midst of his chastening ; to see his shining and
smiling face through this dark cloud ; yea, ; kept up clear and steady
persuasions in my soul that I was beloved of him, though afflicted by
Lira; who kneW my soul in adversity, visited me when T was sick,
and in prison, refreshed, strengthened, and comforted nay inner man
in a marvelous manner and measure, and made me appear to myself
never less shut, up, than when shut up. O would to God I might be '
never worse than when 1 was shut up of the plague I - The not re- -
too ving that affliction-frame I shall count a gi eater blessing^ and a
more proper mercy, than the removing that afflicted state. Who
cleared -up my interest in his Son, strengthened my evidence of his
love, and satisfied and assured my soul of its happy state more than
t all times formerly. 1 had clearer and surer evidences of divine
grace in that patient, self-denying, self-submitting frame of spirit,
than in all the duties that ever 1 performed. The valley of tears
brought me more sight of my God, and more insight into myself,
than ever the valley of vision, all duties and ordinances had done.
"When the Sun of righteousness arose on my soul, and chased away
all the mists and fogs of self-will, and cpeature-love, then also did all '
black and dismal fears, all gloomy doubting most sensibly flee .before
him. Who supplied my family from compassionate friends with a]l
things needful for food^ physic, &c. The Lord return it sevenfold
into theiivbosom ! Who maintained my health in the midst of sick-
ness, in the midst of so great a- death ! I do not remember .that ei-
ther sorrow of mind, or sickness of body ever prevailed, so much on
me^during three months seclusion, as to hinder me of, my ordinary
study, repast, devotions,- or my .necessary .attendance on uay-jseTeral

6 Memoirs of the Jluthor.

among gentlemen, he collected money for the building of a
good school-house, and also for a gallery for the conven-
ience of the scholars in the church. Such a benefactor
was be to that town, and such the lasting monuments of his
praise ! Then he had another difficulty, which wag, how to
procure a license, without subscription to such things as his
conscience could not allow of. But this difficulty was soon
removed, for by means of lord Conway, he obtained from
Archbishop Sheldon a license to teach school any where
in his whole province, and this without so much as once
seeing or waiting on the archbishop. A license being
also accessary from the bishop of the diocess, Mr. SHAW
got a friend to make his application to Dr. Fuller, who
was at that time bishop of Lincoln. This friend put into
his Lordship's hands Mr. SHAW'S late book occasioned by
the plague in his family, in order to satisfy him of the
author's real worth. The Bishop was so much pleased
with the piety, peaceableness, humility, and learning dis-
covered in the piece, that he gave Mr. SHAW a license on
such a subscription as his own sense dictated and inserted;
and said that he was glad to have so worthy a man in his
diocess on any terms ! He added, that he understood there
was another book of his in print called Immanuel, which
he desired to see.

infected rooms, and administering to the necessities of the sick.
These ensuing discourses were then composed, which do at least ar-
gue that, through grace, his mind was not altogether discomposed,
nor body neither. Who preserved me and gave me not up to death ;
for I judge that I was personally visited with the plagtte, though not
wjth the sickness. Who hath given me a sincere and settled reso-
lution, and vehement desire to live entirely on, and to himself ;
which I account to be the only life of a soul, and only worthy to be
called a living. Grant me this prayer, O most blessed and gracious
God, for the sake of my only and dear Redeemer !

" Thpu, O Lord God, who art witness to all my thoughts, and
words, and works, knowest that in truth and soberness I publish these
things to the world, not to advance the reputation of my own silly
name, or to be admired of my fellow-creatures, but for the glory
of thine holy name, to beget a good liking of so gracious a Creator
in all thy poor creatures, who are prejudiced against thee, and thine
holy service ; and to strengthen the hearts of thy servants, to a most
firm and lasting adherence to thee, even in the greatest extremities;
that thou mayest be admired in thy saints, and glorified for giving
such power, and grace and comfort unto men." And O that men
waijjid praise the Lord for his goodness, and for his wonderfnl works
id tne children of men, _Ps. cvii. 8.

Memoirs of the Author. "7

Mr. SHAW being thus settled in his school, his piety,
learning and mild temper soon raised its reputation, and in-
creased the number of scholars above any school in those 1
parts; having often one hundred and sixty boys, or more,
under his care; so that he* always kept one, and for a
great while two ushers to assist him. His own house, and
others in the town, were continually full of boarders, from'
London and other distant pat ts of the kingdom. Several 1
divines' of the Church of England, namely, Mr. Sturges, of
All-Saints, in Derby, Mr. Walter Horton, afterwards one
of the Canons of Litchfield, and many gentlemen, physi-
cians, lawyers, and others, owed their school-learning to his j
good instructions.

He endeavoured to make the youth who were under his
care, in love with piety ; to principle them in religion be-
times^ by his good advice, and to allure them to it by his pi-
ous example. Mr. SHAW was affable in his temper, and
pleasures, and facetious in his conversation. His method
of teaching was winning and easy. He had great skill in
finding out the tempers and dispositions of his scholars, and*
adapting himself to them. He was of a peaceable disposi-
tion, very humble, and was frequently employed, and very
successful in his endeavours to^oconeile differences among-
mankind. His charity was universal. He thought others-
were better than himself, tye relieved the indigent, free-
ly taught poor children, where he discovered in them a :
disposition" to learning, and afterwards procured for them
assistance to perfect their studies at the University. He
did indeed excellent service in the work of education : mild
and gentle in his disposition, by kindness and love he gain-
ed the hearts of his scholars. His school is said to have
been of great advantage to, the trading part of the town..
He was of a public and generous spirit, and was always
ready to encourage any good and benevolent designs. He-
was given to hospitality, and happy when he could make
his friends so. In principle, he was moderate ; but in the
practice of moral virtue, he was much engaged. Though
he did not, in every thing, agree with the Vicar of the
place, yet he kept up a constant correspondence with him.
>V hen the liberty of the Dissenters was settled by acts of
Parliament, he licensed his school for a place of religious
worship, but so contrived his meetings as not to interfere
with the public assemblies, nor to diminish the congrega.

$ Memoirs of the JfutKor.

tion : for he preached at nooa between the sermons- af
church, and constantly attended there both parts of the
day with all his scholars, his family and all his hearers : so
that the public assembly was hereby considerably augment-
ed, and the weekly lecture .was chiefly attended by him .
and his scholars. The first time he used his school-room
he preached from Acts, xix^ 9. "Disputing daily in**tke
school of one Tyrannus" But such was his prudence and r
conciliatory disposition, that he was on the most friendly
terms with the Vicar of the place. He corresponded also
with Dr. Barlow, the Bishop of Lincoln, to whom he pre-
sented his book of Meditations, which has been generally
esteemed, and read with great profit. Upon which hjs
Lordship, who was a great reader, and good judge of books,
and as considerable a casuist as most in his age, wrote him
the following letter. "My reverend brother, 1 have re-
ceived your's, and this comes (with my love and respects)
to bring my thanks, for the rational and pious book you so
Kindly sent me Though my businesses be many, and my
infirmities more, (being past 74,), yet 1 have read all your-
hook, and some parts of it more than once, with great sat-
isfaction and benefit. For in your meditations of the love
of God and the world, (I ^mfrneither afraid nor unwilling^
to confess it, and make you my confessor,) you have instruct-
ed me in several things, whiiJi I knew not b'efore^ or at
least, considered not so seriously, and so often as i might
and ought. One great occasion, or cause, why we love our
gracious God less, and the world more than we should, is,
want of knowledge, or consideration. God himself, Isaiah
L 2, 3i complains of this, and calls heaven and earth to wit-
ness the justice of his complaints. " I have nourished and
brought up children, and they have rebelled against me.
The ox knoweth his owner, and the ass his master's crib.j
but Israel doth not know, my people doth not consider."
It is strange, and yet most true, that the ox and ass, irration-
al and stupid creatures, should honour their masters who
feed and take care of them, and yet meny rational creatures
even Israel, God's only church and people, whom he had
miraculously preserved arid nourished, should neither hotf-
our nor consider. This ; consideration is our duty, and the
want of it our sin^ (a sin of omission,) and therefore il is no
wonder if it be a moral cause or occasion of some conse-
quent sin of commission f so that the best men.; (by reason

Memoirs of the Author, &

of the old man, and the remains of corruption in them,)
may, and many times do sin, and come short of fulfilling the
law and doing their duty, when they want this considera-
tion, of such a degree and measure of it as is required to
the moral goodness of an action. Suppose a 'man tempted 1
to commit adultery^ murder, perjury, or any such sin ; if
such a man would seriously consider the nature of the" sin
Ire is going to commit, that it is a transgression of the law
of his Gbd^ to whom he owes all he has, both for life and
livelihood ; that it pollutes his soul ; that it dishonours his
gracious God and heavenly Father! that it makes him oh
noxious to eternal misery, both of body an,d soul ; I say, he
who considers this, as all should, would certainly be afraid
to commit such impieties. Now of'such considerations you
have given us many in yourbook^ and those grounded on
the clear light of nature, or on evident reason, or revela-
tion : and it is my prayer and hope, that many may read,,
and (to their great benefit) remember, and practise them."
1 am well pleased with your discourse against usury ; ;
which, .as it is commonly, and without fear or remorse, con-
fidently managed, I take to be one of the crying sins of
our ungrateful nation. I remember that in 1645, in Ox-
ford, two rich and understanding gentlemen came to the
lord-primate of Ireland,. Dr. Usher, desiring to know his*
opinion, whether usury was lawful. He knew, and they*
confessed, that they had money at use, and they gave their-
reasons which induced them to believe that their taking
use was innocent and lawful. The good primate patiently
heard them, and (without farther dispute^ or answering
their reasons, as they called them, which they had brought
for the lawfulness of usury) said, u come, gentlemen, I
believe you are willing in this case to take the safest way
for your souls. They replied, yes, that was their desire.
Well, said the primate, then your safest way will certainly
be to take our blessed Saviour's advice (or command rath-
er) and lend freely, expecting nothing,.no use again." For
if you lend freely you do an act of cbarrty,.and so are cer-
tainly secured from all fear of sin in that particular: but if
you take use,. it is an hundred to one but y&u sin, and- be-*
eoine liable to that curse and punishment which fatally fol-
lows it. The gentlemen, like him in the Gospel, went
away sorrowful, for they were rich and had great possess-
ions, and to increase them. continued their usury. So that

10 Memoirs? off the Author.

I think you may safely say, as you do, that usurers are lor-
ers of -the wotld.

" Give me leave faithfully,- and as a friend, to add one
thing more. In your second page, there is, 1 believe, a little
mistake. For you seem to say, that Jarnes, who wrote
the canonical epistle, was brother to John the apostle*
Now it is certain, that among the apostles there were two
of .that name. 1. James the son of Zebedee,and brother of
John. 2. James the son of Alpheus, Mat. x. 2, 3. who was
called James the less, Mark xv, 40. whose mother was
Mary, who was sister to the virgin Mary; and so our bles-
sed Saviour and James the son- of Alpheus were sisters,
children, cousin-germans. Now that James the son of Ze-
bedee, and brother of John, did not write that canonical
epistle, will be certain, if we consider, 1st. that James,
brother of John, was slain by Herod Agrippa, Acts, xxii. 2.
which was Anno Christi 44 or 45, And 2dly, If it be con-
sidered, that the epistle of James was not written till the
year of Christ 63. For so Baroniu-vSympson, and the best
chronologers assure us. They say that the epistle of James
was not .wrote till almost twenty years after James the broth-
eE of John was. slain by Herod :, and therefore it is=certaia
he neither did nor could write it. I beg your pardon for
this tedious, and I fear impertinent scribble. My love and"
due respects remembered. 1 shall pray for a blessing on
you and your studies : and your prayers are heartly desired
by and for your affectionate friend and brother,

THOMAS LINCOLN.

Buckden, March^ 16, 1681..

For. my reverend friend, Mr. SAMUEL SHAW,, at his house in
Ashby de lay Zouch."

If such a correspondence as this had been carried on be-
tween the Bishops of the Church of England and Dissen-
ters^ it might have produced much better effects than the
great distance which has been generally observed on both-
sides. So engaged was Mr. SHAW, in doing good, that for
the space of almost thirty years he was earnestly employed
to make the world better, though with no great gains to
himself. It was his chief aim to live usefully, and he
thought that was considerable reward -to itseif. He was
of middle stature,.and his countenance not very penetrating ;
another Melancthon, who could not fill a, chair with a

Memoirs of the Author. . 11

look, and portly presence ; but his eye was brilliant
and sparkling, and his conversation witty, savoury, affable
and pertinent. He was read^ at harmless repartees and
innocent jests, with a mixture of poetry, history, and other
polite learning calculated to promote cheerfulness in-con-
versation, and was careful not to hurt the feelings -of his
company. But his greatest excellency was in religious dis-
course, in praying and preaching. One who knew him
well writes as follows ; "~I have known him spend part of
many days and nights too in religious exercise, when the
times were so dangerous that it would hazard an imprison-
ment for a person not to be drunk, or be in a harlot's house
or tavern, but to be worshipping God with five or six moie
like minded with himself. I Tiave sometimes been in Mr.
SHAW'S company for a whole night together, when we have
been oblidged to steal to the place in the dark, stop out
.the light and stop in the voice, by cloathing, and fast clos-
ing the windows, till the first day-break down a chimney
has given us notice to be,.gone. 1 bless od for such sea*
sons. If some say it was needless to do so much, I reply,
the care of souls and eternity, which only was minded
there, requires more. I say, I bless God for the re-
membrance of them, and for Mr. SHAW at them, whose melt-
iing words in prayer I can never forget. He had most
excellent 'faculty in speaking to God with reverence, hu-
mility, and an holy awe of his presence, filling his mouth
with arguments : .by his strength he had power with God ;
he wept and made supplication : he found him in Bethel,
.(such were our assemblies,) and there our God spake with
us, I have heard him for two or three hours together pour
out prayer to God, without tautology or vain repetition,
with that vigour and fervour, and those holy words that
imported faith and humble boldness, .as have dissolved the
whole company into tears," .&c. In short a mixture of so
much learning and humility, wit and judgment, piety and
pleasantness, is rarely found in any, as met in Mr. .&HAW.
He ttyed beloved, and died lamented, January 22, 1696, in
the fifty ninth year, of his age.

.His funeral sermon was preached by Mr. William Crosse f
his brother-in-law,' from Luke xxiii. 28.

What happy prophet shall his mantle find,
Heir to a double portion of bis mind ? "W

THE

VOICE -'OF ONE CRYING IN A

OR,

THE BUSINESS OF A CHRISTIAN?

IN SEVERAL SERMONS,
FIRST PREACHED TO HIS OWN FAMILY,

AND NOW MADE PUBLIC.

All the paths of the LORD are mercy and truth, unto such
as keep his covenant and his testimonies, Fs. xxv. 10.

Mala poenalia non sunt vere rndla^ quia jluunt a summo bono,
nimirum Deo ; ducunt ad summum bonum, nimirum Jrui-
tionem Dei ; et-erant in summo bono, nimirum^Christo,

Bret..

The evils of punishment are not truly evils ; for they flow
from the cfaiefest Good, even'GoD; they lead to the
-chiefest Good, the enjoyment of GOD; and are found in
the chiefest iGrood, even CHRIST JESUS.

PREFACE.

It is now more than seven months since it pleased the
holy/andiwise God to visit my house with the plague, when
som&dear and Christian friends from London were with me,
whereby he gently touched and gave warning to myself
and whole family, consisting then of eight souls, but called
away only three members of it, viz. two tender babes and
one servant, besides my beloved sister, and a child of my
precious friend, that man of God, Mr. G. C. since also trans-
lated, who were of those citizens that visited me. You will
easily believe that I can have no pleasure to rake into the
ashes of the dead, nor to revive the taste of that wormwood
and gall, which was then given me to drink ; and yet I see
no reason why I ought not to take pleasure in the pure and
holy will of God, which always proceeds by the eternal
rules of Almighty love and goodness, though the same be
executed upon my dearest creature-comforts, and bear hard-
ly or ever so much upon my sweetest earthly interest ; yea,
and I see all reason in the world why I should give to God
the glory of his attributes and works before all the world,
and endeavour that some instruction may accompany that
astonishment, which from me and my house hath gone out
and spread itself far and near. I will not undertake to make
any physical observations upon this unaccountable disease,
nor to vindicate myself from that great guilt that is -charged
upon me, as if I were a sinner above all that dwell in this
country, or from those many false and senseless aspersions
that have been cast upon my behaviour during this visita-
tion, much like that we read of, Matt, xxviii. 13. ; but do
freely commit myself to him that judgeth righteously ; and
pray with the Psalmist, Ps. Ixix. 6. Let not them that wait
on thee, O Lord God of hosts, be ashamed for my sake : let
not those that seek thee be confounded for my sake, O God of Is-
rael. Neither do I purposely undertake in this preface to
reconcile the providence of the most wise God to his prom-
ises, or the seeming difference between the words of his
mouth and the language of his hands ; between which I
have only suspected s"ome kind of jar, but have experienc-
ed an excellent harmony : in very faithfulness hast thou affiict-
2

14 Preface.

*dme. Whence arise all these uncharitable censures with
*which the afflicted soul is apt to charge both himself and
his God too? Spring not they certainly from these two
grand causes, viz. a misapprehension of the nature of Go.d^
and of the nature of good and evil ? Let the studious and
pious reader search and judge. If ever therefore you
would be established in your minds in a day of affliction ;
1. "Labour to be rightly informed concerning the nature
of God." Away with those low and gross apprehensions
of God, whereby your carnal fancies do ascribe unto God
such a kind of indulgence towards his children as you bear
towards yours, which indeed no way agrees to his nature.
His good-will towards his children, is a solid, wise, and holy
disposition, infinitely unlike to our human affections. Soli
Deo competit) amare et sapere. [God only can at the same
time exhibit both love and wisdom.] 2. "Labour to be
rightly informed concerning the nature of good and evil."
Judge not the goodness or badness of things by their agreea-
Meness or disagreeableness to your fleshly palate, or car-
nal interest, bat by the relation that they have to the su-
preme good. The greatest prosperity in the world is no
further good, than as it tends to make us partakers of God ;
and the greatest affliction may thus be really good also,
Butany design is to justify and glorify infinite wisdom, right-
eousness, goodness, and holiness before all men. Oh bles-
sed be God ! who makes a seeming dungeon to be indeed
a delightful place ; who brings his poor people into a wil-
derness., purposely that he may there speak comfortably to
them ! Be of good cheer O my-soml ! he 'hath taken away
nothing but what j he gave ; and, instead -of it, hath given
thee that which shall never be taken away, the first fruits
of life, instead of those whom the first-born j of death hath
devoured. But why do I say devoured ? doth not that truly
live at this day, which was truly lovely in 'those darlings ?
Didst thou, O my fond heart! love beauty, sweetness,. inger
nuity in earthly bodies, and canst thou not love it still in the
Fountain, and enjoy it in a more immediate and compen-
dious way. Thy body indeed cannot taste sweetness in the
abstract, nor see beauty except it be subjected in'inatteri!;
but canst not thou^ O my soul, taste the uncreated goodness
and sweetness except it be embodied, and have some ma-
terial thing to commend it to thy palate ? Be ashamed that
Ihon, being a spirit as to thy constitution, art no mere

Preface. *5

spiritual in thy affections and operations. Dost thou with
sadness, re fleet upon those sweet smiles, and that broken
rhetoric, with which those babes were wont to entertain
thee ? 1. Consider duly what of real contentment thou hast
lost in losing those. For, what were those things to thy
real happiness ? Thou hast lost nothing, but what it was no
solid pleasure nor true felicity to enjoy ; nothing but what
the most sensual and brutish souls do .enjoy as much as
thou. 2. Be ashamed rather that thou didst enjoy them in
such a gross and unspiritual manner. 'Art thou troubled
because any earthly interest is violated ? ratheirbe ashamed
that thou hadst and didst cherish any such interest.

But pardon me, courteous readers, this digressive solilo-
quy ; and now suffer me patiently, whilst I speak something
by way of admiration, something, by way of observation,
and something by way of exhortation.

1st. Let me call upon men and; angels, to help me in
celebrating the infinite and almighty grace and goodness
of the eternal and blessed God, -who enabled me to abide
the day of his coming, Mai. iii. 2. to stand when he ap-
peared ; and made me willing to suffer him to sit as aFe-
ifiner of silver in my house ; rwho carried me above -all
murmurings against, I had almost said, all remembrance of
those instruments that conveyed the infection to me;
who reconciled my heart to this disease, so that it seem-
ed no more grievous or noisome than any other; who
subdued me to, I had almost said, brought, me in love with
this expression of the divine will. I can remember (alas !
'that' I can say little more than that 1 do remember) how
my soul was overpowered, yea, and almost ravished with
the goodness, holiness, and perfection of the will of God ;
and verily judged it my happiness and perfection, as well as
my duty to comply cheerfully with it and be moulded into
it ; who gave me a most powerful and quick sense of the
plagu,e of a carnal heart, self-will, and inordinate creature-
love, convincing me that those were infinitely worse than
the plague in the flesh ; who wonderfully preserved me
from the assaults of the devil ; never let him try his strength
upon ray integrity, to drive me to a despondency, or to any
uncharitable conclusions concerning my state ; who en-
abled me to converse with his love and mercy in the midst
of his chastening; to see his shining and smiling face
through this dark, cloud; yea, kept up clear and steady

16,^ Preface.

pereuasions in my^soukthat I was beloved of
afflicted by him ; who knew my soul in adversity? jvisited
me when I was sick, and in prison, refreshed, strengthened,
and comforted nay inner man in a marvellous manner ^nd
measure, and made me appear to myself never less shut-up,
than when shot up. O would to God I might bejnever
worse than whenj was shut up with the plagued - CThat he
did not remove that frame so suitable for affliction, I shall
account a greater blessing, and a more prope,r mercy, than
his removing that afflicted state. Who cleared up -my 'in-
terest in his Son, strengthened my evidences of his love,
and satisfied and assured my soul of its happy state more
than at all times before; I had cleprerand- surer eviden-
ces of divine grace in that patient, self-denying, submissive
frame of spirit, than in all the duties that I ever performed.
The valley of tears brought me more sight of my God, and
more insight into myself, than ever the valley of visions,
all duties and ordinances had done. When the sun of right-
eousness arose upon my soul, and chased away all the
mists and darkness of self-will, and creature-love, then also
did all black and dismal fears, all gloomy doubting most
sensibly flee before him. Who supplied my family] from
compassionate friends with all things needful for foodf phys-
ic, 4c. The Lord return it sevenfold into their bosoms !**-
Who maintained my health in the midst of sickness^ in the
midst of so great a death ! I do not remember that either
sorrow of mjnd, or sickness of body ever prevailed so jr>uch
upon me, during three months seclusion, as to hinder me
of my ordinary study, repast, devotions, or my necessary
attendance upon my several infected rooms, and adminis-
tering to the necessities of my sick. The ensuing Discour-
ses were then composed ; which do at least prove that,
through grace, my mind was not altogether discomposed,
nor body neither. Who preserved me and gave me not up
to death ! for I judge that I was personally visited with the
plague, though not with the sickness, Who hath given me a
sincere and settled resolution, and vehement desire to live
entirely upon, and to himself ; which I account to be the
only life of a soul, arid only worthy to be called living.
Grant me this prayer, O most blessed and gracious God, for
the sake of my only and dear Redeemer !

Thou, O Lord God, who art witness to all my thoughts,
and words, and works, knowest that in truth and soberness

Preface. 17

.

I publish these things to the world, not to advance the re-
putation of my own worthless name, or to be admired of
my fellow creatures ; but for the glory of thy holy name,
to produce a love of so gracious a Creator in all thy poor
creatures, who are prejudiced against thee, and thy holy
service ; and to strengthen the hearts of thy servants^ to a
most firm and lasting adherence to thee, even in the great-
est extremities ; that thou mayest be admired in thy saints,
and glorified for giving such power, and grace, and com-
fort unto men. And 6 that men would praise the Lord for
his goodness, and for his wonderful works in and to the children
of mety Ps. cvii. 8.

2<%, Suffer me to make a short observation of some few
memorable passages, out of many ; possibly they may be
for' the future, though they should not be for your present
advantage. The Lord direct you to make aright applica-
tion of .them, according to the emergencies of life!:

I.I do thankfully record the gracious design of&the holy r
and wise God, in that he had secretly prepared my heart,
though at the time I knew not particularly for what. I re-
member, that forsome few weeks before, I had found a more
than ordinary largeness and readiness of soul ; particularly
rthat I had been studying the excellent mystery.,and extracting^
the strengthening marrow of that remarkable text, I John
4v. 8f God is love : from whence I had importunately pres-
sed upon myself the reasonableness of complying sweetly, ^
^cheerfully, universally with the will of .God* little dreaming^
'then of the plague, which was almost an hundred miles off.
-Oh blessed and merciful God, who of old didst make Abra-
^ham,- and even now makest his and thy children, to follow
thee, though they know not well whither !
; In the inext place, 1 count it most worthy of -my. observa-
tion, (not unworthy of your consideration,) that it pleased
God to seize upon my family in the beginning of harvest ; a
harvest which I had too earnestly expected,. to carefully
provided for, and promised myself too liberally from ; of
which folly and vanity of mind, this visitation, thus sent, didi
as clearly convince (methought) as if I had seen a hand-
writing upon the wall. 1 am ashamed r yet I will not hesi-
^ate^tgeconiess before all the world, (God grant it may be
fopltw seasonable and effectual warning of many,) that my
vain mind was very pleasantly, not to say eagerly, drawn*

' '" ' '~-~- -'-- "*" " " '

M5 Preface.

out towards secular and worldly, though necessary employ^
^iiaents and concernments: and thus I was rebuked.

Upon examination I find, that verily I have been' guiltyl
concerning my children. I do not remember that ever any
irian reproved tne for immoderately loving them, or could
reprove me for any indulgence that 'could be by human
eyes discerned ; but oh ! I see and feel it as a sword at
heart, that I loved them not so purely, spiritually, and prop-,
erly in God as I ought to have done. Philosophy will ea
ly prove it to be a more'tolerable vanity'to dote upon a child, '
than upon a kingdom ; but Christian divinity doth aburidant-1
ly demonstrate all creature fondness unreasonable and in-
tolerable.

The next thing that I will record shall be, the difficult I
task that I found to maintain a right humble, and a right
cheerful frame at the same time. Oh how oft and how
long did I labour under this difficulty! That sense of sin
which/was called in to promote tenderness of heart, being
over much indulged, was ready at length to destroy that
largeness and cheerfulness of soul which it was so much iny
duty and interest to maintain : and, on the other hand, the
-sense of divine wisdom, grace, and love in Christ Jesusbie-
ing called in to keep up the soul from sinking, was ready
to bear it up so bighv that it almost forgot that it was in the
waters. Beware, Christians, and watch diligently, that
jgddly sorrow do not settle into an ungodly despondency
and inconsolable heaviness, the soul not being able to bear
up under its own burden; and that a holy cheerfulness and
serenity do not evaporate into an unholy trifling and for-
getfulqess of your infirmities, the soul not being able -to
manage its own metal and motions. s

I know -you "would willingly understand something : of
tfee frame of my heart-at that day ^relative to my depart-
tire oxit of this world : you w>H best read my heart in the
"ensuing discourse upon 2 Cor. v. 6. which I think was de-
rived from that source. I shall therefore say no trirtre about
this matter ; only acquaint you with one eminent experience
relating hereunto. My mind, or fancy, or appetite^ (I know
not weir what to call it,) was sometimes inditing in me some
desires to live yet -longer. I entered the 1 lists wfth this
temptation, and when 1 had fairly and calmly d^blwlBtthe,
ground -and reason '~6f such iriclination. after many evasions,
and pretences, it came to this, I would fain persuade htyself

Preface. 49

I was not ; yet holy enough : to this I did immedately assent,
knowing it to be a certain truth; hutthat therefor* I should
desire to prolong my days upon-earth, was a fallacious in-
ference* Methought I pleased myself a while, -whilst 1 !
could say, I desired to live only to become better : .but^af-
'ter a'time, I apprehended a fallacy in this .pretence ; .for
tth'e way -to ^be. perfected in holiness, is not by)liviag,:butin-
deed by dying. Christians^ if indeed your souls-be sincere-
ly and .powerfully affected towards perfect holiness, then
sing not so much with David, Spare me that I may recover,
tyc. as with good old Simeon, who having seen God ;in the
fleshy desired to go out of the flesh, that he might see him
more fully and beautifully ; JVba> lettestthou thy servant de-
part, fyc. I cannot enlarge upon this observation ; I sup-
pose I have hinted enough to shew that those- pretences of
many men, (viz. that they would fain live to be more fit to
die,) to be, for the most part, but a kind of mockery and
self-deceit.

Lastly, (That I be not over tedious,) I do solemnly and
sincerely profess before God, angels, and men, that I was
never so much as inclined to think hardly of God, or his
good arid holy ways, because ;O/ this dispensation; hut did
then'.constantly and freely proclaim, to all that came to vis-
it me, that sin, particularly self-will and sensual love, is?the
worst of plagues, and holiness the only happiness of man ;
yea, afflicted holiness infinitely to be preferred before pros-
perous wickedness.

3d/y, Suffer me, as a conclusion of this preface, and as a
result from all that I have seen and suffered, to commend
untayou, a -few excellent and necessary duties. I have
much difficulty to forbear being copious here ; but I have
'already transgressed ; therefore I will wave those common
themes of remembering your Creator betimes;, of heark-
ening to the voice of his word, before his rod speak ; of
living in continual preparation for death, of repenting and
renewing 1 repentance, <^c. and only commend ; two or three
.things* which seem to me of most excellent and necessary
importance; ^ ;
--.-: - rr-rpetimusque damusque vicissim.

-'i 1 ; rt-rrWe-ask and give by turns.] , f : : .

; iJi "liove and enjoy all -things in God." Admire divine
goodness in every created excellency, and taste a divine
Sweetness in every created comfort. O how is the nobie

20 * Preface.

... - ,

soul of man debased, pinched, confined, by low and sensual
loves ; whilst many men love the creature in opposition to
the Creator, most men in competition with him, and almost
all men in a way of separation from him ! Oh base; and de-
generate affections! Let God be all things in your eye, so
that you shall neither see, nor know, nor love, nor taste
any thing but him in the world. Deliver yourselves (oh
immortal souls, to whom I write); from all those low, and
straightening, and starving creature-loves, and long and la^
hour to be filled with pure, and holy y and spiritual delights,
such as the angels of God have, such as the Son of God had,
when he made it his meat and drink to do the will of his
Father. --But this you will find more largely prosecuted
and urged in the last of the following discourses: therefore,

2. " Live purely at the pleasure of God, and maintain an
universal and hearty compliance with his holy and perfect
will." Believe it, you will never enjoy a firm and steady
peace, till you have committed all your wills and ways to
him, and wrapt up all your interests and ends in him; till
your hearts be conformed to the honour of God, and your
wills moulded into his will. It is a difference of wills and
ends, and a distinction of interests, that begets all these ra-
gings and stormings in the hearts of men against God I : mine
and thine do not only divide the world amongst men,<but
divide men against God, earth against heaven. Take this
for a certain and undoubted precept, that '^ the grand/in-
terest of a soul is to comply with, and be one with; God*"
Communion of hearts, and wills, and interests, and ends, is
that glorious fellowship, which a creature hath with its
Creator ; it is indeed the interest and honour, the duty and
dignity, yea, the heaven and happiness of the reasonable
creature. But something to this purpose you will find in
the first discourse.

3. I beseech you, Christians^ be not contented to say, you
have chosen God for your chief good, but, "pursue after
him as such, without grudging, and without ceasing, long-
ing to be as much one with him, in a participation ofjdivjne
perfections, as our created natures are capable of." Main-
tain a holy and secret striving of soul jtp wards thiS; blessed
object continually, as a thing moves, towards its centre, as
a soul ought to endeavour to accomplish its own perfections :
stand not waiting for a heaven to come, but labour, to. ;d^aw
down all that peace, joy, love, purity, which make heaven^

Preface. 21

into year own souls, by growing up into the life of God dai-
ly. Reckon, that you are never in a right temper, except
you be in David's temper, when he waited for God, more
than they that watch for the morning, when his soul broke
for the longing that it had unto him at all times. 1 say not,
that you should prepare for death; that seems too low,
both word and thing : look and live beyond death and the
grave ; be lifting up your heads to discover the dawnings
of the day of your redemption ; be laying hold upon im-
mortality, and eternal life. Something to this purpose you
will findjin the second discourse, whither I refer you.

And now accept, I pray you, these poor labours, which,
for the glory of my God, I make public, that since, with
Hezekiah, 1 may not go up to the house of the Lord, to de-
clare the goodness of the Lord, yet I may leave some monu-
ment of it in writing, as he did, when he had been sick, and
was recovered of his sickness. I will add no more, hut in-
treat all serious and devout readers to magnify the holy
name of God on my behalf, adding thereunto their earnest
prayers to God for me, viz. that the same fire that burnt up
the standing corn of my creature-comforts, may also happi-
ly consume the stubble of my creature delights and loves;
that my God would give me a name better than of sons and
of daughters, the blessed fruits of his Spirit instead of the
beloved fruits of the womb; that I may for ever live un-
der the most powerful influences of this dispensation; and
that the glory of the Lord may. never depart out of the
temple of my soul, as it departed out of the temple made
with hands.

; Now, to the God of all grace and peace be all- praise
and glory ! To him I commit you all * and rest

Your friend and servant
In Christ Jesus,

" ' - - -^ : " ' - - : ' .

Feb. 27 y 1665; SAMUEL SHAW.

. Quod sani qttcesumm, hoc invenimus cegri :

iC $ M * nequiit vallis visus, tulit heec lachrymarum.

[What we ask for in health, we obtain when sick : What
the valley of vision could not do, this the vale of tears has
effected.]

A WELCOME TO* THE PLAGUE.

i '.',"'

PART L.

Prepare to meet thy God, O Israel.

AMOS iv. 12.- . 4 -;

BEGINNING at the 6th verse of this sermon ^of
the prophet, the Lord reckons up the many fear-
ful plagues wherewith, from time to time, he had
assayed to reclaim this perverse people, the ten
tribes of Israel; but concludes the relation with
a doleful epiphonema, .Yet have ye not returned

mto nie. It is not my business to enquire into
the several plagues, the clear meaning of them,
or the particular time when they took place or
ended, nor into the impenitence and stubbornness
of the people; though many useful things might
be observed from hence. But in the conclusion,
because none of these judgments had prevailed
upon them, God resolves to trouble himself with
them no longer, but to destroy them utterly. All
that he had done to them in the land, had not
prevailed; therefore now he will cast them, and
carry them out of the land, by the overflowing
scourge of an Assyrian captivity. This threat-
ening he denounces in the second and third ver-
ses, / will take you away with hooks, and your pos-
terity with fish-hooks, fa. And after he "had

Jl Welconte to the Plague.

reckoned up the many calamities whereby
had sought to bring them to repentance, tmt they
repentedijiot,; andsso had^dempn^tratedjthje,
ableness of this final judgment, he re-assumes
same threatening, and persists in, IMS former
lution, yer. 12. : ' Therefore thm will; 1 domto
arid ; then adds, Because ,/ will do this unto thee r
there fore prepare to meet thy God*O Israel.

' - - J ^f - - -M - _ .-,.-. . ^/ - . . / - . . . - . - : -,-.. '_- - ,-. :

\?Vhieh words may either, be understopid ironi^
cally, by way of derison of all their vain confi-
dences and refuges ; .and then the doctrine is,
"Tjiat there is no standing before, nor striving
against, nor flying from God, ; when he comes .to
executejYengeance ;" which is an excellent truth,,
arid of great use Or else the words may- be*
upderstood seriously, by way of exhort ation. The
doubt seems to arise from the ambiguous meaning,
of l the word meet : which signifies both, to meet/
in a hostile manner^ to assault, invade, or grap\
pie with, as a man meets his enemy ; so it is us-,
ed concerning David addressing himself to fight
with Goliath, 1 Sam. xvii. 48. He ran to meet the
Philistine; and also to meet in a friendly amica-
ble manner, by way of communication, collocution,
salutation, or converse ; so it is used concerning;
Isaac going to meet Rebekah, Gen. xxiv. 6|>.
and concerning God's meeting of B>alaam, to speak
with .him, and impart his mind to him, Murnh.
xxiii. =4. If we take the word in the ,first,sense,i
then it is spoken by way of irony on derision, and!

"'./: s "-. M . -'-,-- '- .'- v - - , v - . - - - v '' --'"-' :.-..-- .. -i.-- .. ' - t j.r /,. : -' - -. .-.. x

so the meaning of the words is contaipied in t^ie-,,
proposition that I have laid down;- If^v^ie jtjake
the > wpr4 in the latter sense^ then Jt is ^poken>
seriously, by way of exhortation ; and so the
meaning of them may be thus expressed :

A Weleorie to the Plague. 25

' Tliat it is the duty of God's people to study a
right behaviour towards him, and to converse
with him aright in the way of his judgments^ in
the trie of their afflictions." And in this sense
1 shall take them, and prosecute them. Besides
that general j unalterable godly frame and behav- ;
iouiy which God's people owe to him as a stand-
ing duty, and indispensable homage^ there are
some more especial behaviours and tempers
which they owe to him in special cases arid are
duties pro hie et nune [resulting from -situation and
circumstances,] as the season requireth ; particu-
larly, there are some special -behaviours required
of bur hands IB *he time of our affliction; and these
towards ourselves, as seltexamination^self-judg-
Jrig. renewing <of repentance, &c. Towards men,

. P , -' ' ' * ' , * - ..... .

meekness, compassion, instructing, warning, com-
forting, fee. Towards God, as we shall presently
point out. An afflicted condition doth call for
some more especial tempers and behaviour to-
wards ourselves and others: but these I am not
to speak unto from this text. It is the souPs
meeting God, behaviour towards him, conversing
with him, that my text leads me to treat of, and I
shall not vary from it In handling of which po-
sition, IshaHiake this method.

Iv Preniise some things needful to be known
concerning the soul's conversing with God ; for I
shall retain the word conversing throughout my

discourse, as being a single, yet a large and signifi-
cant word. v

H;- Shew what it is for a soul to converse with
God ; and ho w it comes to converse with him.
''

A l Welcome to the Plague.

IIL Prove: the doctrine, that it is our doty to
converse with God in the way of his judgments.

IV. Shew particularly, how we are to Gonverse
with God in the time of afflictions. M-/K ^.:
' V. Apply it. -. - :- - "; .- --. . . -:--: '-.^-H',

1. I shall premise some things needful to
known, that tend to clear up my way to the
lowinjy discourse. . , , v

!; 4 It is the great duty of man to converse with
God." I have readj that it was a common pre-
cept that the Jewish doctors, we re wont to give
to the people, that they should single out some,
one commandment, and exercise themselves very;
diligently in the observation of it, that therein they
might make God their friend, and make him some
amends for the breach of many others. I fearjfr
is a rule by which too many professors of Chris*
tianity live, who not having the genuine and/
generous spirit of true religion, do parcel : out :
their obedience into some little portions of hom-
age and devotion, and instead of consecrat-
ing their whole lives to God^ do content them-
selves with some circumstantial and light dhe--
diencey and think themselves people ;of great^aV
tainments, if they do but severely tie up them-; ,-
selves to hearing- the Gospel preached twice: a-r
day^ and a 'few other acts of - more .solemn wor-
ship. Certainly this is a penurious and needy
spirit, much unlike the generous, ample^ and free-
born spirit of true religion. The duty, the whole
duty, the constant duty of man, is to eonverdse:^
with God, commended in Enoch by the name of
walking with God, Gen. v. 22. where you may ob-
serve of him, that he did not only set out i airly v

Jf Welcome to the Plague, 2T

with God, and take a turn or two with him j but
he walked with him three hundred years togethr
er* x The same God calls for from Abraham, under
the same name^Gew. xvii. 1. Walk before me, and
be thou perfect* But it is not only the command
of<God that makes this a duty j if there had
been no express commandment concerning it, yet
would it be the duty of every man, necessarily
flowing from his relation to God as a rational
creature. As man is a creature, so he must
needs live upon God ; and as a rational creature,
so he ought to live with him, and unto him. There-
fore hath God given unto man a noble rational
squy not only that he might talk and work, man-
age the creatures, and converse with the world,
but that he might converse with the God of the
world,^ that infinite, blessed and glorious Being.
This is the very end of man's creation, as man, asr
a rational creature ; this was the end of his be-
ingrcreated in the image of God; and when he
was fallen from this image, this was the end of
his redemption by Christ Jesus, that heaven and
earth might be reconciled, and those that were
far off might be brought nigh. Sin is a sinking
of the soul down to self and the creature ; and
redemption from sin is nothing else but a recov-
ery of the soul into a state of favour and fellow-
ship with God ; so that whatever is expressed
by faith and repentance, is contained in this one
word, converse with God. It is the great, the
necessary, and, as I may say, the natural duty of
the rational soul.

2. It is the highest privilege of man." The
prerogative of man above the beast is his rea-

28 A Welcome to the PKigue.

son; and the glory of reason is, that It is qa|>^b|ei
"'.of knowing, loving, enjoying, and conYersi^wit]i;
the supreme and infinite GoecL: Tlie;jprSij|ge
of reason is not, as too many thinly if^t lit is^
liable of understanding arts and sciences^ ;tijat
it is capable of searching into the ^ nature* and
course of the heavenly bodies, diving intolthe
secret depths of the earth andsea^ arid the crea-
tures therein contained ; but in- conversing with
the infinite and glorious God. How miserably
do vulgar souls abuse this noblel -faculty, who ex.-
ercise it only in discoursing, nunibering^an
ing the poor concernments of the world
body! Yea, certainly those wise men,
scribes, disputers of this world, as the
calls them, who exalt this faculty, and gldry so
much in it, and yet do not exercise it abipuirjthat
high and eternal being, do not converse wi^hj^God
in pure afFeetions, and God-like dispositions!: and;
^conversations, but expend those- vast treasures of
reason upon secrets in art, secrets in state, or
some other created being, do enthral^ their own-
, souls, which they say are so free-born, ah^cap-
^ti^ate and confine that noble principle^ wtiich
they themselves do so much magniiy ; for sin%
certainly the great and holy shame and re-
proach of an immortal soul. And indeed ;the|e
men, though they put their souls to a more noble
drudgery, are really no more happy t%njtl|e
vulgar sort, who spend the strength of their s,oiils
about eating and drinking plowing and , slowing
or keeping of cattle. What difi^retice ? "r'pray
you, in point of true happiness, is thercr between

A Welcome to the Plague. 2SF

bpys playing with pins and points, and old men
clinging to their gold and lands ? The noblest
sciences, the greatest commands, the most en-
ricliih^ traffics, are as really toys in comparison of
triie happiness, as the poor dunghill-possessions
of vulgar men ; and the wise, the rich, the lean*-
ecj, the honourable, that take up with an employ-
jneht in this world, and with a happiness in tnem-
selves, or in any creature, do as much disgrace
their own souls, and as truly live below their
own faculties, as he doth, that knows no higher

food than to toil all his days in a ditch. Forln-
ceil, as to all things bjit conversing with God,
man! seenas to be but equal, perhaps inferior to
the beasts that perish. Poth man eat, drink r
sleep, work? so do they. Doth man find any
sensual pleasure which the beasts do not enjoy as
^ell as tie ? Nay, the gormandizing emperor en-*
Tied the crane's long neck ; and others have en-
Vied the more able and permanent lusts of the
jbrute beasts, because themselves have been in-
ferior to them therein, and have enjoyed less
sensual pleasure than they. If any glory in their '
knowledge of natural and political things, I could'
produce instances of the strong memory, great
sagacity, quick fancy, wonderful perceptions of
many beasts, and their strange knowledge ofr
m^ny secrets, which they never learned by books*,
nor ptliiered gradually by observation ; and as-
for man's communication of his notions by words"
an^ phrases, I doubt not to affirm that there is
omething similar to be found in beasts and birds;
yea^ that very beauty and ffower of sound, eyen^
music, Which,some men magnify so much, is more-
>

30 A Welcome to the Pldgtie.

, . . o

fairly and sweetly uttered by the silly bird "that
kits solitarily upon a bough, than by the choristers
of the pope's cathedral. What solid preroga-
tive worth naming remains to man above hisliel-
low-ereatures, but hi& conversing with God, which
we call religion, and is indeed reason rectified,
sanctified, exalted, and increased to its pure and
primitive perfection! in so much that I have
sometimes thought that I neve* heard a more*
reproachful word spoken concerning degenerate
man, neither do I think that any thing can be
spoken of him more shameful and dishonourable
than what the apostle saith of the heathen, Eph.
ii. 12. - Without God m the world. By convers-
ing with God in the world, is man truly raised
above the beasts, and the godly man above all
other men ; nay, hereby is the godly soul ad-
vanced to the dignity and glory of the holy angels*
or at least to a parity of happiness; for it is this
that is their perfection and glory, as we findlt
described in Matt, xviii. 10. They also behold
the face of God. And therefore our blessed Sa-
viour doth affirm, that the saints in the resurrec-
tion, who shall be raised above all creature com-
munion, to live upon God singly and entirely, shall
be equal to the angels of God, Luke, xx. 36. In
a word, this is the most real heaven, setting aside
all circumstances of place, &c. the perfect and
proper happiness of a soul, to see Goo^ \ Matt. v.
8. to be like unto him, 1 John iii. 2. to converse
\yith the Father by the Son, as our Saviour hath
told us, who best knew it, John xvii. 3. Thi&is
life eternal, to know thee the only true God, arid Je-
sus Christ whom thou hast sent. By this it is, that

$ Welcwm to the Plague. 31

God dwells in the soul* and the soul.in Gpd,as ; wc
shall see hereafter; and the kingdom of heaven
doth really enter into every believer.

3* "The natural man is utterly unwilling and
unable to converse with God." An earthly moun-
tain may as soon rise up to heaven by its own pow-
er and good-will, as an earthly mind ; -and suchare
all natural and unregenerate .minds. Sin, as I
hinted before, is a falling from. God, a sinking of
the soul into self, whether sensual self or spiritu-
al self, and a contracting of- it into the creature ;
and the sinful soul is always, like a shadow, mov-
ing 1 upon the surface of the earth, and higher it
cannot ge t, Rom. viii. 5. W ould you know what
is the principle object of a natural man's admira-
tion, inclination, and ambition ? The Psalmist will
tell you, it is some created good, Psal. iv. 6. 7.
Would -you know what is the disposition of .the
natural man -towards the supreme uncreated
Good ? The apostle will telt you, it is ignorance
and enmity, 1 Cor. ii. 14. Horn. viii. 7. The car-
nal mind is enmity against God. This high duty
of conversing with God in a right manner, is not
pleasing to the temper of the wicked man : nev-
er any such man did perform it. It is a contra-
diction: a wicked man conversing with God is, as
if one should say, an ungodly man that is godly.
But that is not all : this duty is not only out of
the hands of a wicked man, but out of his reach
too* Neither can he know him, saith the apostle
tp;t;he Corinthians ; and again to the Romans,
JVe^|c^ can he be subject to him. Can two walk
together except they be agreed? saith the prophet :
Gan.inan walk with Gcd ? . converse with God, ex-

32 A Wekome to the Plagw.

cept he be reconciled to him? And what agree-
ment but by a Mediator ? What Mediator bje-
tween God .and man but Christ Jesus, who is a
Mediator, as the logicians call a medium parties-
pationis, who is God-man ? In a word, some cpii-
tferse.with one thing in the world, and somfe with
another, as I noted before ; but all converse prin-
Cipally and mainly with the creature, that are
fcot regenerated^^ and reconciled by Christ.

V 4. "It i$ the duty of man, in all ages of life,
at all times, and in all places and conditions, to
converse with God.'* It is a necessary, natural,
certain, constant duty, springing up out of the
yery nature and natural will of God, and out of
the very nature and relation, and capacity of the
reasonable soul, binding semper ad semper, [peir-
manently,] as the school-men speak, and admit-
ting of no dispensation or diminution. Therein
no time wherein it is not a duty, or wherein it iy
less a duty than at another time ; however we
are apt to give to ourselves many relaxations from
it. The first fruits, nay, the very early buds of
the tender soul, and of the springing faculties, are
clue to God, and ought to be dedicated to hiiioi,
Mccl. xii. I. Remember now thy Creator in the days

" ^ -?_ . ,-_- . - . .' -. . P .- - : / ' .-...-. , . . , ^f

ofthy ywuih. Manhood is not allowed to attend'
unto cares and exploits, nor old age to pains andi
ffriefs, so as to neglect converse with God : but

<^ "-" ' '*?.. ~ " " - ' * - .' icy -".-' ~ ' : ' - - ' ' ' ' - \ '.'..-'

whether young men build or plant, fight or stiid^,
work or marry, or manage the affairs of the house
or of the field, all should be undertaken and cajr-
ried on in a way of converse and ieilowship tvlth:
God; or whether old men sit and muse, and ine-
ditate. or lie under the pain and grieyances

A Welcome to the Plague* 33

erepit age, still it ought to be in theiLord. Nei-
tlier 4oth this duty admit of interruption, any
napre than of cessation : there is no dispensation
given us from this duty ; as in no age, so in no hour
$jpur' life. As we cannot live a moment out of
Qjofti ',,$& neither ought we to live a moment with*
put Grod ih> the world* We ought continually to
endeavour to walk in subservience to, and converse
with Grod; yea, and as far as may be, in i feel-
ing converse with him too. Holy David witnes-
ses of himself j that the fear of God was continu-
ally before his eyes, and that he did continually
converse with God, for so those words may be
understood, Ps. Ixxiii. 23. I am continually, with
mee. ,The like is recorded of many other saints,
poth in the Old and. New Testament; concern-
ing whom one may well say, as the queen of She-
J>a,cpncerning the servants of Solomon, and with
Jnuch tetter reason. 1 Kings x. 8. Happy are these
: servants, O Lord, which stand continually before
e. Neither is it the duty of some few men,
io Jiave the greatest knowledge, or the most
leisure ; for it springs out of the relation of a crea-
Iture and out of the very nature of the rational soul ;
so that no soul of man is exempt from it, howev-
er many ignorant and profane persons live rather
jnla professed independence upon God. Neither
^is. it a duty only, upon supposition of leisure and
^freedom from worldly business^ as some other
things ai-e, but is equally incumbent upon prince
r ^nd peasant, upon him that sits in his closet, anS
upon. him. that plows in the field ; yea, they that
j|O do\vn into the sea in ships, ought to go up to
heaven in their; hearts, and not only to converse

A Welcome to the Plaguei

with the clouds, which they often do, but aboy<s?
them too. A hand full of earth, and a heart full
of heaven, may well stand together ; for; as this
duty deprives us of no honest business, so neitlier;
should itself be excluded by any. And as this high
and excellent duty belongs to all ages, and times,
and persons, so it agrees to all conditions too.
Poor men think that rich men may well doit,
and rich men- think that poor men had need to
do it: prosperity thinks it hath better things to
mind than a God: and adversity knows it hath
worse things, .but it must mind them -.plenty is
too full to entertain him ; and. poverty hath enough
to; do to bear up? under its own burden: learning
knows how, but will not ; ignorance says it would,
but knows not how. But, notwithstanding all
this evasion, the obligation to this duty ceases
not: none so high as to be aboveit, nonesomeaii
as to be below it ; for rich and poor, high aridi
low, learned and unlearned, prince and peasant,
though they are divided amongst themselves by
punctilios and lesser differences, yet they ; are uni^
ted in one universal Being, meet in one and the
same centre, agree in me common capacity of
reasonable creatures. As religion hath an inter*
est and a concernment in the whole of the con*
versation, according to that of .the apostle, Phil*
iii. 20. Our conversation is in heaven ; ,so also hath
it a room in the, conversation . of every man in
every capacity; no relation, condition, action,
change, is exempted from the powerful influence
thereof. So theapostle describes himself, by his
living in all good conscience before God 9 Jlctsix
1. and by his exercising himself in this thing,

M Welcome to the Plague. 35

have always a conscience void of offence towards
J&od) and towards men, *Acts xiv. 16.
a 5. .:*It is more especially the duty of God's
people lo study to converse with him aright in
tine way of his judgments ; which is the doctrine
itself, which I must not proceed to confirm, till
I have shewed^ according to my promise,

II. "What it is for the soul to converse with
God;; and how it comes to converse with him."

Not to name those low and improper notions
that men ordinarily have of this high and spirhV
ual matter, conversing with God ; to speak proj>
erly, it is " a complex act of the soul, whereby it
entertains God in itself, and renders itself back
again to him;; 7 ' receives impressions from him,
and then empties itself into him. You may con-
ceive of it alter the similitude of a plant, that is
influenced by the benign beams of the sun, and
in those beams spreads itself, and in the virtue
and power of them grows up towards heaven ; or
after the similitude of a river, that is continually
filled from the ocean, and is continually emptying
itself into the same. This seems to be our Sa-
viour's elegant allusion, John iv. 14. where he
compares a divine and godly principle in the soul
to a well of water, springing out from God, and
continually boiling and bubbling up to towards
him, ^springing up into everlasting life. Or you
may conceive of it after the similitude of a glass,
whieh receives the image of him that looks into
it, -and reflects the self-same image that it re-
ceiye's: for indeed the brightness and beauty of
holiness, wherewith a godly soul doth shine as a
light in the world, is nothing but^a reflection of

36 & Welcome to the Plague.

that light and brightness wherewith the "Father
of light shines into it. ; And so the best of men
have nothing of their own to glory in : for they
behold God, but it is in his own light ; they love
him with a love which he hath shed abroad in
their hearts ; they are therefore like him, because
hath stamped his own image upon them ; and so
they must needs acknowledge, concerning all their
acts of love, communion, and delight, as David did'
in another case, Of thine own we offer unto thee.
This is indeed the true and noble converse and
communion with God, wherein the life of a godr
ly man is infinitely advanced above the life of
angels. Their life is described in the holy scripr
tures, by a seeing of God, a beholding of him face-
to face; which we must not understand of a nak-
ed idle speculation, but of real assimilation, aris-
ing from the divine impressions made upon them;
a beholding of him so as to be changed into his
image: and such is a godly man's life, spiritual
life, his life of 'Converse .with God, consisting in a
participation of God and of his grace, and a holy
reciprocation or reflection of affections to him ;
which are indeed two distinct acts, though origin-
ally springing from the same fountain : for the
love wherewith the soul loves God, is itself an
efflux from him ; for by loving us, he inspires us ;
and by influences from God, we become God-like.
But mis converse with God is not only by the
impressions of goodness from God, and the rer
flections of love and delight towards him, but is
also seen in the various acts of the soul, accord-
ing to the various impressions which God makes
tipon the soul, and suitable to the various ; occa-

31 Welcome to the Plague. 37

sionsof life: so we converse with God by acts,
fearv reverence, joy, confidence, resignation, and
thenlike,

Now; because we are in the body, and so can-
not ^converse with God so purely, spiritually, and
immediately, as the angels in heaven do, therefore
it hath pleased God to appoint unto man ways
and means of conversing with him* wherein he
hatli promised to communicate himself to the
soul, and so to draw forth reciprocal acts of love,
fear, reverence, confidence, resignation, depen-
dence, and delight, out of the same soul towards
himself. Now, these ways or means may be re-
duced to three heads, duties, ordinances, and provi-
dences; though indeed the two first may be coi*
tracted into one. ^ -.--' ' ' -

1st. I will speak of ordinances^ such as the
word and sacrament ; for I shall name no more
than these two* The preaching of the word is a
way in which God doth usually meet the soul, to
communicate life, 1 Pet. i, 23. ; light, Psal. xix.
8. ; warmth, Jjulce^ xxiii. 32. ; growth, 1 Pet. ii.
2. | and the soul doth answer these impressions,
as in water face answereth to face, by the acts of
faith, love, joy, meekness, and holy resolution.
So also the administration of the sacraments is a
way wherein God meets the soul, and communicates
his love, sweetness, fulness, goodness, strength,
and vigour to the soul ; and it reflects upon him
in the acts of holy complacency and delight, cheer-
fulness, thankfulness, and dependence.

2dly. Duties are also ways of converse with
God such as, confession, petition, thanksgiving,
Conference, singing, meditation, observation. In
4

38 A- Welcome to tlie Plague.

o

all which God impresses something of himself Up-
on the soul^ and draws answerable affections of
the soul unto himself, as might appear in the par-
ticular explication of them ;v%ut that wduld foes tdo
much a digression. Only I will here note By the
way, the mistake of many low spirited Christians^
who know no other converse with God, than the
bare performance of these things : this they count
thV very top-stone of a Christian's perfections, the
very summit of the spiritual life. But, alas! this
is a very gross mistake : there is, surely som-M
thing more sweet, savoury, satisfactory in the
spiritual life,- than the dry duty ; there is marrow
m the borief or else a holy soul would not covet
it with so much fervour. Converse with God in
duties ; is a spiritual, savoury, filling e^oymfetit^
Distinct =(r<3m thfe duties themselves. This must'
needs fee, Except we will allow to wicked ancf
fiypocritical men the isanie dainties that the most
sanctified souls feed upon, and say^ that the chifc
dreh% bread is eolHtmon to the dogs as weir as un-
to themi ; The soul cloth riot converse with God
in duties barely, when it prays or meditates ; fbr
^veh godty souk themselves do many tinies ;firtd
little eofiiverse with God in these, ,wV. wheti he
suspeiids the influencee of his graces, of th0ir
hearts are cogged or cloyed ^ith eaTthly 6b-^
)ects, or other ^ wise indiposed arid shut up agamst
hitfti It is fti^t speaking 1:6 God that %rih^ thW
soul really nigh ifnto him, nor bare thinking of
God that advanees'the soul into the excellent ^ta'te
of feeling converse with him ; even prayer itself
prove many times -an empty -soutidV v6x : et
tiibil; [sounds ^:tidth1fitaKiir(e'}3' ! 8AiiJ me-

A Welcome to ttie Plague. 39

dilation,, that most excellent and genuine offspring
of the soulymay prove a poor, dry and tasteless spec-
ujatioifc It is not enough to set up the sails r but there
aiust be also wind to fill them. But the soul doth
then converse with God in duties, when the dark
places thereof become filled with his divine light,
and the empty places thereof filled with his divine
love, and the low and languishing affections there-
of are ravished and revived with the powerful
insinuations of his almighty grace ; when God
draws, and the soul runs: he puts in his finger by
the hole of the door, and the very bowels of the
soul are moved for him r as it is described, .Scng r
v. 4. Then doth the soul converse with God in
meditation and prayer, when the Spirit of God
moves upon the face of the waters, when he kis-
ses it with the kisses of his mouth; and the shak-
ing soul finds itself marvellously settled r the doubt-
ing soul established, the frozen heart thawed, the
benumbed affections warmed, the scant and con-
tracted capacity of it enlarged and wonderfully
widened, and its slow and sluggish motions quick-
ened into a lively and cheerful compliance with,
and pursuit of the supreme and all-sufficient good ;
when the soul can use its feet to run after that
glorious object which is presented to it ; lift up
its hands to lay hold upon the strength, the ful-
ness, the faithfulness, the Christ of God, and bear-
ing up itself upon the wings of faith and love, fly cut
to seek its rest and happiness, and no longer en-
vy the birds of the altar, for itself enters into the
holy of holies, and through the arms of its Medi-
ator throws itself into the very heart of Gcd.
In a word, and that shall be the word of Gcd.

40 , *fl Welcome to (he Plague.

then doth a soul converse with God in duties,
when, with open face beholding the ^lory of Go?,
it doth hot only admire it, but itself is changed ^>-
to the same image, from glory to glory-, i. e. from
grace to grace, 2 Cor. iii. tilt.' ; ? :/

3c%, Providences, these are another 'wa!y
wherein the soul converses with God. Now^ fry
providences we mean in general, "the whole
work of God in governing the world, and all
things therein." And so indeed a religious, erir
larged soul, a mind freed from particular vexing
cares, low and selfish ends, converses with Gea
in beholding and observing God's settled course
of governing the world. The whole heavens,
earth, and sea, and the admirable order kept iXp
in them, do teach the kno wlege of God, and draw
up the contemplative soul into an observation
-and admiration of him in them; and the piofts
soul longs to find some impressions made l upon
itself by all these, and to be affected with God
therein : it is not content with a bare speculation,
but its meditation of God in these is sweet to ; it,
as David's were, Ps. civ. 34. Particularly, God's
providence towards mankind, as it doth most live-
lily express his infinite love, justice, and wisdom^ so
we ought to converse with him therein^ and in all
the changes of any kind, that befal man in the
world, that befal all the kingdoms of the world,
the four great monarchies of it, and all other sub-
ordinate dominions ; more especially in all the
mutations that befal the church of God in ; the
world, and all men of all sects and sorts therein,
but most especially ourselveg. Labour to eon-
verse with tnat infinite mind, wisdom, arid under-

*A Welcome to the Plague. 4J

standing that ordains and. orders all the changes
that befal yourselves. Now, our conversing witli
Go<i -in the several changes that befal us in the
;Wprld,iis in general by endeavouring to serve the
providence of God in every change. The provi-
dence of God serves itself even upon all creatures
that do least understand it ; but a godly man on-
ly'knows- how to serve the providence of God in
the things that befal him : he hath no private
selfish interest of his own, but counts it his inter-
est cheerfully and faithfully to serve the will of
God f to be what God would have him be, to be
without that which God would have him to want,
and to do what God would have him do. Every
wicked soul in the world sets up some trade for
himself, and drives on some particular self-inter-
est distinct from God; but a godly soul counts it
his greatest honour and happiness to be nothing
in himself, or for himself, but is wholly at the dis-
posal of his Creator ; and, looking upon all his in-
terests as being bound up in God, is solicitous for
nothing else but to serve the will of God in his
generation. So the life of holy David is des-
cribed, ./lets xiii. 36. David in his generation hav-
ing served the will of God, i. e. the providence of
Gpdj say the Dutch annptators translating the
words in this orden A good man eyeing nothing
but the great and blessed God in the world, and

i-. " ^~^ v '

Rnowing that he was not made for himself, but
for a higher good, is only ambitious to be sub-
aSfervient to that infinite and sovereign Being;
-herein imitating his blessed Saviour, who liveti
not to do his own will, but the wjll of him that
sent him.) John vi. 38. and again, to seek the glory

42 A . Welcome to the Plagile.

of him that sent him, John v\i. IS. In a word, he
ktoks upon himself, not as in; himself, hut in God,
and labours to become wholly God's, and toiive in
the world only an instrument in the hands of him
that: Ay price th all things according to the counsel of
his own will : that is, in general, for the, convers-
ing with God in all kind of changes. f ;

Now, these changes are reduced to two heads
prosperity and adversity. In the first of these
it is our duty to converse with God, and not with
the creature comforts which we do enjoy from
him, as one might shew at large. But I am to
speak of the latter, and to shew how we ought to
converse with God in that : This ^point I shall
pursue in the" subsequent discourse. ^ ; *

PART II.

Prepare to meet thy God, O Israel

AMOS iv. 12. , ;

--'. ; - \- ' i ,-'

In the preceding Discourse, it was pointed out,
that the doctrine contained in this text > is, ^ That
it is the duty of God's people to study a right be-
Jiaviour towards him, and to converse with him
aright in the way of his judgments, in the; time
of their afflictions." To elucidate this it was pro-
posed, : . . . : .,_.-. . -,= .^i^

I. To premise some things needful to be known
concerning the soul's conversing with God.

Welcome to the\Plaic^ 43

Hi ; - Shew what it is for a soul tto?cxmverse with
God. ; and how it comes to converse with him.

;: i : ;lI.Ii- ; Prove the doctrine, that :it is our duty to

^converse with God in the way -'of 'his judgments.

-. ; 1^.. Shew particularly, how we are to converse

-with Grpd in the time of afflictions.

V. Apply it; '

v, IIL The third thing promised, was, " to shew
that it/;isr the < duty of God's people to study to
converse with him aright in the way of his judg-
ments, in a time of afflictiont" ; . :

And here, I hope, I need -not he at pains to
prove by scripture, that besides, the general busi-
ness of a Christian's life, some particular and more
espepial behaviours are required of him, in tan af-
flicted state ; all will readily grant it : besides, after
I shall have declared what they arej I shall not
need to prove that they are. Therefore, for the
present, I shall content myself with giving three
or four reasons of it. It is especially the duty of
God's people to study to converse with him aright
in the time of afflictions.

First', Because " then it is hard to do it." We
are then very apt to be taken off from it, there-
fore we should then especially labour to pursue
it, and perform it. W e are then in imminent dari-
ge r of being taken off from it ; arid by the follow-
ing^ means :

1. ? Our senses do set us on work to: converse
with outward means ;" and whilst we attend up-
oon'them too eagerly, we neglect and forget God.
This? might appear by an induction of particular
affections ; but that would be too long. I will on-
fycgive an instance of one er two for explication.

A If^feiwwse 'to the Plague.

The sickness fatid pains of the body call tout
the mind to seek after and converse with physi-
cians; bodily wants call us to seek after bodily sup
plies; and so all kind of distresses call out the soul &>
seek creature relief; Direct the sick and Ian--
guishing patient to call upon, and hang; upon di-
vine help, to converse with God; alas! he hath
enough to do to attend upon'his pains and pangs.
Tell him of ease of recovery, and he can-hearken
to you^ for that he longs to hear. Call upon the
poor emaciated beggar to seek relief from God, ta
^converse with him; alas! he finds such a faint-
ness in his limbs, such a gnawing of hunger, such
a restless appetite within himself, that he can
groan x>ut nothing, but, Oh that one would give
me bread to eat ! In a word, the soul is more nat-
urally addicted to mind its body to which it is
joined, than the God that joined it to that body.
lience you may observe two things by the way,
"wz. 1. The reason why so few persons repent in
time of sickness: the sense of sickness drowns
the sense of sin. 2. The reason why so few poor
people, who are always conflicting with the neces-
sities of the body, do not at all mind the concern-
ments of their souls : the exigencies and straits of
the body cry louder in their hearts than all the
words and works of God. So that, as health is
the best time for repen tance, it seemeth that
the best way to teach the poor is to^ relieve
them.

2; "The corruptions of the heart are then
most apt to make war against heaven." * This is
the opinion of him who knows the temper
Job i. 11, Putftyfth-tfvy hand against

A. Welcome to the Plague. 45

curse thee to thy face. And \ am persuaded
that ;the devil acts much by this observation,
'Wliicb? makes him endeavour all he can to make
many good men poor, thinking thereby to make
them less good, though the wise and merciful God
graciously prevents him. For indeed the soul is
naturally so tender of the body that it is unwilling
that God himself should touch it : if he, do, it is
ready to rage and rebel against him. Converse
with God ! saith the wicked king ; why, this evil
is of the Lord) what should I wait for the Lord any
longer? 2 Kings vi. 33. There are* many cor-
ruptions of the soul that are most ready to ela-
mouf against God in a time of affliction, as fear,
3nger^ unbelief, yea, and sinful s^elf-love, and crea-
ture-love : an affection that can never be taught
to converse with God, ye twill cry after him, when
he takes 'away any darling from it ; as Phaltiel
cried on account of his wife ; or it will rather cry
against him ; as Micah cried against the men of
Dan, saying, Ye have taken away my gods, and
are gone away, and ivhat have I more ? Judg. xviii.
24. ;.- . ; f . .. . -.- ' : .:.-

3 "Temptations do then come strongest from
without." Then it is the devil's time to insti-
gate the soul : 4 what, put up this reproach ! what,
will you sit down with this loss ! up and reverse
thyself.' He that knows so well the temper of
nian's heart that it is ready to curse God when
he touches him, Job ii. 5. will not fail to touch
'the heart, and tempt it to curse him indeed; Job
ii. 91 Curse God and die. o

The 2eT reason why we ought especially to
study to converse with God in the time of affliq-

46 A Welcome to the Plague.

tion, is, because "that is a time wherein we are
most apt to think ourselves excused from tliis dji-
ty;' r as if it were allowed us in our extremity to
forget God, and mind ourselves only ; and -plat:
inot only in respect of these bodily straits and dis-
tresses which I named under the last head, but ifi
respect of our ewn passions. When the afflict-
ing hand of God is upon us, pressing and grieving
us, and taking our beloved comforts from us, we
are apt to indulge our own private and selfish
passions, care, fear, sorrow, complaining, Sfc. yea
to think We are in some sense allowed to indulge
them* How willingly do we suffer ourselves to
be drawn into a converse with ourselves; to be
contracted, as it were, into ourselves, and suffer
"ourselves to be carried down, the stream of our
own passions, which at other times we should
think it was our duty ta resist ! Even as the heart
in natural things draws home to it, in a time o
;danger, the :blood that was dispersed abroad hi
the feody, as it were to defend itself; so the
-heart in moral things gathers home its power and
affections, which were formerly bestowed here
sand there, to employ them all about itself in a:
time of sore affliction. And we are apt to think
ourselves excusable: too in so doing; so that if
God himself should ask a distressed soul, as he
did Jonah, Dfost thou well to be careful, fearful r
sorrowful, querulous, because df those afflictions,;
losses,, distresses;, that are upon th.ee ? It would
be almost ready to give hinrt he same answer. ''** I
do well to be sorrowful, yea, and to refuse to be
comforted." There seem to be allowed us some
natural affections in case of extreme affliction,

# Welcome to the Plague. 47

how far ihey are lawful, I will not now dispute \
but sure I am, that if such be allowed us they
must not be wild and extravagant, wandering be-
yqidcl the bounds of religion and conscience, as if
God had laid the reins upon the neck of the soid^
^h^ giving it leave to indulge itself in what pas-
sions it would for a certain time, as the daughter
of Jephthah was allowed to go whether she would,
Wailing upon the mountains for two months. We
are never allowed any passions or affections, sure-
ly, that do not comply with the will of God, and
consist with our submission thereunto : but what-
ever they are, I find, that under the pretence of
tliose, some men are apt to be carried into strange,
inordinate conduct, and commit many passionate
outrages j and indeed the best of men are too
prone to suspend and interrupt that lively and
feeling-converse with God, which they ought to
maintain even when they suffer most.

The thirdreason why we ought to seek converse
with God in trouble^ is, "Because that is a time
wHen there is more especial use for, and need of
such converse with God." And that, 1. To give
rest to the soul. In prosperity men forget God,
and yet can find some kind of rest in their pleas-
ures, friends, or employments ; some take comfort
in their cups and companions, and indeed all are
apt to fancy a contentment in creature-enjoy-*
niehts. But in a time of great affliction all these
are gone, or at least have no savour in them ; and
where ^shall the weary soul find rest then? Then
there is no rest but in God alone ; when all oth-
erlprops fail, then either seek help of God or fall,
there is now nothing left to give any ease or con-
tentment to the soul but God alone ; and in him

48 A Welcome to the Plague.

there is ease to the tottering, contentment to
the troubled Christian. Therefore converse with
God in the day of great affliction, which is the
same counsel in effect that our Saviour gave, Mat*
xi. 28. Come unto me, all ye that labour and
are heavy laden, and I will give you rest. 2. There
is need oi it to give relief to the body also.

And so conversing with God in a right manner
is the best policy, the surest way to recovery and
relief. See what a speedy cure there is in it, Ps.
xxxiv. 5. 6. They looked unto him, and ivere light-
ened, and there faces were not ashamed : 'this poor
man cried, and the Lord heard him, and saved him
out of ail his troubles In vain is it to converse
with friends, physicians, counsellors; in vain is all
creature-converse without this; no rest to the
soul, no ease to the body in a time of affliction,
without converse with God : so that a man in af-
fliction, estranged from God, wandering from God,
is altogether miserable. . In a word, separate a
soul from God and in prosperity his enjoyments
are low, and in adversity the want of them is
very bitter: so that there is good reason why a
Christian should study to converse with God in
the way of his judgments. But the great art is to
know how. Therefore,

IV. In the fourth place, I shall shew particu-
larly, " how we are to converse with God in af-
flictions." Now, there are two ways of explain-
ing this.

1. By shewing with what attributes of God
we are to converse.

2. By what acts of the soul. But I shall bring
both these into one.

A Welcome to the Plague. 49

1st. We ought to converse with the absolute
and unlimited sovereignty of God, whereby he, as
a free and supreme agent, doth what he will, and
none can say unto him, What doest thou? Dan.
iv; 35; This Job often eyes and owns, particu-
larly in Chap, ix. 1 2. He taketh away, who can
hinder him? Who will say unto him. What doest
thou? This we must also eye often, and own
heartily ; this we may well argue from God's cre-
ating us; he that made us thus without any con-
straint, can he not, may he not makei us other*
wise, and alter us without restraint? So Job ar-
gues^ Chap, i. 21. We may also argue it from
the subordinate sovereignty and inferior suprem-
acy of men; even a monarch among men doth
whatsoever he pleases, and who may say unto him,
What doest thou f Eccl. viii. 3. 4. Yea, a very
centurion hath a kind of sovereignty in his sphere,
over as many as are under him; hesaith unto one
man, Go, qndhegoeth; and to another, Do this,
and he doth it, Mat. viii. 9. And shall we not then
acknowledge a sovereign power, and independent
absolute authority in the great and blessed God
over the whole creation, the workmanship of his
own hands ? So the good centurion argues, and in-
fers, in the place last quoted. Nay, as the apostle
saith in one place, We have fathers of our fash,
who use us at their pleasure, and we do not gainsay
their authority ; we do not say to our father, What
begettest thou? nor to our mother, What hast
tiiou brought forth? Isa. xiv. 10. Nay, if these
similitudes will not teach you, I will say to you, as
God to the prophet, .Arise, go down to the potter's
house there I will cause you to learn this lesson ;
5

A Welcome to the Plague.

he maketh or marreth his vessels of clay as oft as
he please th,; and are not ye in the hand of the
Lord, as the clay is in the hand of the potter $ Jer,
xviii. 6. I speak the more to this, in as much ;as I
find, that however men give God good wordsj and
confess his dominion over them and theirs,yet when
he touches them in any of theh\darling comforts,
they are ready to clamour against him in their
hearts, as if he did them some wrong; if not to
curse him to his face. Certainly there is some athe-
istical opinionof propriety, that in some degree or
other is apt ;to steal into the most devout minds :
and sure I am, we do not barely offend, but we do
ourselves much hurt; we wound our own peace,
we shake the settledness of our own hearts, we put
ourselves into briers; in a word, we both lessen
our comforts and multiply our griefs, and aggravate
our sorrows, by calling things our own ; if we Ihiad
not taken them to be our own, it would not hay
troubled us to part with them. ,

,. Be sure therefore to eye and own the absolute
and unlimited sovereignty of God. But that is not
all ; it is not enough to beueve it, we must converse
with it otherwise than by thinking of it, or assent-
ing to it. Then do we converse with the sovereign-
ty of God.

"When the powerful sense of it doth silence
quarrelling, yea,murmurmgs, yea, even disputing in
the soul." We may indeed modestly contend with
men concerning their dealings with us ; the pot-
sherd may strive with the potsherds of the earth,
but it must not say to the potter, Why hast thou
made me thus? A peaceful and quiet frame of
is a real conversing with the sovereignty of

"A Welcome to the Plague. 51

God : so did Aaron when he held his peace, Lev. xi
3. and Job, when he attributed nothing unseemly to
God, chap. i. #c. ; ;

We converse with the sovereignty of Godi,
"When the sense of it doth suppress self-will."
This is an unruly passion in the soul, a giant-like
spirit, warringagainst heaven, and breeding hatred
continually. This is that which maintains cemeum
and.tmtm, [a mine and a thine J even with God him-
self ; that sets up interests,(as the Jews set up prin-
ces, Hos. viii. 4.)but not by God, yea, indeed, in op-
position to him. This is the seditious party in the
soul that is always crying out, We will not have
this man to rule over us ; and when that darling
interest, which this proud rival batfe set up is touch*
d of Godi, and smitten and blastedfrom heaven, it
is ready to fret and storm, yea, and to think it hath
reason to be angry. If this son of the bond-wo-
man were cast out,. Abraham's family would be all
united, all in order, and at rest. If this undisciplined
arid perverse spirit were quite banished, oh,what a
calm day would it be in the soul ! What fair and
sweet correspondence- would there be between
God and his creature ! For certainly this is the Jo-
nah that raises the storm and makes the great
deeps of the soul restless, and perpetually roll and
toss, yea, and cast but mire and dirt continually.
Butvalas* I suspect this spirit is not quite driven
out, no not in me most spiritual man : the best of
men are ready to nourish and foster some darling,
some private interest or other of their own, dis-
tinct from God and the grand interest of their
sbulsj which God himself must not touch ; some
gourd or other that the cold wind must not blow

52 A Welcome to the Plague.

upon. He is a blessed man indeed, who lives and
Hioves in God alone, and is so overpowered with
the sense of the infinite goodness and holiness; of
God, and the absolute perfection of his divine will,
;as to reckon it his greatest perfection to;be nothing-
in himself, and have nothing of his own distinct
from God; but who only studies to be great in
favour with God, to be filled with God, to live tb
him and for him, to enjoy all things as in and under
.him; who counts it his only interest to quit all
.self-interest, and private ends, and to be freely
at the disposal of the highest Mind, conformable
to the highest Good, cheerfully compliant with
the uncreated Will. Potiphar had so committed
all to Joseph, on account of his great faithfulness,
thai, he knew not ought he had, save the bread that
he did eat, Gen. xxxix. 6. But this similitude
is too low: a godly soul should commit all its in-
terests, its life ana livelihood, and all to God, in
view of his sovereignty, and not know ought that
he hath, no not his own life, but despise it in
comparison of uncreated life, as Job speaks, chap,
ix. 21. Methinks the sovereignty of God speaks
such language to the soul, and in it, as Eli to Sam-
uel, My son, hide nothing from me, keep nothing
back ojF all that thou hast: and the pious soul
should not, with foolish Rachel, conceal any sel-
fish interest, so as not to be willing to part with
it, when its sovereign Lord and Father comes to
search the tent, but (with allusion to *flmos,vi.
10.) when God comes to root out all self-inter*
ests, and shall ask, Is there any such yet with ihee$
should be able to answer boldly, No, thereUs
pone. Blessed is the man that is in such a case j

A Welcome to the Plague. 53

blessed is the man whose only interest it is to
serve the will of the Lord! Well, improve the
infinite sovereignty of God to this end, and im-
press it upon and in your own hearts, that all self-
Hill ?may yield to it: and let the main interest of
your souls be so planted and established in your
souls that no other interest may be able to grow
by.? it : disarm your own self-will with such severe
reproofs as this, Either deny thyself, O my soul,
or deny thyself to be a creature : either be whol-
ly at God's command, or call him not- thy sov-
ereign.

We converse with the sovereignty of God
^JWhen the sense o it doth beget reverence in
the soul towards God." We ought not only to
be subject to the rod of Gody-but even to rever-
ence him when he correcteth-with it; and so not
only to accept of the rod, but to kiss it too. Arid
sjinelyiif the fathers of!' our- flesh correct us. and

-''-.-- ~ -J ' - - i

;iyev give them reverence, Heb. xii v 9. . much more
ipjight ;we to reverence the sovereign Father, both
pf ; rflesh andrspirit.: This is a devout aet of the
.soul,-.? whereby jt;loqks ; up and adores: the infinite
and sove reign Majesty, and. thinks equitable and
honourable thoughts. of hinv even when he is in
the way of his judgments. And these are the

/ / C7 ' " - - ,* . - -

proper acts of\ a, soul conversing with God's, sov--,
ereignty in the time of aiBictions. When we are
silent before him, subject unto him, and reverence
him, then we do really andltruly converse with
him as our almighty and absolute Sovereign. But
(jod/s authority and prerogative, though it may
silence, will scarce satisfy ; to such a corrupt and

5*

54 A Welcome to the Plague.

o

rebellious pass are our natures grown.

"

2dly, Converse with the perfect and -infinite
righteousness of God in the time of afflictions^
that divine perfection whereby he renderssto e%
ery man what is just and due, and no more. This
we are to eye and own, and sincerely to acknowl-
edge, e^en in the time of our greatest extremity
after the example of Daniel, chap, ix; 14. The
Lord our God is righteous in all his works; and
of the godly Levites, JVeh* ix. 33. Thou art
just in all that is brought upon us, thou hast done
right. Argue with Abraham, Gen. xviii. 25.
Shall not the Judge of all the earth do ri%ht ? Cari
Righteousness itself err in judgment^ shall ?the
timber say unto tlie rule, Why hast thou -meas-
ured me thus? or to the line, Thou art crookedfr
^ -'--not my ways (equal f saith the Lordj Ezdc.
xviii. 25. Are not the Lord ? s ways equal ? letl
yotir souls say ; iso too; Be ye firmly persuaded of;
the' infinite and incorruptible righteousness and-
equity of God. But that is not all ; we do not ?
then eonverse with the righteousness of God^
when we do believe it, or acknow^ledge it : a very
Pharoah 1 may be brought to make such a confes->
sioii^ Exod. ix. 27. The Lord is righteous^ and I
atid my people 'are wicked. But then do we cor**:
verse with the righteousness of God, in general j:
when the sense of it doth give a rational satisfa<>i
tion to the soul; ^n^ indeed, though the sov*-
ereignty of Godis ehbugh to silence, yet his rights
eousness had need tb be called in to administer
satisfaction : the former is sufficient to stop tlie
mouth, but there is heed of the latter to settle

& Welcome to the Plague. 55

the heart And indeed, me thinks jt is as heart-
settling consideration : for how ean the interest
0frtlie;creature be better secured than in the
hands 6a righteous God! Where caa we venture
all; we : have, better than on such a certain an<J
steady bottom? How can we better trust our-*
selves than on such firm and eveja ground ? We
will trust ourselves far with an upright and -right*
edus man : and if we, hear of the miscarriage o
any interest of ours at any time, it doth mightily;
calm and satisfy our hearts,.if we are assured that
it was in the hands of a just and upright person :
much more rational and steady satisfaction may
the infinite righteousness of God administer, even.
in the time of the greatest affliction, if it ,bei
duly: wrought into the heart* But more par-
ticularly,

;i :,-$ The powerful sense of the righteousness
of /God should make us tender and serious." It
becomes us seriously to ponder, duly to weigh,*
and in good earnest to lay to heart, all that i$i
done to us by a righteous God.; We slightly pass
byyand disesteem the words or actions of vain >
man; but it is not for nothing that the righteous
God afflicts any man, in any measure, at any time.
The .voice of God, though it be not; aJ ways articu^
latef yet is- always significant. Will a lion roar
for nothing ? Surely every action of: the righteous
Gd hath a meaning in it. A hair falls not from*
our-:head, nor a sparrow to the ground, without
hij:ri|? ;much less, surely, do greater changes belaL
up?witfeout him. And in all things he is infinitely
rightex)us. Oh^ how doth this call to tenderness;;^
seriousness ! How ought ailS the powers :of ^

56 \-A Wekome to the Plagw.

the soul to be awakened to attention, when the
righteous God utters his dreadful voice j : and the
whole frame of the heart and life to be composed
under his heavy hand! Now, if ever, pne ; would
"say of laughter, It is mad ;" one would reckon
trifling to be a kind of profaneness, and judge that
foolish jestings do almost border upon blasphe my,
formerly not convenient, now not lawful ; for in-
deed a vain, light, trifling spirit, in the day of af-
fliction, is .in a sense, a blaspheming of the righte-
ousness of God. As a consequent of this, ; :

2. "It should put us upon -self-examination*,"
Nature itself had taught the heathenish mariners
to enquire where the fault was, in a stprm v Jowa^
i. 7.;, much more may the knowledge of Godls
infinite righteousness teach us. So may the holy
word too, that word in Lam. iii,40, Let m search
and try our ways, &fc. and many others. Now :do
the faculties of the godly soul, being awakened*
begin to cast lots upon themselves, to find out the
guilty party : and certainly God hath agreat hand
in ordering these lots ; he doth ordinarily .shew
unto man his sin, even by the verdict of his own
.heart. Conscience, I mean, is God's vicegerent
in the soul : and though it is true, that this judge
is oft times corrupted and bribed, or at least over-
ruled in prosperity,, yet God instructs it to speak
out, and speak the truth in the time of affliction^
I believe they struck at the root of the evil, whq
cried but one to another, Verily we are guilty con*
ceming our brother. Gen. xlii. 21. Another. cries|
Verily I am guilty concerning my master^icon^
Qerning my people, guilty concerning my wifej
concerning my children, concerning my estate^

A Welcome to the Plague. 5!7

time, 7 my talents ; and it maybe all true; I believe
that heathen was in the right, who looked- upon
Jhk hands and feet, and cried out, Jis-1 have cfone,
soGodhath requited me, Judg. i. 7. : and the Baby-
lonish monarch sounded upon a right string, after he
was come to his right mind, Dan. iv. ult.^- Those
that walk in pride^ he is able to abase. , God hath
not given to pur faculties any infallibility indeed^
but he enables the m to make good surmises ; and*
I am verily persuaded, doth inany times lay- the
hand upon the diseased part, and order this se-
cret lottery from heaven; and consequently that
faculty^ or that frame, or that action, which stands
convicted in the court of conscience, is seldom
held guiltless in the- court of heaven.
{ 3> "Tt should produce in us humiliation and re-
formation; a heart broken^ and a conversation
healed of its breaches." By humiliation* I mean
a heart broken purely, properly and spiritually
for sin. I do not mean by it, a neart broken for
losses and afflictions, and bowing down itself hea?>
vily under the burden of its distresses : no : nor

^ ' .*

a heart broken for sin, as viewing it only in the
calamitous effects and bitter fruits of it ; which,rl
doubt not, is the humiliation/ of most. Many may
say concerning their humiliation, (to use the
prophet's words in a different sense,; Zecht xiii* 6i,)
These are the wounds with which 1 was wounded in
the 'house of my friends? by the loss of my friends^
the loss of my health, the loss of my goods ; these
tears that you secj these groans that you. hear,
are nothing but the scars which the sore hath
left behind iV and the wales which the rod hath
made. Our very sorrow for sin, ma time; of af-.

A Welcome to the Plaguei

fliction, admits of a mixture of carnal self and psts 4 --
siqn* and so of sin too. But I mean^a purev spirit-
ual, proper sorrow and hatred of sin j which !
know may be broached by sharps afflictions, -and
have vent given it by piercing the vessel ; but
that is not the proper cause and ground of it;
Moses, ; iri his joy, had an eye to the recompence of
reward^ Heb. xL 26. ; and so a Christian^ -in his sor-
row, may have respect to the recompence of his
sin, I mean hi& afflictions ; but it is not primarily
arid principally caused by these ; for though these
dreadful showers from heaven should cease, yet
the stream of his : eyes, 01? at least the fountain of
his;lieart, would not cease sending forth bitter
waters ; though thei-Jghteousness of God d&serve
to give vent to godly sorrow,- yet it is the good-
ness and holiness of God that causes it. Db we
sorrow for sin because it deprived us of our com-
forts, stripped us of our ornaments ? Then, surely^
we think there is something in the world worse
than sin, for' which we should bewail it, and hate
it, and so, : consequently, that there is something;
better than God, for which we would love hinii
Alas! how apt are we*to run into practical bias*-
phemybefore we are aware! In a word, to de-
cide this controversy, our afflictions, losses, distres-
ses in the world, niay possibly be as a bucket t<
draw up this water of godly sorrow, but they must
not be the cistern to receive and hold it. Seri-
ous and spiritual humiliation is a real conversing
with the righteousness of God: to meet God, is ini-
deed to fall down before hiaa ; and to converse
with him, is to be submissive under his dealings r
the (ruth^of which temper is best evidenced by that

A Welcome to the Plague.

excellent commentator, the life of a Christian :
this doth best declare the nature, arid interpret
the meaning of heart-humiliation. He that breaks
off his sins ddth best make it appear that his heart
is broken for them. If you would know whether
there has been rain in the night, look upon the
ground, and that will discover. Oh, my friends 1
if the; dust be laid, if all earthly joys, content-

: . ' V V V ' . ' .

ments, pleasures, concernments, be laid, you may
conclude your sorrow was a shower sent into your
souls from heaven. v '

If you see a boy both sobbing and minding his
book, you may conclude he hath some right sense
o his master's severity. Conversion to God is
the most proper and real conversing with him in
the way of his judgments: so he himself interprets
in that complaint made, 7s. ix. 13. The people
tumeth not to him that smiteth them, &rc. Tnat
w r hich happened to Moses, when he had been in
the mount with God, (Exod. xxxiv. 29.) should
also be the condition of every good Israelite,
twhen he hath been with God in the valley, the
vale of tears, an afflicted state; his face should
shine, iiis conversation should witness that he had
been with God ; the smell of this fire should pass
upon his garments, upon his whole out ward man;
tjie spirit of mourning should be demonstrated
by, the spirit of burning. If God from heaven
consume the standing corn of our worldly com-
forts, we must answer him from within, and con-
sume the stubble of our worldly lusts and corrup-
tions. Let me change our Saviour's words there-
fore a little^ (Matt. vi. 18.) and exhort you earn-
estly ; thou, Christian, when thou fastest, when

60 A ffielconie to the Plagtie.

tliou humblest thy ;soul ;fbr sihj washithy fatii also;
cleanse -tfcy ;6utwa^*^

pollution, thatithou mayest appear to be humbled
indeed^ and this shall be accounted as a true arid
r^alJobnversing with the righteousness of God in
the time; of affliction. !

Converse with the faithfulness of God;
of God hath respect unto his prom-
and therefore it may be, you will think
strange that I should speak of this in a discourse
of afflictions, as not having place there at all.
Every one will readily acknowledge, that God's
sovereignty and righteousness do clearly appear
in his Judgments ; but how his faithfulness can bj
exercised therein, they see not. What! faithful
in punishing, in visiting, in afflicting, distressing his
creature ; how can that be ? Many will be ready
to think rather that God is not faithful at such a
time, when he withholds what he had promised
to continue; when he plagues David every morn-
ing, when he had promised him that the plague
should not come nigh his dwelling; when he
brings Abijah to the grave, to whom he had
promised that his days should belong upon the
land; and Job to the dust, to whom all the
promises were made, both of the life that now is,
and of that which is to come ; Is this faithfulness ?
doth God fulfil his promises by frustrating them ?
Notwithstanding all this, it seems that the faith-
fulness of God hath place in the afflictions of his
people ; for so hath David expressly, (Ps. cxix.
75,) [know that in faithfulness thou hast afflicted
me ; if indeed faithfulness be taken properly in
that place. Neither indeed need it seem so

A Welcome to the Plague. 61

strange as some: men make it; for God hath prom-
ised hjs covenant-people to visit their iniquity
with a rod, (Ps* Ixxxix. 32.) the roclofaman, a
fatherly chastisement, as it is explained, 2 Sam.
vii. 14. where this seems to be made a breach
of the covenant, and is understood by many as a
promise. But if that be not a plain promise, I
am sure there is one in Ps. Ixxxiv. 11. No good
-thing ivill he luith-hold from them thdtwalk upright^
fy And if no good thing, then no correction
neither; for that is often good and profitable for
the people of God in this world, for many excel-
lent ends; which, considering the nature of man,
cannot well be accomplished without it, as might
appear in many particulars ; but it is not needful
to enumerate them. God will take more care of
his own people than of the rest of the world, and
will rather correct them than not restore them.
It is their main happiness that he cares for, and
he will in kindness take out of the way whatever
hinders it, and give whatever may promote it.
God's thoughts are not as our thoughts; he judg-
es otherwise of health, riches, liberty, friends,
Sfc. than we do. We are apt to measure God
by ourselves, and our own affections ; which is the
ground of our mistake in this business ; we mind
the things that please our flesh, our senses, our
appetite, our fancy; but God minds the t hinge
that concern our souls, and their true happiness.
The saints are much more beloved of God, and
much dearer to him, than they are to them-
selves ; and therefore he will not give them
what is sweet, but what is suitable ; he will give
them what makes for their real and eternal hap-
6

62 A Welcome 1 6 the Plagw.

piness, whether they would haite it or not.
loves them with a strong and powerful love, and will
not deny them any thing that is truly good for them^
.though they cry out under it ; nor allow them atf|
thing that is really hurtful, though they ery after it;
So will a wise father upon earth do by his cliildregj,
to the best of his skill and power ; much more
will God then, qui plitsquam patrium amoreimger-
it in suos, [who exhibits more than a father's love
towards his own,] whose compassions are infinitely
greater and stronger than those of a father. 3V6W
then, labour to converse with the faithfulness of
Godin the time of afflictions, by studying the cov*
enant, and the promises of it, and your j -resent
condition, and comparing them together, and ob-
serving how consonant and agreeable they are,
each interpreting the other; as also, by persiiadr
ing your hearts of the consistency of afflictions
with divine love and favour, and by studying to re^
concile the hand and heart of God together. Buf
especially converse with it practically, by a holt
establishment and settlement of heart under ail

afflictions ; for, afflictions in themselves are

to beget a fearfulness, despondency, or at least

fluctuation in the soul, the lively sense of God's

. .

faithfulness in afflicting them will settle and sus|
taiti hv It is a firm and consistent thing, upon
which the trembling soul may settle safely, and
centre itself bolcily.

4thly. Converse with the holiness and unspot-
ted purity of God. He is angry, and sins riot ; he
Corrects for sin without sinning ; Fufy isnoiiriMe^
tftiitk the Lord, \ s. xtfvii. 4. There is no passion-
ate, r nialicioiis temper, in th pure and holy

Welcome to the Plague. 63

appetite to feed orpon the blood of
his creature: he is of purer eyes than to behold
ij|ie least iniquity, and of a purer nature than any
tyayvto miscarry in any of his dealings or dispen-
sations. Converse then with this infinite holiness
oQod: keep up pure, equitable, honourable
thoughts of him in your hearts : take heed of fan-

-' rv-' ; _ ..^j : ' -' - / -. ' ' ' -" ' .'-" ".--

eying to yourself a God guilty of passion or partjaj-

ity, or one carried away with such weak and mix-
ed affections as we ourselves are. But, more
practically, converse with God's holiness in the
time of afflictions, by laying even little sins great-
ly to heart! Little sins, compared with infinite
holiness and purity, ought to be matter of great
and serious, sorrow to a sensible soul. Again,
tajke heed of the least miscarriages under afflic-
tion, of departing from God in the least. This I
Jnpw is the great duty ancl care of every tender-
lie artetl Christian at all times; but, I conceive,
we ought more especially to press it upon our
hearts in the time of affliction, because we are
then most apt to indulge some kind of human pas-
sions, which we call natural affections, as if we
had a license to care, and fear, and grieve, and
complain, not only in an extraordinary, but even
in an irregular manner. Oh! let the sense of
God's infinite purity, and perfect holiness, check
and awe those very natural affections, be they
what they will, if they offer to exceed their bounds,
and overflow their banks. But this I touched
upon before under another head, amongst the
reasons of the doctrine ; therefore,

5thty, Converse with the almighty power of
. -That God is infinite and almighty in pow-

64 # Welcome to the Plague.

er, I need not undertake to demonstrate : i no nian
hath read a leaf in Scripture, nor indeed 4wrn<fd
over one leaf in the book of creation, .who Wh
not learned this. I need not, surely^ turn , you
to any particular mighty work of God; Tjie^tliat
give, as an instance, his letting loose the poWerpof
the elements, in the case of the universal deluge ;
or his binding up of their influences, as? in me
case of the three captive Jews, and of Daniel and
Jonah, when he kept the fire from burning, and
forbade the lions to eat the one, and the fish |o
digest the other, whom he had swallowed, in-

i '. cy - . ' ~~ ' m '" - .*-.,

"adequately conceive of Almighty power, and do
but faintly describe it. The creation. of the least
thing out of nothing is an higher proof of (Jiyiiie
power, than the government of the greatest tljat
is already created. Consider God duly in the no-
tion of a Creator, yea, the Creator of yojir own
souls and bodies, and you have enough to fill; vou
with everlasting admiration, as David was fille^,
Ps. cxxxix. 14. I am fearfully and wonderfullv

i T v "',.'*'. { V--' :-. Y

made. Jt5ut it is not enough to eye, or aeKnoyifl-
edge, or admire; we must yet do more, il^Jwe
would rightly converse with the omnipbte;ncepf
God, .viz. by acts of reverence and dependence.

' v ' ' ' ' . -- I ''--:':

We must " reverence that almighty and,glcr-
iousGod in our hearts," who can bring qui^, lt^.et
ex quodlibet, any thing out of any things yea, out
of nothing, yea, any thing to nothing in a momeiqit.
Reverence that power of God, that can pour
contempt upon princes ; that can bring Jol^ fne
greatest of all the men of the east, to lie* in me

.^j ' - " - " - '---'. ~ ".''."*' '".., -'-,.-"-!'

ashes, and make his bed in the dunghill ; that can
send home Naomi empty, who went out full and

Jl Welcome > to the Plague. 05

flourishing. Hath he done so by you, debased
you when you were high, cast you down from the
clouds, and rolled you in the dust* emptied you

r ^hen you were full, withered you when you were
rfrjesh and flourishing? Let not God lose the
glory of his almighty power ; reverence that
glorious handof God.

^ Rest upon the same almighty God," who can

1 also bring up the same Job from the dunghill, and
Set him with princes; and satisfy afflicted Naomi
with a distinguished offspring, bringing into her
bosom one of the ancestors of the Messiah
according to the flesh. The same power that
caused your sun to go down at mid-day, when you

J least expected, it can also cause it to rise at mid-
night, wnen you least hope for it. Dwell not up-
on human probabilities or 'improbabilities; but
lift up thyself, believing soul, and be assured, that
God can do what he will, and he will do what is
Jgood for them that love him, according to the
dictates of unsearchable wisdom and goodness*
*rhou that art prostrated in the dust, arise, and
betake thyself to those almighty arms that
Brought thee thither* and that are able to ad-
vance thee ; as I haye seen a child thrown off by
his father, and thrown down to the ground in a
seeming displeasure, yet clinging to the same
hand, and will not let it go, till at length he rises
tip again by it : a fit emblem of a child of God,
whom his heavenly Father seems as if he had
cast off. The wounding hand of God is apt to
amaze indeed, and to beget consternation and as-
tonishment; but remember, the same hand that
Wounds can also hea] j he that breaks us, can also

" ; '" : 6* " '

66 A 'Welcome \ to the

heal all our breaches ; let- this beget confidence
and dependence. God never wounds so deeply
that he cannot easily bind up the wound again ;

never throws his people so lo|v that they should
be out of his reach* Take heed therefore of Ufa
seemly despondencies ; cast not -away your con-
fidence, which shall have a recompense, if ye
maintain it; a recompense, I say ; for that God
who can bring back the setting sun, arid exalt it in

- its beauty and brightness, and doth so every morn-
ing ; who can clothe the forlorn and naked trees
withieaves and fruits; who can recover the ver-
dure of the withering grass, arid doth so every

; year; he can also cause light to arise to them
that sit in darkness, and in. the shadow pf death,
Is. ix. 2. -". ._ - ; " ---"

He who could give unto Amaziah much more
than that with which he parted at his command,

; (2 Chron. xxv. 9.;) who could turn again the cap-
tivity of Job, and give him double for what he
had taken from him, (chap. ult. 10. ;) he can sure-
ly make his people glad accordingly to the days
wherein he hath afflicted them, and the years where-
in they have seen evil, Ps. xc. 15.; he can recom-
pense and restore to his penitent people the fruits
which the locusts and the caterpillars have con-

: sumed; ( according to his promise, Joel ii. 25.;)
he can recompense to his people the comforts of
health and liberty, which sickness hath consumed ;
the comforts of friends and relations, which the
grave hath devoured. He who made the springs
dry, Jer. li. 26. can as easily make the parched
ground to become a pool, and the thirsty land springs

'- of water? Isa. xxxy. 7. as you find both elegantly

*A Welcome to the Plague.

"joined together, Ps. cvii. 33 35. He turneth
water-springs into dry grounds, Sfc. Say not there-
fore with the captive Jews, Ezek. xxxvii. 11.

I Our bones are dried, and, our :hop.e is lost^fyc. for
God can cause even those dry bones to live. Say
not with that low-spirited courtier, 2 Kings vii. 1.9.
If the Lord should make windows in heaven 9 then
might such plenty be in Samaria ; for he did ac-
complish it,, and yet not rain it from heaven neith-
er : but say rather with Job, chap. xiii. 15. Though
he slay me, yet will I trust in him; and with the

1 ythree worthies, Dan. Jii. 17. Our God whom we
serve is able to deliver us out of thine hand, O king;
so he is able to deliver us out of thine hand, O

; enemy, O prison, O sickness, yea, out of thine
hand, O grave. If we despond and be dejected
both in mind and body at me same time, ton is
our condition indeed sad and shameful ; nay, we

* :do :more reproach God by such a temper in our
affliction, than he reproacheth us in afflicting, us.
Make it appear, christians, that though God hath

wcast you down, ^yet you do believe that he hath
not cast you off; an d that you, although you be

4 sorely shaken by him, yet are not shaken off from
him. Thus you shall glorify the almighty power

- of God in the day of your visitation. ';*

Wekome to the Plague,

Prepare to meet thy God, O

-''.; -," - "'/" - ; AMOS iv* 12. v : . / '.'"': i - .j : -'-"

IN the preceding Discourses it was stated, that.
the doctrine contained in the text, is, "That it is
the duty of God's people to f study a right beha^-
viour towards him, and to converse with- him aright
in the way of his judgments, in the time of their
afflictions." To illustrate this position, the sub-
ject was divided into five heads :

t. Premised some things needful to be known
concerning the soul's conversing with God :-^

I. ^hat it is the great duty of man.
' SL It is the highest privilege of man.

3. The natural man is utterly unable and un-
willing to converse with God.

4. It is the duty of man in all ages of life, at
all 'times, in all places and conditions, to converse
with God.

5. It is more especially his duty, to converse
with rpd aright, in the way of his judgments.

II. Under the second head, it was proposed to
shew what it is for the soul to converse with God j
and how it comes to converse with him. .

1. By ordinances -as the word and sacraments.

2. By duties -as confession, petition, medita-
tion, &c.

3. By Providences as, his government of the
world, dealings with mankind, &c.

III. Under the third head, it was inculcated,

'A Welcome to the Plague.

that it is the duty of God^s^ people to studjrtjx
converse with him aright in me way of his judg-
ments,- in time of etfflicBpn. v ...,-. ,

1. Because it is then hard to do it;

2. Because it is a time in which we are most
apt to, think ourselves excused from the duty.

1 :3. ^Because it is then especially necessary ; for
our ^pmfbrt. X ,

iy. Under the fourth head, it was proposed to
explain particularly, how we are to converse with
Gbid, in afflictions- hy shewing with wljiat attri-
butes of God we are to converse;- and by wliat
acts of the soul. '

,4 ,-Isti,. \Yith the absolute sovereignty of God.
r ''\gjl*. With the infinite righteousness of God. '_

3d. With the faithfulness of Qpd, ^

,4th. With the holiness and unspptted purity

''' ' ''' "''" ' ' "

. t . . . , -.

With the almighty power of God* ! ;

ing recapitulated the substance of the pre-
^eedipg.jpiscourses, we shall now proceed to the
remaining articles under this fourth head : ~ ^ '' r
; 6^/^r. Gonyerse ^ wjth the infinite and urisearc^L-
abie wisdpm of Gpd ; especially with the wisdom
of God in reference to his iudgments, and our afc>

J ?'- t, ' '-'- '. ._. .*- ,' ; ' ' V - ; " ."'":- ' tJ ' ^? . " "- '-*''- i ',' I '

"flictipns ; For lie Knows what, and whiEi.t manner,
and what .measure of correctioh we stand in need
jof^ancl wlien and how best to deliver us ; and
|Ipw tp make the best use of all for our good.
" '"He knows what, and what manner, arid wha^t
: ^ajjie of cprrectjpn we stand in need o" H<e
:; ts- ^iat wise i jdipiciah, who fehows what hujnaour
is most predominant ; iii the souls of his.ieryahis,
wliat is i the most proper medicine to jmrge

70 *f Wkkmne to

k out; where the most corrupt blood is settle^,
.adtd from what vein to let it put. He pej^ctl^
knows the various tempers and distempers of his
servants, and can apply a remedy suitable to them
all. And as to the measure and degree, he is al^
so infinitely wise aiul exact: he weighs put tiys
afflictions of his people to a grain for quantity,
and measures them to a day and hour for dura-
tion. He did not miss of his time, no not one day
in four hundred and thirty years, Exod. xii. 41. :
so many years of bondage were determined upojrk
the people; and after these years Were expir^
cd^ the very next day the hosts of the Lp^d
went up out of .Egypt, And as .for measure,
he observes !a certain proportion^ as you niiaysejafjn
that full text, 1$, xxviiL 27, 28. The jiusbaiKlr?
man uses different ways of purging and
sing different sorts of grain, beating ^ th0 4jbcji.es
with a staff, and cummin with a rod, because they
,,^e a weaker sort of grain, and will not ensure
hard usage; but bruising the bread?cornjbecaus^
threshing will not suffice, and he is unwilling to
break it all in pieces w jth turning his cart wheels
upon it. An elegant similitude, whereby J^odiBh
timateth his diflfeipent ways of cprrecting his peo-r
pie, and observing a suitableness to their strength
and temper, when less would do, and more woald
overdo: he must correct so far as to bruise, but
will be sure not to break and spoil. He that saith
to the proud waves of the swelling sea, Hitherto
shall ye come, awl < further, (Job xxxviii. If.)
tiiath the same command over those metaphorical
waves, those floods of affliction, which he letsjoose
upon his people, and they cannot go an inch fur-

& Wilcome to the Plitgut. 71

he hath appointed: he saith, Hitherto
this sickness, this mortality, this persecution
nft m> further ; and even these storms, and
obejr him. Now, we converse with him
in' this' instance of divine wisdom, not only when
We observe it, and acknowledge it, but,

tt;When \^ begets in us a friendly and charita-
ble temper towards second causes :" when we
are at peace with the whole creation, even with
enemies themselves, and in perfect charity with
those very plagues and sicknesses thai do arrest
us, rather admiring and delighting in their subser-
viency to God, than at all maligning their severe
influences upon '"us.' A good man is so much in
love with the pure and holy, and perfect will of
Cfddjthal; he desires also to fall in love with, at
least he is at peace with every thing that executes!
ii^thiat serves the will of his heavenly Father:
Kfc sees no reason to fall out with, and fret against
Sny man, or any thin^ that is a means to afflict hini,
but views them all as instruments in the handcf God,
readil^ serving his will, and doing his pleasure, and
liiiHer this motion is charitably affected towards
them all Observe a little and admire, how David
was reconciled to the rod, because it was in the hand
?6f his Father, and seems to kiss it for the relation
that it had to the divine will, 2 Sam. xvi. 11^ Let
j$jn alotie, arid lei him curse, for the Lord, halk bid-
ften Tumi. This gracious soul is so wonderfully in
loye with the will of God, that he could almost
^n k d in his heart to be reconciled to sin itself, if it
jy j accomplish it; arid to be friends with the
tli of irian, if it work the righteousness of God.
* )avid '-' can be so cliaritably aiifected tc-

A Welcome to the Plague.

a cursing Shimei, viewing him as an instru*
mcnt in the handpf God, methinks we may be al-
most in love with ; any. thing, under that notion,
and much rather say concerning a poor harmless
sickness, Let it alone, let it put us to pain, for
God hath sent it. To_ this sense may a devout
soul apply the words of our Saviour concerning
the woman in Matt. xxvi. 10. Why trouble ye
the woman'* she hath wrought a good work upon
ine : Why do ye interrupt and distuf hi this dis-
ease.? why do you fret against this persecutor.?
why do you repine at this prison ? it executes the
will of my God upon me. What though these
men pour out their venom in such abundance ..?,
what though this disease spend its influences up-
on my body so plentifully ; there is no waste in
all this; there is need of just so much j God
doth not lavish out his arrows in vain, nor shoot
at random, as Jonathan did, who deceived his lad,
making him believe he shot at a mark, when He
shot at none. A soiil overpowered with the
sense of God's infinite wisdom in appointing, mea-
suring, timing all afflictions, will easily be recon-
ciled to a poor harmless creature, which is set oo
and taken off at his pleasure.

We also converse with this instance of divine
wisdom, " when it begets in us a holy acquies-
cence and resting in God," which is opposed to a
larger and disorderly hastening towards deliv-
erance. Then do we indeed own and honour the
skill of our surgeon, when we do quietly suffer
the corrosive plasters to be applied, and do not
offer to tear them off, notwithstanding the smart
they occasion. And surely he who believes the

infinite wisdom of God, who knows what, and
what manner and measure of correction we stand
W'itod of, will not make haste to be delivered
frtim" unider his hand, but will compose himself
quietly, && 'young Samuel laid himself ^
when he was called, answered cheerfully,
iMrdjfor thy servant heareth.
*% A* soul sensible of God's infinite wisdom in this
particular, argues thus, Who am I, poor worm,
shallow creature, that I should contend within-
finite wisdom about the time or manner of mybe-
ing in^the world? Why did not I also undertake
to appoint him the time and place of my being
born? Shall I say it is too mudh, when infinite
wisdom thinks it is not enough ? Cease, wrang-
ling soul, and be at resti for the Lord deals wisely
with tliee. Such a soul* so conversing with the
ifllMvisjB'Gadi dares freely Prefer all 1 td him, veh-
lure all with him; if he smite on one cheek, he
turns to him the other; if he take away his coat,
he offers him His cloak also ; if he takes away his
liberty, he trusts him with his life too; if he smite
him in some of his comforts, he turns to him the
rest also : for he knows that infinite wisdom can-
not err in judgment, . nor miscarry in his dispen-
sations.

"God knoweth when and how best to deliver
us." * This necessarily follows upon the former.
To him all times, and all -things, past, present,
and to come, are equally present; in one single
act of understanding he doth wonderfully compre-
hend both causes and events, sickness and cures,
afflictions and deliverances. Let the atheistical
world cry, 1 These are they that are forsaken,
7

74 J% Welcome to the Plague.

.- . - o

whom no man caret h for, there is no hope For
them in their God; as their manner is to blasphe me;
still the promise stands unrepealed in both Tesir
taments, I will never leave you, nor forsake yoiM\
though the case he ever so extreme and desper-
ate, still the apostle's words hold good, 2 Pe.iii
9. The Lord knowethhow to deliver the godly out
afiernpttttions. . If all passages be blocked up, he
will rather make away through the sea than his
people shall not escape, Exod. xiv. And this way
and time of God's delivering is *he most excellent,
suitable, and certain, as might abundantly appear
in many particulars : but that would be a digres-
sion. 'In general, be assured that God's way is
the best way >of .'deliverance, and his time is also
the best time. He that sits as a refiner of silver,
knows : :how and when to take out the metal, that
it be purified, and not hurt. Here I might en-?
ter.into a large discourse, and shew you how the
judgment of man is ordinarily deceived, and his
expectations disappointed, which he ha*! built up-
on human probabilities; when in the mean time
the purpose of God takes place in a far better
and more seasonable deliverance of his servants.
But it may suffice to have hinted it only.

Our duty is to converse with this instance of
divine wisdom by the exercises of patience and
.hope. If God seems to tarry long, yet wait pa-
tiently for his appearance; for he will appear in
the most acceptable time, and "in the end i we
shall consider it," and acknowledge it. Take
heed of limiting the Holy One of Israel, as that
murmuring generation did, Ps. Ixxviii; 41. Take
Jieed of fixing your deliverance to sych or such a

A Welcome to the Plague. 75

train and series of causes which you have laid in>
your own heads, and of engaging God to act by
your method ; if God be a wise agent, it is fit he
should Jbe a free agent too. Bear up, Christian
soul, faint not when thou art rebuked of him ?
Cast thy burden upon the Lord, and he will, in due
time, find ut a way, either of lessening it, or re-
moving iti You have heard of the patience ofJoh^
and you have seen the end of the Lord, James v. 11.
fee you patient, arid .you shall see it too; a better
end than ever you could have accomplished by
your own art and industry. In the mean time,
cherish in your hearts a lively hope of a happy is-
sue ; for your lives aftd comforts are all hid in
him, in" whom also are hid all the treasures of wis--
doni and 1 knowledge; As :the consideration of in-
finite wisdom, in knowing how and when best to
deliver us, may settle our hearts and prevent
their rising up,' as a foam upon the waters, through
impatience; so it may bear up our hearts, and
prevent thieir. sinking within us, as a stone in the
waters,i through desperation.

"God knoweth ho.w to make the best use of
all for our good." I say, of all, both of the afflic-
tion, the manner and measure of it, of his delay,
and of the season in which he chooses to redeem
us. He can make Paul's im prisonment turn to his
advantage, PhiL i. 19. Job's captivity to re-
dound to his far greater state, chap. x!ii. : Joseph's
banishment to make him great ; and Manasseh's
to make him good. This is a large theme, and
therefore I dare not enter into it jJfc'rticularly ;
take all in one word from the apostle, Rom. viii.
28. Jill things do work together for good to them that

76 $ Welcome to the Plague.

love God. Whatever the premises foe, the only
wise God knaws -how to draw a happy conclusion
from them. Geta firm belief of this radicated in
your hearts; and converse with the wisdom of
God, in this instance of it, by the great grace of
resignation. The sovereignty of God may well
cause in us a resignation of our interests, and com-
forts, and concerns to him; but this infinite wis-
dom of God ought, in reason^ to worjk us into a
resignation evien of oar very wills ;urito him. Oh 1
this debasing of self-will, this self-resignation is a
noble and ingenuous act of a pious soul, (for so I
dare call him in whom it is found,) whereby it
honours God greatly in all that comes upon 'it '! A
godly soul, considering itself ignorant : of many
things, burdened with many corruptions, and clog-
ged with an animal body, senses, appetite, fancy,
which are always calling for things inconvenient^ if
not unlawful, doth conclude it would not be good
for it to find, or care, or choose for itself ; and dan
iy eyeing that infinite mind and understanding,
which, in a wonderful, unaccountable manner, of*
ders all things, and all events, to a good ami cer-
tain issue, is so overcome by, and indeed enamour-
ed with the sense of it, that he -renounces hife
own wisdom, and silences his own clamorous will,
and complies readily with the all-wise God. This
is truly to converse with the wisdom of God,
when we do out of choice refer ourselves to it,
and recline upon it. Every bare acknowledg-
ment of divine wisdom is not a proper convers-
ing with iff 4 but when the same is wrought into
the somVand the lively sense of it doth so over-
power the heart, that the will is prepared to

A. Welcome to the Plague. 77

close readily with such methods as God shall
please to, use to accomplish his own ends, then
ao we -properly and feelingly converse with GJpd,
under the notion of the all-wise God.- But ,pjf
iselferesignatipn 1 have spoken under the first head,
and much of that which is spoken there may be
Applied here. Therefore,

yttily. Converse with the unbounded goodness,
love, and mercy of God. God is infinitely and
unchangeably loving and merciful to his people:
he is good, saith the psalmist, and he is Jove, saith,
the apostle, I John iv. 8L Those dreadful and
terrifying apprehensions which men have of the
blessed and good God, as if he were some austere
and surly majesty, given to passion and revenge,
^Lite apt to destroy that cheerful and ingenuous
converse with him, which the creature should
.maintain with its Creator at all times. But then
'.W,e.i are most prone to entertain those apprehen-
sions, u^and , to harbour such unbecoming np-
tidns of him, when he appears in the \yayof
,|iis bjudgments, when we take a view of him
in> thei ruins of our comforts, the blood of pur
-friends* the spoil *>f our goods, and in the jdistres-
ses okouriliyes. ;.-.We are apt to frame notions of
God according to what we find in our Pwn disposi-
tion, ;:<to: fancy a God like unto ourselves; and
ithai-eipre we cannot eye an afflicting God, but we
jjpresently conclude he is an angry God; as though

.the eternal and pure Beine: were subject to pas-

T i "' & rr,, J f

gS|ons ana changes as we B.re. 1 hese apprehen-

sionsibeing once imbibed by the soul, it becpmes
^unhinged presently, and almost afraid to behold
the face of Love itself; but n*ies and hides itself, -

"' ^.--.' : - >---.' 7* ' " ' ' - :

78 j|- Welcome to the Ptagiie*

as Adam in the garden : or if the soul do
verse with God at all, it is a city that is besiegedf
converses with the enemy without, VIST, sending out
to seek peace^ and tobbtain a cessation of armsi And
so a soul may bestow much upon Gody;surrendei-;
up the castle, give him all that he hath almost^;
not for any love that he bears to him, but as^Jbash
gave Hazael a present of gold and precious things}
Ib hire him to de part from him, 2 Kings xii. 1 8, QH
then they will up and do any thing, yea,, circum+
eise their lives, as Zipporah circumcised her sonj
Exod. iv. 25. to escape the hands of an angry God.
Every one will converse with God as an enemy
does in time of extremity, will hang but a flag ?for
peace, send presents, pay homage, send ambassa-

^. .. * *" JL *5 -

dors to entreat his face; but few know how to;
converse wrth the goodness and mercy of ^God|
with him as their dear and holy friend in ^aftiiiHre'!
of affliction, freely and cheerfully. . Now> there?
seems to be a double account to be given of men?3v
not eouyersing with the goodness and mercy oF
God in the time of afflictions. : i

1. ** Many cannot believe the mercy and kind-
ness of God, when he is in the way of hfeljudg^
ments." If it be so, why am I thus? cries the
poor soul, struggling under it& burden, and travel- >
ling in pangs to be delivered of its griefs. Thus^
unbelievingly argues Gidebh, who was otherwise-
famous for faith, iri the time of his bitter bondage .&
utider the Midianites, Jt%. vi. 1 3. \Vhen an a^gel?
frond heaven was sent to assure him of the gqod^
will of God towards him, he could not entertain^
the news, nor believe the report, because of the
anguish of his soul; but cries out, Ok, my lordj

A Wtitbm fo fat

iftkk Lord fo itiiih us, itiky ta.ttft Ms

us? ; No, thie 'Lord hath forsakdn us, for fee

diefi^erfed us into the -hands of 'the

llhe sad sotriis ready to fcry ebMcei-nftig Christ*^

fcaeioTisrpresertce, as the two sister '6ontcr,nh
is pefcsonai presence, John xi. 21^^32. JLorrf
ifoouHcti&st be'enhete, my brother htodnotditd? J
if thou hadst been here, if thou hadst lov^B
ff tfebijB tedst anV delight in me, my brother had
not died, tny has band, and wiife, tny cbildren had
not died) T had tiot been thus plagued, afflicted,
ed, tt)rtrretit^d, as lam. Hence WIB haTti
ma'nycomplaintsof the afflicted suiiflm)ugh*
eyfeahns, Hctih the Lord forgotten fofagrtt*
as his mercy t$wm gone f huth he -shut wp
his fcndffr mvrcies in anger and many such like.
llheVSffiart of our senses is apt to pervert the
judgment? of our minds^ and the sense of bodily
e^flsfiis ready to destroy all sense of the infinite
arid .unchangeable goodness and lore, of OocL
Ho v^, this great evfl seems to arise from these
two causes, viz. our measuring of :God, and hisdi-
vibes disposals^ by ourselves and human passions
anid affections, as I hinted before; and our mea-
suring the love of God too much Jby the propor-
tion that he gives us of worldly prosperity. Wa
to him in a; day of xi is tress, who was wont to judge
oi divine love by the things that are before him,
as Sdlomoii calls the things of this^vofld, Eccji. is.
li: -iiThis, 1 saj, is the temper, the infirmity of
mkny m the time of affliction^ though indeed
fliemjbe DO reason for it: for /why should we
conclude liarshly concerning Job in his affliction,
ariy more than we would conclude charitably

80 *^ Welcome to the Plague.-

cerning Ahab on the throne? Besides, the scrip-
ture teaches expressly v that the love of God is
consistent with correction, Ps. Ixxxix. 33; ; / will
visit his iniquity, but my loving kindness will I not 1
take from him. Nay, it seems as if it could hot
well be without it, Heb. xii. 6. Whom the Lbr$
loveth, he chasteticth, and scourgeth every son whonv
hereceiveth.

2. Others do indeed believe the goodness and
mercy of God to them in a time of affliction;:
" but either they cannot, or dare not, or will not
converse with it, nor take comfort in it." They
remember'God with the psalmist, Ps. Ixxvii. 3. i. c.
the goodness, bounty, mercy of God, saith Molle-
rus, and yet at the same time are troubled ; their,
hearts are unquiet, fluctuating, tumultuous within
them: the soul is so impressed with the sense of
sin, which it hath contracted from the considera^
tibnof its sufferings, that it dares not presume Jto
meddle with mercy; but though this mercy of
God be its own, yet it is ready to think that it isia
a duty to forsake' its own mercies, as though it
heard God chiding it in the words of Jehu to Jo*
ram's messenger, 2 Kings 9 \\. 18. What hast thou
to do with peace ? what hast thou to do with mer--
cy ? turn ye behind me. An afflicted soul hath
much difficulty to believe it to be a duty to con-
verse with the goodness and love of God in a time
of affliction. It easily agrees to converse with
the justice, holiness, and power of God indeed;
but thinks it very improper and unseasonable, if
idiot unsafe, to converse with his mercy. It?is
ready to cry, with Solomon, presently, In the dhy,
of prosperity rejoice, but in the day of adversity

JI Welcome to the J*lague.

sider ; or with the apostle, If any be afflicted, let
him pray ; if he be . merry, let him sing psalms*
Conversing with the goodness of Gd seems not
to be a duty at this season* I confess this is a
high and hard duty. Every bahe in religion will
ery in his affliction, Thou art jusf and righteous, O
Lord ; but Thou art good and merciful ; blessed
be the name of the Lord, is the voice of a Job only*
ehap. i. 21. But it is a duty, though a hard one r
a^nd affords much pleasure and contentment to
them that are exercised therein. That ! the kind-
ness and benignity of God doth not fail, that his-
love is not broken off from his people, nor suspen-
ded even when he afflicts them most, is most cer*
tain : for though he works changes, in and upon
us, yet he himself is eternaMy and unchangeably
the same, Jer, i. 17. and though some of his deat
ings towards his people seem to be rough and se-
vere, yet, if we judge rightly of them, they arci
all mercy and truth towards them that keep his
covenant, Ps. xxv. 10. And that the people of
God ought to converse with this divine love and
iercy, even in their greatest afflictions, is as clear.
To this purpose I might alledge the forecrted ex-
ample of holy Job, and might enforce this doc-
trine from the apostle's words, PhiKp, iv^ 4. and
Samtts i. '2. Count it all joy whm *ye f*tllint& divers
ieniftations; and from many good reasons too, if
it were needful. I know indeed that it is a hard
thing to keep up aright frame towards, and con-
verse rightly with the righteousness and goodness
of God at the same time : thfc one fram is peadjr
to: exclude the other. Sorrow is apt to cotitr-act
the heart, and destroy the enlarged and cheerful

82 -.A- Welcome to the

temper of it ; and joy dilates and enlarges it, and
is ready to make it forget its grief. But though it
be hard, yet it is possible: these two may well
exist together in the same soul, according to Ps.'ii.
1$*- -Rejoice with trembling. ,

But how must we converse with the love and
mercy of God in the time of afflictions? I have
partly anticipated myself in this already, but I
shall speak a little more distinctly'df it. We do
not then converse with the goodness and mercy,
of God, when we barely think of it, or acknowl-
edge it ; but, >

1. " When we believe and apply it, and take
to ourselves the comforts of it;" when we look
through; the clouds that are rouhd : about and quite
cover usy and by the eye of '-faith; behold the;
Fountain and Father of light -^ when we .can look
beyond the frowns that are in, his face, and the
rod that is in his band, and see the good- will, that
dwells iii the heart of God towards us : more es-
pecialfyv .

i2. When we do not only see and believe it,
but also ".draw virtue and influences down from
it into our souls, to establish, settle, and satisfy
them."' Not so much when we see it, as when
we taste it; when we feel the Son of righteous-
ness warm us, though it does not dazzle us, and
though we cannot perceive it to shine upon usj
yet we find it to shine in us. We do then con-
verse with the love and mercy of God in an afflict-
ed state, when the same doth bear us up, not on-
ly from utter sinking, but even from inordinate
sorrowing; when we draw a virtue from it into
pur souls to sustain them, yea, and to cherish them.

'Ji Welcome to the Plague. 83

Thus Job comforts himself in his living Re-
chap. xix. 25. and the psalmist in the
mercy of God, even when he was ready to slip*
Rs. . xciv. 18. 19. In the multitude of -my thoughts
within me, thy comforts delight my soul. In a
word, we converse with divine goodness, when
we are really warmed with it : and with almighty
love, when we rejoice in it, and can with holy
boldness, and humble confidence, throw ourselves
into the very bosom of it : when we receive im-
pressions of it from the Spirit of God, and are
thereby moulded into a temper suitable to it, and
becoming it ; for then indeed do we most happily
converse with the love and goodness of God,-
fwhen we for our part do live upon it; when we,
.being -assured of an interest in a loving and good
God, do surrender ourselves also unto him, in the
most .beautiful and becoming affections of love,
joy, confidence, and holy delight. This is an ex-
cellent frame; and sure I am it is much for our
interest thus to converse with God in the time of
-our afflictions. It is p a high way of glorifying
Godj and bringing much credit to religion ; and
indeed he who keeps up this frame, can be afflict-
ed but in part : he escapes the greater half of
the evil : for though it be ever so stormy a time
without him, a storm upon his house, upon his
goods, upon his relations, yea, upon his own body,*
yet it is a calm day within ; in the soul there is
ipeace and tranquillity.

, ,L(tstly, ahd s indeed everlastingly too, we are to
converse with the infinite self-sufficient fulness of
tGod, in a day of the greatest extremity ; that is,
cas if . I should say, not with any one single attribute,

4 Welcome to Ike Pfagtie.

twit; with the very God head of God, the immense
perfection of God* tlie fulness of the Deity. Oil!
how seasonably doth this blessed object present
itself to the soul in a time of afflictions, losses,
mortalities, persecutions, when we are most einp*
tied of creature-enjoyments, and the emptiness of
them doth most appear ! for upon these two doth
pur conversing with God much depend. I need
iiot tell you how apt we are to live without Godi,
when we hay, e our fill of creature-delights : whilst
can entertain our hearts with a created sweet*

iness, we foolishly forget and neglect the supreme
Good. And so fond and unreasonable is- this af--
lection, that no warnings^ no precepts = will pro^e
effectual ; God is forced to break that off fcom
s, from which we would not be broken. Sur/eJ
am, the blessed and bountiful God envies not his
servants any of their creature^comforts ----oi xle--
lights ; butt he loves them, as' I ; said before, with
a strong and powerful love, and will not; suffer
them;to live so much to their own loss :as they
do, when they spend noble affections upon transi-
tory things, in the everlasting enjoyment of which
they could never be bappy. NoWj afflictions are
a negative, if we speak properly^ even as sin isn
,and whenever we are: afflicted in any kind, we
are emptied of some created good ; as poverty
is nothing biitrthe; absence of riches;^ sickness ih&
want of ease, of order, of health in the constitu-
tion; restraint is the loss of liberty, &. So tliqn
it appears, .thatv-m a time ; of affliction .Grod f;is
emptying us of ^creature-enjoyments ; fbriindeed
affliction itself is little or nothing else but such an
emptying or deprivation : and that then tlje ^

A Welcome to the Plague* 85

tinessbf the creature doth most appear, I suppose
ail will grant. The sick person looks upon his
decayed strength, and withering members, and is
feelingly convinced of the truth of the scripture,
Jill flesh is grass. Another casts about his eyes
with Samson, and sees heaps upon heaps, and cries
out like one that feels the weight of his own
words, Childhood and youth are vanity : or, Alas!
how soon is the desire of one's eyes taken away
with a stroke ! Another sees his goods carried
away before his face, and his house on fire be-
fore his eyes, and then cries out, that he hath a
real proof of the vanity of those things, which
Solomon had long ago observed, Prov. xxiii. 5.
ffiitihes make themselves wings ; they fly away as an
eagle towards heaven. Whilst we see the crea-
tures stand, we will not believe but they are stable ;
whilst we see them fair and flourishing, we can-
not rightly lay to heart the withering nature of
them ; but when we see them cut down, we then
conclude they were but flowers; when we see
them flitting, we conclude they are shadows;
when God pours them out upon the ground, we
are then convinced that they were unstable as
water. To shew us what the best of our creature-
enjoyments are, God is forced to take them quite
away, that they may be no more.

Now, then, in such a case, at such a time, con-
verse with the infinite self-sufficient fulness of
God. Oh ! now it is seasonable, now it is your
duty, nay, now it will be your greatest policy. l
that channel, that creature-channel be stopped, in
which your affections were wont to run too freely,
turn the stream of them into their proper channel

A Welcome to the Plague.

in which they may run freely, and neither ever
meet with obstruction, nor ever overflow. Le^
your soul grow up into acquaintance and union
with God by disappointments and failures in Ithg
creatures. More particularly, converse with me
self-sufficient fulness of God,

1. B the act of creature-denial. Regarding
an infinite, absolute, uncreated, fulness in a right
manner, takes off the soul from all created objects,
earthly things; even as beholding the sun in its
glory dazzles the eye to all things below. God
becomes so great to the eye of the soul, that it can-
not see the poor motes of worldly comforts. Give
a soul a feeling taste of the infinite sweetness and
fulness of the Fountain, and its thirst after the pol-?
luted streams of the world is presently abated, i
not perfectly quenched, according to that of our
Saviour, John iv. 14. Whosoever shall drink of

.''-..'. ! ' . . ".- ^J .

the water that I shall give him, shall never thirst^,
i. e. not after any other thing. Like unto which

. ^f :- . . .. - . - w ' " ' " " "' '_ . - *'-'--

is that gospel-promise, Is. xlix. 10. They shall
not thirst, who do enjoy these springs of water.
When this fountain is opened to the eye of the
soul, and the soul begins to taste of it, it longs to
drink deeper of that indeed; but as for all other
waters, waters of the cistern, the soul Ipoks upon
them as nothing, or at least as being bitter, com-
paratively waters of Marah. We do then truly
converse with the infinite self-sufficient fulness of
Qod, when we look upon all created good with a.
noble disdain, and are content to part with it ;i;or
if we do still enjoy it, are resolved to enjoy it only in
God, and so look upon it, and love it, only as a
beam from the Father of lights, as a drop of ( the.

Ji Welcome to the Plague* 87

infinite Fountain of all perfections. Tell me, is
it hot a poor and low thing that many professors
dpi who acknowledge antf magnify the uncreated
goodness, the fullness of God, and yet at the same
time do covet and court the creature with all
eagerness, and their worldliness is apparently too
great for their religion? Methinks I hear God
speaking to such seeming friends as Delilah to
Sdmson, Jitdg. xvi. 15. How canst thou say, I
love thee,ivhen thy heart is not with me f For these
men's hearts, methinks our Saviour's doctrine
should strike cold, Mat. vi. 21. Where your
treasure is, there will your heart be also : and those
Tyords of his beloved apostle, 1 John. ii. 15.
If any man love the world, the love of the Father is
not 'in him. Let a man pretend and profess what
Ke will, and in words magnify the fulness and suf-
ficiency of God as much as he will, if in the mean
time his soul be bound up in the creature, such a
man's religion is vain ; nay, indeed, his profession
of God becomes a real reproaching of him, and a
blasphemy against reason itself. Let your low

," j E. v t_J ^.

esteem of all created good in comparison of su-
preme Good, your readiness to quit your title to
every creature-comfort, and in "the ' mean time
your care to live above it, witness the true and
honourable esteem, the true and feeling sense
that you have in your hearts of the infinite and
self-sufficient fulness of God : for however men
may cheat themselves, God is riot truly magnified
in the soul till all other things become as nothing ;
neither doth the soul rightly converse with his
infinite fulness, so long as any thing stands in op-
position to it, or competition with it.

# WelcoyM to t fie

; 1 2.; Converse, ;wth;:the sel^siifficieRt faints? of
10od by ;1the grace of faith ; 1 mean By that act 6$"
its, whereby we do interest ourselves* ahdi -'as it

".^" .''-'' *- 'f' "- " " ,- : . -,-^F '\ .'.'.- ' - . i ' - '-'-'.-->,"- "--. '?'". -T*-r-; i^' <~ t'.-T

were, v wrap ,up .our own souls in this^i^ijnesl^ aroi

make ^ it our own. And herein there is no

of , an: humble soul's being too, bold or

jfor tHe procianlatipnis fuflvand the

fa. , ir. 1. J<)hn vi|; 37. Rev. xxii* 17.

ever will* let him tftlcc the ivateroflife freelii* - WKat

,.-"- - ( * y ! J * " .-;'- -"-" . '..-." * -*%/ ! "*^ * fc*" ." ' - - v 1 '-"""-- ' - -,'>'"

Seneca says of the soul, in regard to the divine

/ _.; ~ ,','' ': '~ . ' w ' '''. - , " . * - ; " C3 "' ; -' *'""*, ' ; - - ' - r *)-.

Qrigiaof it, may surely be better said of a ffodly

: ~- ;-' ^J* '"--., ' V '' V ' " ' ' ' . ' - ^y~~ ' - ' ~J~

soul, in respect to its divine nature and qualities.

llluyn divino delectant^nec nt alieviis interest* se&ut

s : ais;. "It doth not converse with things diving as

with another's^ but as its own." Indeed we cannot

truly ^nd , comfortably converse ^ with the infinite

jDerfection and fulness [of Qod, if we ha^ i^fifl^

io iti and , we then converse with o^ir o^vn 6od,

pot another's, when the soul is atie to i^, Jill

the fulness oif power, wisdom, goodness^ is whpl^

jmine > in my : Head; Christ Jesus, for in him all ijijis

.jfiilness dwells, Col ii. 9. and he dwelleth in me*;

-in.hini are hid all these treasures, (7o/. ii. r .3. ajnid

# myjiie also is liid with Christ in Gbd," as ^h^s

;t:wasi:in ol. iii. 3. ; You see then that a soul can-

jaqt converse with the infinite fulness ,and sel^-sujf-

ncienc^ of God but by; Christ j'.for. it is in aind fejt

him that we^ receive of divine fulness, Jokfyi. ijh

r^JSence was that expression of t^e devptit $&&&

^fer, Tdle meum, iolle dewm ; [Take away 0o^

and; you take my allj to which I may ad^,; Totte

,jesuim,,et TolKs meuan [Take away Jes^s, aiid

^ypu take my alLj The fulness of a fountain is, nolji-

ing to me, except it be mine, There i& bread

enough in my, fathers house, says the poor prod-
ij^Mt still I perish with hunger ; so are there
livinaK wafers in this uncreated life, 'this infinite

f'V -. <O ...;:.. .. , , . . ... . . , . '. * , : . ~ . , ' . ; - ,

Ipring of all perfection ; yet many souls are
Braked with thirst, because the fountain is not
tMirs. It is a fountain sealed, as Solomon speakl
in another case. The wellis deep, arid they have
riotfung to draw ivitk, as the woman said concerhr
ing another well, Johniv. Therefore be sure
you get an interest in the fulness and sufficiency
i>f God r or, as Solomon speaks in another case,
v. 15. Drink waters out of Whine wtih

3. Gpnyerse with the self-sufficient fulness of
by delighting yourselves in it. Drink of
ouiitain, yea, drink abundantly, ye beloved of
Cdnf. v. 1. yea, lie down by it, Ps. xxiii. '2,
Bathe yourselves wholly in it : Enter into the
your Lord ; lie down in his bosom, spread
"yoursielves in his love'and fulness. The beloved
disciple leaning upon the breast of his Lord at
sUppe^r," was but a dark shadow, ai faint resem-
Blanbe of a beloved soul, which^ by the lovely
Seta of joy, Confidence, and. delight, lays down in
the bosom of Jesus, and doth feed iipoii' him, arid
Sis' all-sufficiency. Then do we converse indeed
feelingly and comfortably with the infinite fulness,
when tiie soul is swallowed up in it^ doth rest 4n
it, is filled with it, and centred upon it. Oh the
noiile and free-born spirit bf true religio^ that,

fisdaining the pursuit of lo\v and created things,
cteited out with dielight to ^ed, arid dwell ahd
live^upori uncreated fulness ! Then is a soul rais-
ed to its just altitude, to the veiy height oifits^be*

- -

90 v$: Welcome to the Plague.

ing, when it can spend all its powers upon the su-
preme and , selfetiftieient goody spreading; jand
stretehing itself upon God with full contentment,
and wrapping up itself entirely-in hun.v i JThis?is
the way, to live above losses ; and he that?s<a lives,
though Ite may often be a loser, -yet shall never
be at a loss, tie who feeds upon created good-
ness or sweetness, may soon exhaust all ; the stock
will ; be spent, and which is worse, the soul will
be dried ap that hath nothing relse to nourish it.
But he who 'lives upon uncreated fulness, 49 never
at a losSj though he lose ever so much of the ^crea-
ture ; for who will value the loss of a cup of wa-
ter, who hath a well of living water at His door,
iron* whence he obtained that and can have nioiie
as good, though not the same^r~Nay, to spiea&
properly* this is the only way to loserno<JbfflBgj?ifor
hjow can he be properly said to lose^ any i thing
who -possesses all things^ And I am sure ;thati!he>
who fe filled with the fulness' of God, doth possess
all tilings, , Be sure, therefore, that in the wanty
iiiytihe; Josis ^ xsf all thiipgSj you live upon the fcun*
tatin*iulness ; delight yourself in the Lord j after;
the example ^ of the prophet Hahakkuk, iii. 1^7, 18,
_ i I h^re^igone through the doctrinal part of my
discourse upon these words, which was the thing I
mainly intended. Many inferences might be
drawn fiv0m it ;; but I shall content myself jto -for*
bid^ ^na^spf as it were, to remove ^ut of thei^ay
some things '..-that hinder this great duty,aad then:
conclude with one -word of exhortation. or fui;
^1. "Converse aot with creaturercomfor-ts^the
poor, low, and scant enjoyments of this world^ for
so^ may well call them. Though they be \evfir

ome to ik*

so high in rthe opinion oil them who have them,
and erversa large as to the proportion that any
oneitoath of them, they are lour inf comparison of
that high and supreme Good for wliich the soul
v*as^made$? and scant as to any real happiness or
satisfaction that they can possibly give; for : in-
deed those sinful and sensuai.souls that take up
their irest and happiness most in them, are not
properly satisfied, but surfeited ; not filled, but
for the present glutted with them. There are
many; unlawful and hurtful ways of the souPslcoh?
versing ^vith created comforts : But converse not

with them, fondly delighting in them, and doating
upon them; especially take heed of this wbeii
0od is shaking nis rod oyer any of them. Both
God arise and begin to plead with you in Judg~
ment, lajring his hand upon any of these, and
teeatening to take them from you? Oh then,
quit^ your hold; touch them not. What an un*
geemly and indeed monstrous sight it is to see a
creature striving against hia Creator, and mainr
taining his supposed righ fc against heaven itself 5
Js3it;prbper for a heaven-born soul to stand gaz-*
in^ and doating uponj, or passiojailtely weeping over
created friends, the loss; of liberty, corporeal
health, houses made with hands, things below
Gcbd,; and even below itself tool Fore not too
imicli upon them; value them only in God, and
resign 4nem fireely to him. If you can say, you?
have* any ;thing of your o^vny make much of it^
and spare not ; hut give unto^Ood the things that
aarelCiiipitfs ; and when you have done so y I;think
y*i ! n^ed not doat upon whatsis left. We ought!
iadeed at all times to enjoy all our creaturer-com-f

A Welcome to the -Plague.

forts with hearts loosed from them; but if former-
ly pur 'hearts ha^ been- too rttuqh 3$ n ^$^P l^* 1 ??
ij is now tinifi to loosen them. V; ? : jt

3, "Cqnyerse not with creature r c^uses ^jn O'si
time ^ of afljiction.'' This a strange kujd of athe-
istical temper, into which we are very prp)ie ta
fall. I speak properly when I say, fall ; for it 'is :
indeed a vfalling from Gbd in pur hearts^ in whose
infinite essence >all creature causes are ^hclosedi
and in whose hand the several successes and
events of them all do lie. Let a senseless besisik
kicjk at the thorn thai pricks him ; but let ration-
al souls fix upon the highest and supreme Agent,
who, in an infinite, powerful, and skilful mahner,
uses what creature he will, for what end jie will?
and sends it on an errand which itself knows not,
^hy do we seek after the poor perishing pl4a|--
ures of the present world ? Shall the noble iac>
ujties of an immortal soul spend themselves upon
such a search ? or is. it just to pursue them f hus;f
Is it proper to quarrel with the sword, because i|
suffered itself to be drawn ; or beat the air^ be-
cause it is infected ? This were indeed to gppyt
with the king of Israel, with much war! ilcepire-
paration, after a worthless insect. . I Sam. ^
20. I deny not but that wise men may loblc into

- ' - - - '. - ' - V '.. ' . . . ." ' . - jf ',\ :- .' ' - :-' '.-A'

second causes, and make many profitable observa^

,-'.-, ; . ; - . , _ L .-'_'. . : " f . " . V \ .- . ,- - ' - : -''"''-' ^' i, V.' '''-'"

jijpns frpm: them, both for present and future, and
all men may and ought to leara/-^^^/^^^!^^^
lessons even Irpm the "instrument that afflicts tHe^xit.
Bkit sure I am, a godiy man witt not 4^11 upon
these ; he will not fix here, but readily resolve^aft
intp a higher cause, and so converse witlvthafc:
much less will he blame or murmur at the harni-

less arrow, that flew no further than it was sent,
and' pierced no deeper than it was bidden. Yea,
though the second cause were a sinful cause, a
rational agent, and so consequently actuated by
malicious and evil principles, yet a goofy soul knows-
febw i\> distinguish between him and his action r
he hates him as a sinner, but bears well enough,
with him as God's instrument; and though he con-
demns his action as it varies from God's commands,
yet he approves of it as being ordered by God's
hand and counsel. David hated cursing asr much as
any man ; yet did he eye the hand of God in ey
ery thing, and comply with it too ; there was a time
when he said concerning Shimei, So let him cwse*
3. a Converse not with creature-cures, crea
ture relief." These may indeed be looked after*
and safely made use of when they are found :
nay, I will add further, that they are to be sought
diligently, and used carefully. Those who know
the infinite sovereignty, power, and wisdomr of
God, will not restrict him to means, much less to
those or these particular means : but, on the
other hand, they that understand God's usual and
ordinary way of acting, governing, and- upholding
me WQrld^ will not restrict him from means ; no t
Bpir expect that he should appear for their relief
immediately and miraculously : though if any owe
& ^raciiioua faith, truly grounded upon

some special and particular promise, I wU ml

riTf-^su,. .- *K :-;. i> V> i >: - %, . ;. -i*f?5.'. * . -,.,- , ,. .

contend wita torn v; onl I mould desir

, ,. . ., . -,-

desire to site

a^ some miraculous

wbiciir I conceive do always atte<t &
But the eonverse with creature-pcuresj, whk;fe I
is the immoderate seeking oi them ? or

94 A Welctiw to the Ptixgtie.

th<5 uinordinate using of them. To use means in
themselves unlawful, can never become lawful 'V
but I speak not of these. For although some
have reached that height of atheism and abjura j
tipn ' of God, as ; to employ satan himself for 'a
counsellor in a time of straits, as Saul did; ~an<I
Contract with the prince of death for the preser-
vation of life in time of sickness, as Ahaziah did ;
arid I doubt not but verv many do become ac-
quainted .with that evil spirit, and receive assist-
ance from him before they be well aware, b^
seeking unseriptural, unwarrantable cures; yet
the greatest danger is not in ; - these ; in licitis
perimus omnes ; *^the greatest danger is of niis-
carrying about things in themselves lawful^" and ;
that is chiefly t>y those two ways whicK 1 just'
named. Take need, therefore, of immoderate
seeking after created helps ; be not anxious; per- :r
plexed, tormented in mind by a passionate desire
of any of these. Oh what a raging and unquench-
able thirst Jjave many men after earthly cures"!
They will move heaven and earth, and almostlietti
too, (with her in the poet), but they will find out
reliefc Give me a physician, or I die, says
give me trading, good markets, a plentiiul
or 1 am undone, says another. What, man!
thy life depend upon the physician, or is it incor^
pbrated 'into a potion ? is iiiy main happiness in
the abundance of thes% things here below ?? or
wilt thou say tb the wind, Blow here in this quaf ^'
ier, and nowhere else ? or restrict the supreiiie^
and free Agent to a form and method of opera-i
tiohthat you shall dictate ? Let not such a pro*
farie disposition be found amongst us. Again, if

*A Welcpyie jo the PUtgue. 95

TOU> Jiaye/ fpunckout hopeful means of cure^ take
heejlof using them in an inordinate manner, laying
str.es.3 upon them, looking earnestly on them, as
though they, by tjieir own power and proper yir-^
tue, ; couW make the lame to walk, or the sick to"
Kepveiy Eye not, much less depend upon th'e
virtue-, of any created means, as distinct from
Gjod ; ? hut acknowledge the , power, and virtue,
and goodness of God in that creature ; and so
consequently use it in subordination and subservi-
ency to the supreme Cause, who can at pleasure
pervert or suspend the influence and virtue of
eyery such means.

,4* ^Converse not with creature-losses in a
time of affliction." The sinful soul that hath
wandered, away from God, and centred upon the
creature, is always intemperate and restless : if
it ibe, disappointed in its converse with humah-
cures, *and sees that, in spite of these, his comforts
are cut off, health, liberty, friends, are perished j
then he seeks converse with his losses, and spends
thej powers of his soul in discontents, and many
dismal passions. "Oh then! alas t I am undone!
l^ha^^all I dot for the hundred talents ? I am
the onjjflman that hath seen affliction: no sorrow
like -unto my sorrow: I shall go softly all my daysy
for^the joy of my heart is perished, the delight of
mine eyes is cut off." Thus Rachel weeps for
her children, and will not be comforted ; Rizpah
attends the. dead bodies of her sons, and will not
be^parj^ed from them, 2 Sam. xxi. 10. It is a
strange > thing that a soul should live iipon its
losses ; fand yet /how many do so?^ Their very
soul cleave 8 * the dust, where their earthly

- . ' :. -.*- * j

96 AW&come lo ike

comforts are 4nteit > ed ! ; and^fheir souls are
much bound u|vin %hfe ^ei^uriE^llMt ^tfcd
live and *Ke together wil&^hem. if <Irbd smites
the .gptjrd, and makes it wither, JonahJroops, and
would die too, Johdh iv. 8j D. iMose^h e nii&-
sing, Jacob will riot be comforted ;;- no, he
down into the grave unto his son mourning,
xxxvii. 35. Who would Siave thought
conduct from such, wise : men, as : a prophet and a
patriarch! Oh the strange aBd un^ouncled^ower
which this unseemly creatre4ov4B featli obtained
over the best of men 1 ! wnieh makes me call hiija
a happy man, almost more than a man, a compeer
o{ -asngels, who fcath learned to converse with-God
atone. W ell, converse not with ereature^losses ^
let not yoiir soul tafce up its lodging by the relics
of your created comforts, with Rizpah v dwell not
upon the lowest round of the ladder, but climb
up by it to reach the meaning of ^Orod, and to
some hig'her good, and more excellent attainment.
They -live to 1;heir loss who live wpon^Sieir 'losses,

: . - V . ' - .- ' - I- '"

^ho dwell upon the dark side of tJie dispensation ;
for evry dark providence faath'one bright side,
wherein a srodlv soul may take comfort, rf-f fee be

r %* ^ rfflewfef

not wantmg to himself. rJ '*i?F' 1

5. "^Gonverse not with flesh and bloodi" By
flesh fa nd blood, I suppose, the apostle means men,
?.!. -''16. AnVl indeed, if we confer with men
bnly for counsel, and repair to men only for com-
fort in a time of affliction, We ifail of our object.
But by flesh and blood, the scripture elsewhere
often means man in his animal state, as he is in
his corruptible, mortal body, as 1 Cor. xv. 50, and
many other places. And in this sense J speak,

-. A \ Welcome to the Plague. 97

I say, converse not with flesh and blood.
Juctge not according to your senses ; let not your
oiwn sensual appetite determine what is good or
;evil r sweet or bitter : consult with, rectified rea-
son, and not with brutish appetite ; confer with
faith, and not with fancy. Rectified reason will
J^dge that to be really good which our sensual
appetite disrelishes ; an enlightened mind will
ji|pge that-favourable to the interest of the soul,
and its eternal happy state, which sense judges
hurtful to the interest of the body and its animal
State. It is not possible that there should be any

.

. consequently any peace or rest in that
;W;here :the inferior faculties domineer over
tlie superior ; and sensitive powers bear sway
:over me intellectual ; and where raging appetite
and extravagant fancy must ascend the throne to
determine causes, and right reason must stoop
and bow before it. ,

Be admonished to shun converse with all these,
.if jyou would converse rightl^, purely prpperlvy
con^fprtably with God, which is the highest office
find attainment of created nature. Consider what
I have said concerning; this excellent and high
employment, and awaken your souls, and all the
Bowers of them, to meet the Lord God, arid con-
verse with him aright in the way of his judg-
ments. Opnyerse with r(>d, with God in Craist>
Go|d in; bis ^promises, with God in his >jE-
]iites ; and labour to do it, not speculatiyely,
r,eaily, practicaliy, according as I have direct-
,/ed,ln,the foregoing discourse. Religion is not: lain
^ejiipiy, airy, notional thing ; it is not a inatier of
opinion, or pf mere show, but it hath a real exis-

= ' -- - -.

Jl Welcome to ike 'Plague.

tence in the souV and; doth as really distinguish,
though not specifically, one man from aiiotherv as
reason distinguishes all men from beasts; Con-
verse with /God is described in scripture by ? living
and walking witb him, and the like. Ijet m
culcate this thing^theref ore ;again, and press i
on you, .and I shall then close. As tne
.glorifying God in the world is not bjr :a mer
thinking of him, or "entertaining some notion of f hfe
glory in our minds, but ;x;onsistsan a real ^participa-
tion of his image, in a God-like disposition, arid-
hoty conversation, according to that expression of
our Saviour,, John xv. 8. Herei^is my ffajhieti
gloriyied^&fc. so the way of converging with^od
m his several attributes is not a thinking often
with ^ourselves, and telling one another that 0bd
is just, wise, and merciful, ^-c. though this be goo4:
but it is an imbibing of the virtue.and value of
these divine perfections, a working .of them into
*tbe ouh and is on the other hand, the souj^s
rendering of itself up to God in those acts of gtete
yiiich acconiwkh such attributes, as in water,
face answereth iace. I do not call the 'bare pe-
formance of duties a conversing withGod : fray-
r aM meditation, ^c. are excellent tneans, in and
^ WhjcJi ;bur soul^cpiiverses with GjotL^ /butcom"
munion ^fith -<3ipd is properly oriie|(iSrig in6re
4pirkualy real, {ppwernil, and divmej^aslhavejjiiyt
^(escnbed. As for exampl^the soulreceiv^sttfie
impressioris of idivihe sovereignly intb it, ?tndgive(s
:Uj^ itself unto >0od ;inthe^ grace of self-dcnjal,
and humble ^ub|ection : the soul receives the. coin-
municatioris of -divine ^"ililness and /perfections and
Entertains the same ^ with delight ai?d complaceri-

J-t Welcome to the Plague. 99

ey; and, as it were, becomes filled with them;
even as the communications of the virtues of the
sun are answered with life, and warmth, and
growth in the plants of the earth* So a soul's
conversing, with the attributes of God is not an
empty notion about them, or a dry discourse con-
cerning them j but a reception of impressions from
them, and a reciprocation of them : the effluxes
of these from God are such as do beget reflections
in man towards God!. This is* to know/Christ, to
|pow up unto him in all things, according to that
in 1 John iii. 6. Whosoever sinneth hath not sem
him, neither known him*

A FAREWELL TO LIFE;

= ''-; ' : : 2 COR. v. -6. ' ;'.-< -; -=: ^/ .o-$-

--'-.'. : : ' j ;:. -.... '": !- . -i .-.,. --to

JVhilst ice are at home in the body, we are absent
from the Lord. ^ ^ -|^ <o

THE holy apostle in the first verse of this ehap-
tei^ lays down the doctrine of eternal^glory,
which will follow this transitory state of belier-
ers ; and then shews in "the following- tyers^s
how he himself longed within himself, ; and- groan-
ed after that happy state ; and then proeeeds'lro
give a double ground of his confident expectation.
The one is inverse 5. where the apostle eisseon-
fident concerning the putting off of this uibrtal
body, because God had wrought and formed-ihim
for this state of gloryj and already given him an
earnest of it, even his Holy Spirit ; the other
ground of the confidence and settledness of .his
mind, as to his desires of a change, is taken from
his present state in the body, which was but ip6$r
and uncomfortable, in comparison of that glorious
state held forth in the words of the text^ ^Z%crc-
Jvre we are always confident^ knowing that whilst
we are at home in the body, we are absent from the
Lord. Concerning the apostle's resolution, with

dH Farewell to Iffi. , 101-

a quiet and sober mind, to suffer any kind of per-
secution or affliction whatever; but we are always
confident, i, e. we do confidently expect, or at
Least we are always well satisfied, contented, well
tfesolved int our mintls, concerning our departure
oat of this life-: (^e apostle was speaking, not
of the afflictions, or persecutions in the former
terses, but of death, which he calls a dissolving
of th^learthly housed of this tabernacle, verse, 1.
and a being clothed upon with our house which is
from heaven^ ver. 2. 4. Ye a r and thus the apos-
tle explains himself, ver. 8. where he ! tells, what
Hentean& by this- his cojafidence y we are confident^
and witling rather to be absent from the body, where

^7 v .. v '

the latter words are explanatory to the former
$ad* i&. risfeetfor to be with; the Lord :than in this;
Baortalgbody^ but w0 cannot be with the Lord
wMlstr we are m this body, it keeps^us from him ;
tfeerefare- we have the confidence to part with it.-
it is^athet reason? of the apostle^ confidence and:
willingness fe> part with the body that I am to
speak of ; and the reason isy because this body
keep$ ^ him from; his Lord.-^Wfezfo'/t^c ar&a$hom#
mme body* we are absent from, iki&ord^ The;
words ;are a ineta|>horj and are ; to be translated
^ -dtoettwg;ih flmbody^dfo dwell away from
;; which our translatioriTendcrs with pro*
yet) ; taking littlerino^fce pf^ t the? metaphor,
e are athow^tketbody^we; are absent
fiomihc Lord; though indeedyif they had lefit out
thatlworS^a^/tome, it would have been as well,
and so havd neglected the metaiphor altogether^
as we may show hereafter, .Thie words give a
lesson oi' the apostle's willingness to be dissolved.
,.m- ' 9* ' '

102 A :FamM to

and contain a kind of ah accusation against the boxjfy^
and so seem to lay^a blame upon ity and upon this
animal life, which must be remembered;- NbWy
for the former phrase of being at home irtthff body,
it is easily understood, and I think generally agreed
upon, to be no more than carrying about with ^us
this corruptible flesh, and living this natural aiii-
mal "life : it only describes man in his compounded*
animal state, arid doth not at all ^allude to h%$in-
fiil, iinregenerate, or carnal state :^ but the Blatter
phrase, cwsentfrom the /or^is capable bfa double
sense, both good and true ; and, I think-both well
adapted to 'the context and drift of the apostle;^Iv
speak oh ^6th, but^ insist most upon ; the

'' '

we are^in r the body, we are Absent
froiri the Lord," i. c. irom the bodily presence 7 of
the" Lbtd in h%aven, absent from Christ Jesus and
his iglorjr ; ai)d so the words are the^ same in
sense with 1 Cor. xv. 50. Flesh andbloodtc&nnot
inherit the kingdom of God /for by flesh and blood
there, must needs be meant man in his animal
corruptible state. Arid so the apostle accuses
this kind of life in the body, andas-it wereiblanies
iiferf stihdin^bet ween him and his glorified tordj
fttiid |o, Consequently, ^between hirn^ and-
6if 'hisiEjord; j and thisj sense doth well agree r

i^attiwelit before^ aiid^ith j whatMlo^
apostUs"feath'atgiPeat?mind to depart^ f&ft
he is |W the^ body^ ^he is absent from his:
happiness fior this .is theiconsumntation o^a christ
tiatfs hapjiihess^tto be with the ]|iordv^o ? be ad^
mitted to a beholding of his infinite gl:ory, as a p*
pears by our Saviour's earnest prayer

to Li. 103

John xviii 24. ?lfafary LtoiM that they : #fa(> whom
faownast^eftmeM^

may* behold tn^^gloryi t j Besides^if we > shall: :see
him as he is r we must needs also be made like un-
to him, ?li */0fe iii.l 2. else how can, we be fit to; liy <e
fbreverrin his presence? No>v^ .a^e ^we kept irQna
thislseeing and beholding of ihe Loitf in^ory; by
this?anJihaWiie> it stands tietwjeeii us and the crown
between! us andtoiir : Master^ joj",tbet ween:ua>gi]pd
theiperfect enjoyiment of ; Grod. io To be ? with the
Ijibrid is -a state of perfect freedom frpin sin. JVo un-
clean thing shallor can enter into heaven, J? xsfc-.
27; jA perfect free^om irornall manner of afflictions^
J2^y.':Xi.:.f-'4v-i Inhere shall be no -moreisorrcWj nor
crymgjtior pain, and ;all tears shall be wiped away
onti their eyes; A; state of! freedein from all tenip
tafeions^o?^in ;v ibr a /tempting devil and all temp-
ting lusts, vshall be^ east out forever : a state^pf
perfect peace* without the least disturbance from
.wi^hiiijor without ; , of perfect joy, that shall never
have* end or ;abatementij, and; of perfect holinessy
whejnsthe. whole soul shall be enlarged, and raisedi o
know^,- and;' love, arid! enjoy the blessed God, as,
muefcas /created nature is capable. ; This is the-
liappy state of seeing God^ of being with the Lord;
andj|t J ; our icorruptitJie Jwdy* this /animal lifc^
tfeeet jHit^rpbses fteiween; us and it-; sp that the
apiple is^0onfidn%-aB^mther willing tp depart
with the I4)rd,>;thaq stay here .i and be

"' " '

.

are at-Jbome in the body, we
Lord," without any: reference
to ihe wprjitji ity conae^ and so it may

104 Jl Farewell to Lift,

i-.- - . ' */?:

This agrees well with the. Context, and *
scope of lite apostle- also* And thus the words
are also a good ground of the apostle V resolution
attd willingness ta die: q. d. I a ni willing to be
absent froai this body ^ for whilst I airi ia,it,*f
find mxself to be* at a great distance from God.
Arid indeed the word signifies properly to be at a
distance 1 , or to be" estranged: so I -find it inter-
preted by a learned critic, without any mystery,
(as he speaks,) of the distance that even believ-
ers themselves stand at from God in this life.
And ift this sense I shall choose to prosecute the
Words. I which sense the apostle blames this
body and animal life, because it keeps us at a dis-
tance" from God ; it is a clog, a snare, a fetter, a
pinion to the soul. And so the words do agree

M r ^3

m sense with those of our Saviour, Mat. xxvi. 41.
The spirit is willing^ but the flesh is weak : where
by the" flesh must needs be understood the body,
if we consider the context, viz* the occasion upon
whkh the words were spoken^ the- sleepiness' of
tfee apostles ; or tf we consider the propriety of
speech, According to the style ol the New Testa-
ment. True indeed, the corruption' of nature
is sometimes called yWi ; but according: to that
Way of speaking, our Saviour would rather hdve
said r that the spirit was willing, but the flesh was
Strong; as he saith elsewhere* that* the strong.
man armed kept the house. >

I shall attempt to ex plain this doc trine, "That
eVen the godly themselves, whilst they are in this
Kody, are at a distance from the Lord." Ft must
be granted, that the godly soul is nigh unto God r
eVen whilst it sojourns in this mortal body, and

Jl Farewell to Life. 105

' -, - ' . ,..""> . . - _ ;

tottering flesh^ All souls are involved in thfc:
apostacy of Adam,, and are fallen from God, have
alike wandered from their God, and are sunk in-
to self and the creature : God opened a /way : fcr
their return by^the Ijlood of Jesus; for we ow^l
it unto Christ's death, not only that God is recon-
ciled to us, pardoning our sins, but that any of pur
natures become reconciled to God, by accepting
.him as our God, and loving him as the chief Good.!
Now, there is a double attraction to Godi by Christ;
The first is more general, external, and, as I may
say, rational ; ; thus the partition-wall being broken
d^n^jthe Gentiles that were converted fron*
tneic idolatry to a, profession of God and JDKrisii
and;; adjtiMtted to a communion with the visible
;ehEel^val!e^ to 3 be/letltfeii

iOithe rest <>f God's children, 1 Cor.^v. 11. and
; are 5aiiltQ.be withinithe church, verse 12, though
at ^e^samj^^me thy we^^
idrunkards ; aiid are said to ,be made nigh unto'
vGod^^j>A, iij Jl 3^ A professing of (jrod is
^feei^g niglr lp hjm; ? and ieven eterna
anec? is ?said ,to i be drawing nigli to him;
^Nadab and Abihu, even in the offering of strange
firei are>sajd ^ have 4rawn ni^h to Gpd,L<^.^
3^ j And .though this js a privilege, yett.jt is not
that ^pnourajbje jaTv^Jegeio/ the truly^gpdly souls,
who are by Christ Jesus raised up to God in their
frearts, ani

united to him in their affections, and are so made
j.nigh unto him : jn ;a;:mpre especial and; ! spirrtnal
manner. yTJius all sinful and >. wicked souls, not-
withstanding all their profession and performan-
ces,, are far from Crbdf estranged &om -the

10$

God. Enmity and "dissimilitude are the most
distance irbnvQo^ arid truly;God4ifce' souls only
are nigh unto him ; they dwell in him, and he
dwelleth in th$m$;.as' ,iii his most proper temple;
AST to any kind of, actual, approach, no. man cat*
draw nigh to: God ; nor by any local accession $r
for so all men are alike nigh: to him? ;, for he;- is?
^erjrwhere^ and the worst as well as the best
of men do live and move in him. But they only
ate refally nigh unto God who do enjoy him ; and'
they only enjoy him, whose natures are conforniaj-
ble to him itt a way of love, goodness, and/ Grod*
like perfections. We do not- enjoy God by any
palpable and external conjunction with him, but
enjoy him and are nigh unto him, by an internal
union; "when a divine Spirit informeth and ac*
tuateth our souls, and produceth a divine life in
and through them.?' And so a godly soul

only is really and happily niffh unto God. Thus;

i- if-- .. -.-.' ; " .' '" : -- *>>" 7 -' ' ' . Jl M' ^f - -^J -i '.,-" ' ' ' ' ' ' '

iiser a pestle Paul, I believe, wa>asn%h unto Gods
as any maft in the world ; who did? not only liyie>
amd move ia God, as all men do, (though fe w un-
derstand it,) but God did even live, and, as it-
were, breath e ini him^ the- very -life ifeat he lived^.
was 6^ jmtk fa' the <Sbw ofGod'<> GaU ii. 20. foi^
Aough ne walked in the flesh, yet lie did not
walk after the flesh, 2 G?r. x. 3. And yet this
gracious souf, even as all other fedieversv was/ at
i distance f rota God ; and that not so much by
Jeason of his being a creature^for of that he doth
Hot s^>eak, (so the' very angels o God are- ail| aa
infinite distance from God,) but }yy reBsoirof tfe
caorMl body, and aniraa! Ufe v which hindered; him
%>a* being so oi^h/taGod sw his soul was capable

& tfarewell i

to Ibe* ^WbMst turare in the body, weim absent
-ffee- L<w/ e* at a great distance 5 froni

We are distant ircym God, " as to
knowledge which we -shall have of hiti^" \
l^ophical divines sjpeak of a three^ld -
leid^e| I* An essential knowledge ^ of f fed
S tiiat unspeakable l^ht, whereby ^th^
Hature coniprehends its own essence, tjrhicrein
God se^eth nioisel 2. By science. Of thfe r
man is capable i;; the present Hie. 'But this kind
of? knowledge of >: God^ by way of science, is but a.
low and dry thing, common to good and bad, to
itrieii and devils ; and is indeed th^ ^rfeptidn <tf
"the learned more than of the godly : u ^irid thfe *;
^iii^ttf 'knowledge of God, the glorified soul will ]
reckon but a fable, or a parable, when it' shall be
swallowed up in God, feasting upon Truth
acl seeing wod in the purerays of his owto
^ ' 3. Or by iijtuitipn. To this man cian^
rthis life, in its perfection, because ft
-a blissful union with Gbd himself
whicli in this animal state is imperfect. This,'in ''
the Platonic phrase, is a contact with God ; and,
jn scripture language, a beholding of God face tb
-ftiite, of !wlnch we are npt capable in this animal
V s1&tej ; 'So mav the answer of^Grod to"* Moses be
i(n90rstbiOd; when he besought God to shewhini
^his ^ory^'^poifc xxxiii. 18. *i. e. to imprint ?a dis-
tir|c^ "idea of his divine esseiice tipoh his "mind,
Vet.^Q. ^V man caw see me arid live; i.e.'nbman
in 'this corruptible state and animal life is capa-
ble of seeing me. as I am, 'to apprehend nay divine
essence, to see mylace; 'The vision of Gcd is

A Farewell to

this lifey "butin ; the other f so that
must die before he can thus know JGroeL This jg
the exposition of Jewish doctors, and our Iearne4
bountiyiiieii}do approve it also. /This^ bjessecl
Itewledge of God we are at a distanc^ from
whilst we are in this body; so the apostle de?-
dates ^plainly, 1 Cor. xiii. 12. JVbi we see 4qrfc~
tyf: as through a glass ; but the time will ^coine
whJen wie^ shall see as we are seen, ^and know as
we are known. Now, pur body principally hin-
ders the operation of our minds, when they Jo ejt-
ercise themselves about the nature of God, whilst
it presents its fancies and gross imaginations. to
the ^oul ;? so it becomes, as it were, a vail upon
the face of the; soul, draws a cloud, and cast^a
mist over its eyes, that it cannot discern distinctly,
hpr judge properly and spiritually. And, rwit]^ aj-
lusion to this, that passage of the apostle , is prop-
er and significaiit, We see as, through ; a^
tt which glass is indeed continually suUiet
darkened whilst we look into it, by the
of our animal fancies and imaginations upon,!!,"
"Not only those fogs of pride and self-lo.ve, and other
isinful Corruptions, that do arise out of the s^oul
itself, hinder our right perceptions of God ; (as the
^arth sends vapours out of itself, which arise^and
interpose between itself. and the sun; ) but ^ e P
the Animal fancy throws its phantasnis ^nd. jmag-
ihations as a mist before the eye of t^;^ul^wjii^h
through f ; divine grace hath been some what^en-
lightened, and ^cleared from its imbrediSinM^||u-
mours. Though corruption in the mind<bef >as a
rheum in its eye, so that it cannot; well j see, jlet
that doth not hinder but ^hat the fanc^

A Farewell to Ltfe. 109

senting its unholy imaginations, doth also cast a s
niist before it^ that it caiinot see well, nor judge v
rightly ; and so it is either held in gross ignorance,
or relapses into error. But in the regeneration,
thisi sense either shall not be, or-shall be pure and
spiritual* .

2%. Whilst we are in the body, we sire dis-
tant from God, "as to that service which we
ought to perform to him in the world." And
herein it 1 were endless to run through all those
outward duties which we owe untoj God in the
body, and to shew, feow the body becomes a hin-
derance eit her to the m, or in . them. Though the
soul be made willing and forward, by a divine
principle implanted in it, yet the body remains a
body, a weak and sluggish instrument ; and so it
will continue to be whilst it is animal ; it will go
down into the dust a weak body, 1 Cor. xv. 43*
What man ever had a more willing and cheerful
heart than Moses, the friend of God? yet his
hands were heavy, and ready to hang down, Exod.
xvii. 12. Shall 1 adduce as an instance the ex-
cellent duty of preaching and hearing, wherein
the spirits of the most spiritual preacher are soon
exhausted; the tongue of the learned is ready to
cleave to the roof of his mouth; the head is
seized with dizziness, the heart with panting, the
organs of speech with weariness, and the knees
with trembling ? and the ears of the. most de-
vout hearers with heaviness, the eyes with sleep-
iness, and the whole body in a short time with
weakness ! Shall I adduce as an instance the no-
ble duty of prayer, wherejn the pious soul goes
out to God, but can scarce get its body to accom-

110 A Jfarewell to Lift.

pahy it; and there^the -fancy distracts,
ses divert, <and indeed all the members are ready
to play the truant, if not the traitor to<y; ?spe*
eially the brain, where the -soul sits enthroned^ is
suddenly -environed *with-a rude multitude ^f
sluggish vapours arising from the stomach, and
being no longer able to defend itself against
them, falls down dead in the midst of them ; in-
somuch that the poor soul is ready to wish some-
times -witfe the -sorrowful pmphetr^-Ofothat i/
had in the wilderness a Iodging^place 9 that 1 might
i&aue-my>men^ers^and go jfram them, for they^ar*
till- an- assembhj-of* treacherous servants; ;or-wish
that it were like its Saviour, who could leave his
disciples asleep, and go and pray apart, and come
^ain'Urtto;them : !" Shall ^ '-I adduce-as-an instance
that ihightduty of sustaining martyrdom, 'bearing
persecutions for God ? Come on, my bodyy-cries
the holy soul, come on to the stake ? come
head, lay down thyself upon *his block
body, compose thyself in this >dark^
come my -leet, fit yourselves into the
come my -hands, idraw on these fet?tersj ; t hese ; ii*in
^bracelets; come, ^ drink ^^ the cup that my^Father
gives thee. a But oh : ! how it folio ws to 'the^stafee^
t whatsha'king, : shivering, trembling, and reluctanby
^you ^see ; in f the ^whole ?struetuF ^-of ; iti ^
feangs 'down? the eyes Tun over(
^the -shoulders ; pull-back, the hands
'the knees fcnox5k ; together^ahd^the
is ready ^to tumble^dowa^fbr fearvdf :
ier to tnis^ {as some -interpret) or t
'pi^yer, (as others^doth that expression -t
Satvieur re^er, Marfaxw* 38. ~Tbv spirit

^ Jewell to L^e. Ill

is willing* but the fash is weak. It seems the
spirit of the /weakest Christian is strong, though
theifeody (as we have seen) of the strongest saint
is weak;- though indeed it is not properly the
weakness that is in the body, of wlrica 1 am to
speak, but the influence that the body hath upon
the; soul; to weaken that; for .whilst the soul sym-
pathizes with the body, attends to it, spares -it*
pities it, itself becomes almost ill-affected to the
service of God. I am not so much blaming the
body, because it had need, by reason of its sloth-
fulness, to be drawn on to duty ; but because, by
its influences it draws the soul also from them;
for scr we find it by woful experience, that if the
body do] sleepy the soul cannot wake; it cannot
hear- rwithout the eary nor see without the eyes ;
Sjputhat the body's weariness at length ends in
the soul's unwillingness ; and the weakness of the
pme grows to be the sir* of the other. ,
V.3rf/y. Whilst we are in the body we are at a
distance? from God, " as ; to communion with him ;?
wej\are^estr,anged from fellowship with him: and
this is indeed to be absent from the Lord. Oh !
how many weary and uncomfortable days do poor
saints live, at a great distance, from their God,
their life, their happiness, whilst they are in their
worldly pilgrimage, in their cage of flesh ! Oh !
how many days do they forget God, and are apt
tOfthmkthat God hath forgotten them too ! how
do. they h've> some times, as it were, without God
in= : the worldf their souls being surfeited^ with
worldly pleasures, benumbed with fears, frozen
with; seltrlove, choaked with cares, stifled with
i and seem to have no more feeling of God,

112 A Farewell to Life.

their life, than a body in the dust hath of the soyl
its life ! Oh! andervWhata heavy yoke doth the
poor soul draw when it plows and harrows to.the
nesh, and cannot lift upits head to heaven? Oh !
how is our intercourse with God obstructed ; qur
beholding of him obscured ; our entertaining
of him prevented; our enjoyment of him disturb-
ed and violated ; our love to him deadened, and
his love to us damped ; ours rendered infirm, and
his rendered insensible; and all by this debasing
mortal flesh! Alas ! what uncertainties and vicissi-
tudes, what changings and tossings, turnings and
windings, are our poor pilgrim souls here exer-
cised with ! What breakings and piercings, recon-
ciliations and fallings out, closing and parting?, ris-
ing and falling, what elevation and depression,
what forwards and backwards, doth the poor, djs-
7 tressed soul experience in this animal state"! ! Tfce
flourishing soul withers, the lofty soul languishes,
the vigorous soul faints, the nimble soul flags^ the
devout soul swoons, the lively soul sickens, and is
ready to give up the ghost; and she that was
recently resting and glorifying in the arms of her
Lord, now lies embracing a dunghill, and hath al-
most forgotten that ever she was happy; her
peace is violated, her rest is disturbed, her con-
verse/with heaven interrupted, her incomes from
GocJ arc lew and insensible, her out-goings to him
are few and faint, and the rivers of her divine
pleasures are almost dried up; and all this whilst
she is in this body ; ad indeed a great part of it,
by reason of this body in which she is; the animal
body keeps us distant from the Lord, that we can-
not converse with him, mind him, enjoy him, live

A Farewell to Lift. ' 113

upon him and unto him. The body being fitted on-
; tjife- aninlalist&te, is ever drawing down the

it would raise up itself in contemplation
with the blessed God; And so,

3 '1. The 'hec^ssities of the bo^y hinder the souPs
with the Lord. Not that the neces-'

sij^ey b^'the body are simply in themselves to be
MMnied, but the caring for these doth so exercise
ttfe sHul in this state, that it cannot attend upon
God without distraction. Oh ! how much doth
the necessary caring for meat and; drink, food
arid physic, yea, the ordering of temporal' affairs,
Estrange- from communion and converse with God !
So IthaV the soul, like poor Martha, is cumbered
Witti many cares, and ; busied with much serving
ih'tliis house, andt cannot; attend so devoutly ana
ep|tirely as it ought upon the Lord; If the body
jBje. rajclfeed with pain, the soul cannot be at rest,
but must needs look out for relief; if the -body

i-, s-^ -.-. ... .^ .-... _ ' \J

be jpihched with hunger and thirst, the &oul can
t$ke no rest till it have found a supply for it; if
'the one be sick, the other is sad; if the one be
hungry or thirsty, the other seems to languish ;
iike Hippbcrates' twins, that laughed and criedi
lived' arid died together.

It is a wonderful mystery, and a rare secret,
the soul conies to sympathize with the body,
to have not only a knowledge, but, as it
, a feeling- of its necessities ; how these come
conveyed to the soul, and how it comes to
thus affected with them. But we find it to
|>e so ; arid indeed^ to speak truth, it seems- ne-
cessary for the maintenance of this animal state

1 V (i . ~' i *-'i '** /'--/ ""-- r -f-

that it should be so, that, the soul should be^ afr: it

114 A l Farewell to Lafe.

/

i

were, hungry, weary^ sick, and sleepy too togeth-
er with the body. "For if our soul should not
know what it is to be hungry, thirsty, cold,r or
sick, or weary, but by a bare ratiocination* ;or ; ; a
dry syHogistical inference, without any mpre es-
pecial feeling of these necessities, it would/ soon
suffer the body to languish and deeay^ and cbna-
mitiit wholly to all changes and casualties ;< nei^
ther would ; our body be any more to us than the
body of a plant or of a star, which we do many
times view with as much clearness, arid contem-
plate with as much contentment, as we dp our
own." But in the mean time the soul is diverted
from, its main employment, and turned aside from
its communion with God ; not so much by provide
ing somewhat for our bodies to eat, and drinfc,
and put on, which is lawful and needful^ asjour.
Saviour implies, Mait.\\. 32. as by sinking itself
into the body, being piassionately and inordinate-
ly; affected with its wants, and so being ; sinfully
thoughtful, as our Saviour intimates in the same*
chapter, verse 31. - };

2. The passions of the body hinder the soul's;
communion with the Lord. So powerful is> the?
interest and influence that this body hath in and
over the soul, that it nils it with desires, pleasures,
griefs^ joys, fears, angers, and sundry passions;
The body Calls the soul to attend upon its several:
passions, which I dare not say are sinM -in; them-
selves, as 'they first affect our souls, any ; more?
than it is*t>ur sin t hat we are men ; pur blessed
Saviour seems not to have -been free froniltheir^!
asMgiiie^ Isa. liii. 3. fear, Heb. v. 7. who yet was?
free frofli all sin, I Pet. ii. 22. Nay, it seems nek

1 A Farewell to /e. 115

eessary, : as I : said before, considering .the -nature
of; this animal life, that the soul should ;hayef She
corporal passions and impressions- feelingly and
powerfully conveyed to it, without which it -could
not express a due benevolence to the 'body that
belongs; to> it : and indeed, wer&^it- not so, we
eould riot properly be said, in the^ apQstle ? s phrase
here, to be at home in the body; the soul would
rather; dwell in^domo aliena quam sua 9 [in anpth-
qrtei house rather than its own.] But the soul
being called to attend upon these passions, is ea-
sily ensnared ;by them, but it slips insensibly into
a sinful inordinaney. As for example, "The ani-
mal spirits, nimbly playing in the brain,, and swift-
lyvjftying from thence through the nerves up and
down the whole body, do raise the fancy with
mirth-arid cheerfulness, which we must not presr
entry, mistake for the power of grace^ nor cor
demn .for the working of corruption : so^ also/
when the gall empties its bitter juice into the
liver, and that mingles itself with the .blood there,
it begets fiery spirits, which, presently fry up into
the; brain, and cause impressions: of anger." Now,
though I dare not say that the soul's first per-
ceiving and entertaining of these passions, is sin-
fulj yet it is sadly evident that our souls being
once -moved by these undisciplined animal spirits,
are ^ very apt to sit upon and cher.ish those pas-
sionsrfof; grief, --fear, mirth, anger, and^ as it were^
tpcwork them into itself, in an inordinate manner,
sind ^contrary to the dictates of ; ( reason;, and so
t-he^will presently makes those sinwl,whichbeipre
were ifeut iherely human > or, as one calls! theio,
the iriere blossomings/and shootings forth; of am-

116

mal life within us. We see then, in these
ticulars, that not only the depraved' dispositions
of the soul do keep us at a distance from God^
But even this b^ilir also is a great hihcbrance" t6
that knowledge s ofGod which we shall atteih^toj;
tliat service '(>f j God which We might per^oriii A |
and that sweet communion with him whicH w^
shall enjoy. lit is a clog to the soul that wdulji
riin; a mist to the soul that would see clearly - : j
a manacle to the soul that would work; a siiar%
tb me soul that would be free; a fetter to chain
it to earthly material things; and, as it were, a
pinion to the wings of contemplation. M ore par^
ticularly, it is a hinderance to it, as to these threte
things which I have named: as to the sbtiPs
knowledge of God, the body is an occasion oflig-
norance and error; as to its serving God, an 6c^
casibn of distraction and weariness, lightness arid
trifling; and, as to its communion with God^ ;ein
occasion of earthliness and sensuality. iji ^

Now, this distance at which the body keejte
the soul from God, might more particularly ap-
pear in another way of explication, by observing
the especial grievances, mat arise to the som
from those three great animal faculties, (if 1 niay
so speak,) the senses, the appetites, the fancy. Vi

1. The senses; I mean the external senses of
the body, seeing, hearing, &c. These cbrrvey
passions to the soul, upon which it insists 'atrid
fee is with a sinful fondness and eagerness^ 'Set
open the eye^and it will strive to conve^ soiiie
image to the soul of the earthly objects, that ^fcSM
exjpel the ideas of God from it. Set bjpeh tfib
eai^, and it will fill the soul with such a noise of
earthly tumult, that the secret whispers of the

Farewell tolUfi. 117

Spirit cannpit ;be .heard. {Tljejike^l may
sajiof the rest. . Oh ! hoy? easily do these discom-
pose the fixed soul, distract the ; (devout spul y cast
a n ipis:t before the contemplative soul, ;and ;besir
dp Willie, raised soul from communion with h^av-
n, to converse with earthly ply ecj^!^t7if yidijUt
jmtiij (iwliat have it seen ! nyhat have -l,lost !;J is^
the complaint of manv a Christian, \as well as it
was.of the heathen. ,The souls of most men are

quite subservient to i their senses, an< ^ are nothing
but, as it were, slaves to them _all their 'lives ; and
so the servants are on hotsebacky and, princes go*
pn fpp|. rThough the eye .will never, be satisfied
with .seeing, nor the ear with hearing ; yet these
impprtunate suitor? jpoust be gratified ; the eye,
loaust :see what it! will; see, and the ear must hear
wjiat it will hear : nothing muSlt be withheld fi*om
Jtjiem, that these petulant senses do crj a,fterv--r
These men's souls are indeed incarnate, wholly
.devoted to the service of their eyesy; ears, and
mouths. But, not only these, but even godly
jsouls .are often charmed and ensnareii by their
Arises | even they converse /not only in the )>pdyj
;lju t too much with it also, and it becomes as a
Delilah to lull .them asleep, and blind them top.
Job found his senses so treacherous, that }ie was
,lkin ,to make a covenant with them, Jofc xxxi. }*
;an<d well would it be if he could even by that
'.means escape. The words are a metaphor; for
indeed, the mischief is, that these senses are not

' !" j . -r ' '"'.--'I ' " ' ' " . - ~ * '* ' " ' -"_'

reapable of any discipline, one cannot brjng them
into any covenant-terms ; so that whilst we have
senses, they will be treacherous ; whilst we'nave
eyes they will be wandering after forbidden ob-
jects.

llg

-vcSi ^I^appetitej4he sensitiv^a.ppetite ; which
is : a facu&y of >ihev sensitive soul, whereby^ thisf
animal man is stirred up to desire and lust after
the things w?hich)^his sensed have: dictatexktpAhjaffik
This -i. btiaity; lus^ following upon the hee|s; off this
former, becomes a greater snare tathe soul : > thfs
restless suitor comes to the; soutbeg^ng Jclr eveigr
trifle that the eje hath seen, -or the. eait; heard^
or the mouth hath tasted ; and by its continual
Coming* and ialporttinate crying, wearies ;her into
Gomphance : as- the fond child comes cry ing to the
nfliotner for every toy and trifte that it hath, seen
in the shops, and she, though she cannot in judg-
ment approve; of the request, yet eidier :in fbrod
indulgence, or for |ieace sake, will condescend to
purchase it; - ThisUs' th^daughter ofcthe ihofsEt
leach, that eries Continually, Give, give; . ; Why,
what would it have? even anything that it hath
seen,- or hearc^ or touehed^or tasted^, any thing
that it j sees a fellow-Greature to be; .possessed j<>:;
and so indeed the appetite doth not only ensnare
the soul into drunkenness and gluttony, but volup-
tuousness, lasciviousness, and all manner of sensu*r
alky* The evil of the sensual appetite -appears
in wantonness- and lasciviousness, (whether, real,
verbal, or mental,) in immoderate and inordinate-
trading, ingrossing, sporting, building, attiring,
sleeping, visiting, as well as in eating and drinking.
I will determine nothing concerning the first mo-
tions of the appetite, whereby it solicits the, wall-
to fulfil it; only this^ that if k solicit to any,tjbing {
simply and morally evil, it is sinful in that first
act, and that at all times it ought carefully to be
watched, lest it seduce to intemperance in things

Cut concerning ;the gratify ing of the ap-
petite, feeing there must -Jje in ;us a sensitive j&p-
etite,) whilst \ve are in this animal state, the (en-
eavour as 4ar as may <be^ should be mot < t
^tKe appetite, as a ^sensitive :appetite, ^u
is notion, because the thing tuat it .desires is
ip real good, and tends to the enjoyment -of the
supreme "Good : to at and drink, not because we
are hungry or thirsty, because the appetite de-
sires it} but with reference to the main end, with
Respect to the highest goody that tlMbody maj
be? ena-bledj'Strengthenedy and ; quickened,, to wait
'Upon the oiil cheerfully, in the actions of a holy
e. -But to this, man, -in his animal tate^ cannot
attain ; which shews that the ^appetite
us ^ at a distance from God.
fancy ; ithis^also keeps man at a\dis-
from God, and hinders us in the knowledge
?aird service of God, and interrupts the soul's com-
munion with God. This is a busy and petulant
faculty, or inward sense, and the soul dotn readi-
Jy^jfeerthe passions of it, so that it doth frequently
^hinder its mental oiperations, and becomes a great
ttarei An operative > fancy, how much soever it
^is-i magnified by the wisdom of this world, is a
insight^ Jv snare to the soul,- xcept it co-operate
*with -right reason, and a sanctified heart. I am
^persuaded, therejs no greater burden in the world
^serious soul, especially in warm and dry con-
s, where it is commonly most pregnant,
impatient of discipline | and, I confess, I
n wondered >that the soul is so speedily
effected withi the phantasms and imaginations of
4t ^i&iid^ thatittso unwillingly relinquishes them.

A Fareivell to

indeed, if it be so far refined, as to present
sober and solid imaginations to the minc^ and to
act in subserviency to sanctified ; reas"6r4 is" ian
cellent handmaid to the soul in many-of her
tiohs; 'but otherwise is a snare, (as^we hav
served already) if we study the secrets of our
own souls, arid the mighty mysteries that ^are
within us. And this doth not only ordinarily dis-
turb, distract, and hinder in ordinary duties, but
even when the soul is at the highest pkqh o;f coni-
munion and contemplation, it essays to pull it down
to attend to its vain phantasms, and indeed gives
it many a grievous fall. I hesitate; not to affirm,
that this is the most pernicious enemy of the three
that I named, to the soul's happiness, as might
appear in many respects; I will only name one.
It hath an advantage against us, which neither of
the other two hath: it infests us and ahndiys us
sleeping as well as waking. In sleep the senses
are locked up, and the appetite isyibr the most
part, silent from its begging ; but the fancy is as
busy and tumultuous as ever, forming and gather-
ing imaginations, and those are commonly wild
aiid senseless, if not worse. The mind, through
kindness 'and benevolence to the body, suspends
its own actions, whilst the body takes its rest in
the night, and then the rude fancy takes its op-
portunity to wander at liberty, as being without
,its keeper, and acts to the disturbance of the
body: but that is not the worst; for it becomes
so tumultuous and impetuous sometimes, that it
awakens the mind to attend upon its imaginations ;
and to this the soul doth condescend, in an inor-
dinate manner, and sets the stamp of sinfulness

A Farewell to Life. 121

upon them, to its own wounding. And now I

* I' "' J '3-*' ;'> * " ' : ' ' -.'-"''"".."""'".''. " " *~* ," . ' <" ''

cannot but observe how sleep also keeps us at a
distance from God in tluV animal state. How is
oui; communion with Grod interrupted by this!
for herein we cease not only from the actions of
an animal life, but commonly from the actions of
^spiritual life too. What a great breach, what
a sad interruption is there; made in our converse
with Cfod by this means ! A poor happiness it is
$iat we have in this world, yet even that is ciit
off, and during a fourth part of our lime, seems,
as it were, not to be ; for indeed a happiness that
,^;.,|iot felt, deserves not the name of happiness.
Borne learned and active men have been ashamed
t|$t they have slept away so much of their time,
wjien^ll was; too little for their studies and ex-
iploijs. : ^Ah^ poor Christian ! who, as it were ?
iile^ps away SQ much of his God; being as much
estranged from him in the night, as though he
had never conversed with him in the day^ and in
morning when he awakes, cannot always find
C^pid witli him? which is enough to make a
^aint wish,, either that he might have no
pf sle.e.pjvor that with the loving spouse,
v r ?2, though he sleep, his heart might wake

A FAREWELL TO LIFE.

2 COR. v. 6.

Whilst we are at home in the body, we>are absent
. from the Lord.

IN the preceding Discourse^ we have seen iti
what sense this mortal body keeps believers ab-
sent from the Lord, and in what respects it keeps
them at a distance from God, even in this lifey
from the knowledge of God, the service of God^
arid communion with liiin. This subject having '

- . . : . . . . it/ -. ^j -

been pursued, in a distinct consideration of vah^
ous particulars, I proceed to remark,

1. We may see that it is for good reasons that
the blessed apostle is confident and willing to de-
part; nay, he groans withinliimself, desiring that
mortality might beswaltoiced up of life, as he speaks/
vers. 4. I hope you see that the reason is gdod,
and the ground of his confidence is sufficient.
What ! (will the men of the world say,) will ybu
persuade us out of our life? should any thing m
the world make a man weary of his life? jpro2Stat {
miserwi esse quam non esse. [It is better to be
miserable,than not be at all.] The apostle was sure-
ly beside himself, or he would never have been
weary of his own life ; or else he was in a passion,
.and knew not what he said ; or else his life was bit-

d Farertelf to Lift.

ter to him by reason of the poor, afflicted, perse-
cuted condition that he lived in, and so he was.
become desperate, and cared not what became
of him* No none oi these;: the apostle was in.
his right mind,, and sober too. It was not a pas-
sion, or a fit- of melancholy, but his judgment and
choice upon good deliberation; and therefore
you find him in the same mind elsewhere, PhiL
i. 23. / desire to depart? and to be with Christ,
which is far better.. Besides, he.gtves a, reason
for what he desires ;, but we know that passion
is unruly and unreasonable. Neither was the
apostle/beside himself, for he gives a good,, solid,
and wise reason- Whilst we are tit home in the
body, $fc* he will part with his life rather than;

i^ t_ ;- tjf *'--, ' " ' i.

not ; be perfectly ha ppy. For, whereas world^
lings i put such a high price upon life, and think
that, nothing should persuade men out of their
liyes; (it is true indeed, if we speak properly,
that life, is the perfection of the creature ; the'
happiness of every thing is its life ; A living dog
is.jjjetter than a dead .lion, Eccl. is. 4.) hut I may
say to these, even as our Saviour said to the wo-
man in John iv. 18. concerning her husband, the
life that we live here is not our life. The union-
o s the sensitive soul with the body is indeed,
truly and properly the life of a beast, and is its
greatest happiness, for it is capable of no higher
perfections but the union of the rational soul
wjth God is the noblest perfection of man,. and his
highest life : so that the life of a believing soul ia
not destroyed at death, but perfected. Neither
was the apostle weary of his life because of the
adversities of it. The apostle had more forti?

124 % FctreiMl to IM.

/

tude than any Stoic; he durst live, though he
rather desired to die. All the conflicts he efe-
dured with the world never extorted; sftcji a sigh
from him, as the conflict that he had wit h IhSs 'wu

corruptions did, Rom. vii. 24. O

Sfc. All the persecutions in the world heyi6r

made him groan so much as the burden bf his

flesh and his great distance from the Lord did. A

godly soul can converse with persecuting men,

and a tempting devil, can handle briers and thorns^

can grapple with any kind of oppressions and ad-

versities in the flesh, without despondency, so long

as it finds itself in the bosom of God, and in the

arms of omnipotence; but when it begins to cbn-

sider where it is, how far it is from its O^bdyM

life, and the happy state for which God hath

prepared it, then it cannot but groan within it-

self, and be ready, with Peter, to cast itself but bf

the ship to go to its God, to land itself in eternityi

Neither indeed, to speak truly, is it only the

sense of sin against God which excites the godly

soul to sorrow: for though it mast be bonfest

that this is a heavy burden upon the soul, yet

the apostle makes no complaint of this here, biii;

only of his distance from God, that necessary dis-

tance from God, at which the body kept him.

2. See here the excellent spirit of true re-
ligion. Godly souls do groan after a disembodi^
ed state, not only because of their sins^m th
body, but even because of the necessary disi;ai4c^
at which the body keeps the in fr6m Gbd. 'Wfe
inay suppose a godly soul sometimes to have'tib
manner of affliction in the world to grieve hiih,
no sin unpardoned, unrepented of to trouble him;

A Farewell to Lafe.

yet for all this he is not at perfect rest; he is
purdeneid, and groans within himself because he
is at such a distance from that absolute Good,
^f&na he longs to know more familiarly, andn-
joy mote fully, than he doth yet, or than is allowed
to inortal men : and though nothing else trouble
jiim, yet the consideration of this distance makes
him cry out, Oh ! When shall I come and appear
before God /be wholly swallowed up in -him, see
him as he is, and converse with him face to face.
Bare innoceney, or freedom from sin, cannot sat-
isfy that noble and large spirit that is in a truly God-
like soul; but that spirit of true goodness, being,
nothing else but an efflux from God himself,, car--
ries the soul out after a more intimate union with/
that Bejng from whence it came:. God -dwelling:
in the soul, doth, by a secret mighty power, draw
t jie soul more and more to himself. In a word, a
godly soul that is really touched with the sense
of divine sweetness and fulness, and impressed
with divine goodness and holiness, as the wax . is
with the stamp of the seal, could not be content-
ed to dwell for ever in this kind of animal body,
nor take up an eternal rest in this imperfect, mix-
ed state, though it could converse with the world
without a sinful sullying of itself, but must endeav-
our still to obtain a closer conjunction with God j
and, leaving the pursuit of all other objects,
must pant and breathe not only after God alone,
but after more and more of nim j arid not only
WJben it is under the sense of sin, but most of all
iyhen it is under the most powerful influences o
divine grace and love, cry out with Paul, Ofc,

wilt deliver me out of this body!

n * J '*

126 A Farewell to Lift.

3v Suffer me from hence to expostulate a little,
to 'expostulate with Christian souls about their fc
doming temper. Doth this animal life and mor-
tal body keep us at such a distance from our XBrdd,
our j^appinessT Why are we then so fond of
this earthly and mixed state ? Why do we so
pamper this body ? Why so anxiously studious
to support it, s6 dreadfully afraid bf the ruin of it f
If we take the apostle's words in the first sense
that I named, then I may ask with, him in the
first verse, Know we not, that if our earthly
house of this tabernacle were dissolved, we have a
Building of' God, a house not made with hands,
eternal 'in the heavens? Or, as in ver. 8. Why are we
not willing rather to be absent from the body, and
to be present with the Lord? If We take them in
the latter sense, as this animal body is an liinder-
ance to the souls knowledge of, and communion
with God, then I ask concerning this, as the apos-
tle doth concerning rich men, James ii. 6. Why
do ye pamper, prize, honour, doat upon this
body ? Doth not this body oppress you, dis-
tract you, burden you, clog you, hinder you ?
Doth not this body interpose between the Sun
of righteousness, between the Father of lights,
and your souls, that should shine with a light
and glory borrowed from him; even as the
dark body of the earth interposes between the
Sun and moon to eclipse its light? Why are we
not rather Weary that we are in the body ? Sure-
ly there are soitrie objections, some impediments
to tfte soul's longing after its happy state, which
t shall presently mention ; but I suspect also, that
there is something that chains the soul to this an-

A Farewell to Zxfk.

irftal life, some cords Jn this earthly tabernacle
that bind the soiil to it 1 ; but I cannot well imag-
ine what they are. Say not; there is something
df God to be enjoyed in this life, which makes
it ple.asant \\ for although this be true, yet I am
stUf e-^jrod gives not himself to a soul to clog it, or
satiate it Did Moses send for some clusters of
the laiid of ^Canaan into the wilderness, think ye,
that the people might see and taste the fruits, and
sit still, and be satisfied, and say, Oh, it is enough,
We see that there are pleasant things in that land,
but we will never go to it ? Or did he not rath-
er do it, that they might make the more haste to
possess it? Will any man say, Away, I will
have no more land, no more money, for I have
some already ? Can a godly soul say, God hath
given me foretaste of happiness, I desire no
more ? No, no; but the report that a Christian
hears of a rest remaining, a happy life remaining
fpivit, and the chariots of divine graces that he
sees God hath sent to his soul to convey it thith-
er, make him cry out, not with Jacob, Gen. xiv.
28. It is enough, Joseph my son is yet alive, &c.
but. Oh! this is not enough: this report is not
enough: it is not enough that I taste some of
the good things of the land; it is not enough
/that I see these carriages sent for me; it is
not enough that, my soul hath an happy and
honourable life prepared for it ; I see it indeed
Wore I, die, but I will also die that I may see it
better, and enjoy it more. But I suspect there is
( some earthly tie, even upon the heavenly soul,
that chains it to this animal body ; but sure lam,
that whatsoever it is, it is but a weak one. Is there

128 w0 , farewell to Life.

any worldly accomodation, any created joy that
should in reason step between a soul and its
Cfdd ? Is this life sweet, because there are crea-
ture-comforts to be enjoyed? and will it hot be
a better life, when creature-comforts shall not
be needed? And are the pleasures of this body,
the comforts of this life, the flattering smiles,
the fawning embraces of the creature, siich a
mighty contentment to a soul, to a soul acquaint?
ed with the highest Good? Hast thou, O my
Soul, any such full and satisfying entertainment in
thy pilgrimage, as to make thee unwilling to go
home ? Wilt thou hide thyself with Saul among
the stuff, among the lumber of the world, when
thou art 'sought for to be crowned? Are the
empty sounds of popular applause, the breaking
bubbles of secular greatness, the shallow streams
of sensual pleasures, the smiling dalliance, . and
lisping eloquence of wives and children, the flying
shadows of creature-refreshments, the momen-
tary flourishes of worldly beauty and excellence,
are these meet for a soul? Are these the proper
object, or the main happiness of such a divine
thing, as an immortal soul ? Why are we not
rather weary of this body, that makes us so
weary of heavenly employment ? W hy do we not
rather long to part with that life that parts us
from our life ? and instead of the young apostle,
It is good to be here, cry out with the sweet sing-
ei\ Qh that one would give me the wings of a dove,
that I might fly aivay and be at rest.

I will now attempt to dissuade from two evils
concerning your body; viz. fear and fondness.

1, Take heed of fearing for the body. I speak

Fareii&tt to Lffi. 129

ifot so much of those first impressions which our
fancies E and animal spirits do make upon our minds,
(fbough lit we're lo be wished that the mind did
wot so much as once perceive or entertain these ;)
but of those acts of the will, whereby it doth re*
ceive^ allow, and cherish these impressions, until
the cockatrice egg be hatched into a viper. I
speak not against care and circumspection ; nor
against that kind -of suspicion whereby wise ancl
prudent persons are jealous of circumstances and
events, and so do watch to prevent, remove, or man-
age bodily evils, which is called jtear/thougtfeveii
in these there may be an extre me, a fear where n&

Jew? is;; Ps. liii. 5. which is there ascribed to the
l^ickedj and elsewhere threatened as a judgment,
tjie&. xxvi. 36. The sound ofa shaken leaf shall chase
them ; Deut. xxviii. 65. jT%e Lord shall give tkee ;
trembling heart, &c. Prov. xxir. 3. A prudent man

Jbreseeth the evil, and hideth himself; but there a*e
also many fo.ols who hide themselves though they
see no evil* But I need not speak of these l-rj
there is a Yast diflferenee between ca^| and leaK
By fear, I mean that trembling, n^lC t |uating, tor*
menting passion, that doth not suffer the heart to
be at rest; but doth, as it were, unhinge it, and
loosen the joints of the soul, whether ^it breaks
into expression or not; it clouds the understand-

. ing, tinsettles the will, disorders the affections,
coMounds the;memory, and is like an earthquake
in the soul, taking it off from its own basis, des-
joying the Consistency of it, and hurling ..aft the
i^iiitM intiS confusioli; this, whether it toreafc
out iht^ any unbecoming acts or not, which con*-
it doth, is itself an unlovely tamper for a

f30 A Farewelt to Lift.

wise man, much more for a godly. I might >spea!e
as a philosopher, and shew how unbecoming ai
man, and how destructive to him* this passion >i
so much, that whilst it doth predominate, it ate
most robs him of that which is his greatest glory^
even reason itself. But, to say no worse of itf it
is very opposite, if not contrary, to that noblej
grace of faith, whereby the steady soul rests and
lodges in the arms of God,; as in its centre. But*
to speak to the thing in haiid y .what an- unlovely
passion is this ? We would have the world to be-
lieve that we have laid up our happiness in God,
and that we are troubled because we are so far
from him ; and yet we are afraid lest that should
be taken out of the way that keeps us at a dis-
tance from him i we flatter ourselves that we are-
in haste for heaven, and yet we are greatly afraicbJ
lest our obstacles should be; taken out of the way;^
How can these things be reconciled'? Arei we ^
persuaded, that if this earthly house of our taber-L
nacle were- taken down, we have a building ; not
made with hands, eternal in- the heavens? If not*
why do we call ourselves christians? Butj I think^
I may take it for granted,, we are all persuaded*
of this ; and if so, why are we afraid that it should:
be taken down ? I am unwilling to speak what I?
think ; yet certainly the entire and ardent love-
which we either do bear, or ought to bear, to the
blessed God, and our union and communion witli
him, should east out this fear.. This is consonant
to scripture, 1 John iv. 18.. Twill not attempt tot
decide how, far sinful fear for the body mayJcarr
ry a godly soul ; the further the worse, I am sure;
but if any one will be so indulgent to his own

Farewell to 2e. 131

V*

sions, and so much an enemy to his own peace, as
to .encourage himself :to fear, (which is a strange
thing^)*from the example of Abraham denying
Ms wife^ or Peter denying his Lord, let him com-
pare nthe issue^ and then see whether he dare go
and do likewise : but if that will not hinder you
p6nder upon! these two considerations.
L (1.) I pray you seriously consider the matter
with yourselves, how far fear of sickness and
death may consist with that ardent thirst after
union and perfect communion with the blessed
God | with which we ought to be possessed.

(:2.) Consider seriously how far it can consist
with the sincerity of a Christian. God hath not
left us in the dark as to this matter. I will point
you to a text or two, which, methinks, should
strike cold all slavish, trembling professors, Prov.
xxviii. 1. Job xv. 20, 21. The wicked travaileth
with pain all his days, ,a dreadful sound in his ears,
They are the words of Eliphaz indeed, but they
do agree with the words of God himself, /s.xxxiii.
14. u zFke sinners in Z ion are afraid, feavfulness
hath -surprised the hypocrites. When I read over
these texts, I <cannot but pray, and cry, O my
soul, come .not thou into the number of the wick-
ed, and be not united unto the assembly of hyp-
ocrites!

:2 .Take heed of fondness of the body; of prid-
ing, andjpampering it.

(1.) Take heed you pride not yourselves in
any excellencies of the body. Doth this mortal
body keep us at a distance from our God ? do we
well then toJove that which keeps us from that-
which is most lively? Why do we stand fondly

to

ing upon that whiehakeeps us; frGm ; Jtfce
sed sight fijG-odt l ;yon ask rae v Di<| g^e
mafr iiate; his = wnl flesh? k will! as
id ever any wise man love his flesh lahtove Kini
that made it ? . 1 0id ever any godty SQU! iiove to
bod[y in opposition to; his God? Oh, but it:- jga
comely body ! And what is a beautifulc body fc.ut
a fair prison? A silver coud^ on a ; clog of gpld, do
aS'fealiy hinder the fight of a bird, and take
her liberty, as=a stone bound to her wings^
those' very excellencies which you* so much
niirey are so much the greater hiaderapces; II
we had learned the excellent lesson of enjoying
allMthings only in God, then- the severaL beauties
and- attractions of the body would be a help
wr devoiion>; they would carry us. up to an
miration and^ contemplation of that glorious
most excellent Being, from whom, the
municated : so we might, in some sense,
a/glassj an& behold; the beauty of God;. But,
alas ! these commonly -prove the greater snaKes^
many would have been more beautiful within^
had they been less beautiful without ;. more
chaste, if less comely ; many had been more
peaceable, and more at peace too, if ; they jiad
been less, able to quarrel and fight.

It was said of G alba, who was an ingenious
man^ but deformed j that his soul had an ill habi-
tation; sure I am, it might better have been, fp
said of beautifulvAbsalom, or Jezebelj whose bod-
ies became a snare to their souls. On the ptliejr
hand, they that want beauty in their bodies, wijl
perhaps labour to produce an excellency in the^b
minds far beyond it; as the philosopher advised to

A ^Fareivett to Jtift* 133

1 66k often into a glass, ut si deformis sis, corrigas
formositatemoruin,&ic.(th&t is, if you are deiprmed
in body, you may obviate u%by decency of man-
ners, &c.)

(2.) Take heed of pampering the body, of
treating it too gently or delicately. Deny it noth-
ing that may fit it for the service of God and your
own souls ; and allow it no more than that. Thy
pampering is, 1. Unseemly : What! make a dar-
ling of that which keeps us from our Lord ; con-
duct gently, and delicately, and tenderly towards
that which whilst wje carry about with us we
cannot be happy 12. Injurious : If you bring up
this servant delicately from a child, you shall
feave him become your son at length, yea, your
master. If you do, by your bodies, as the fond
king did by his son Adonijah, 1 Kings i. 6i never
displease it, never reprove it, never deny it, it will
do with you in time as he did, raise seditions in your
soul. Go oh, and please, and pamper your bodies,
and it will come to this at length, that you must de-
ny them nothing; you must give whatsoever an in-
satiable appetite will crave, go whither your sen-
ses will carry you, and speak whatsoever .wanton
fancy will suggest. Doth not the body itself set
us at a sufficient distance from God, but we must es-
trange ourselves more from him, by pleasing it, and
spend the time that should be for God, in decking,
trimming;, and adorning it 1 When you indulge this,
you feed a bird that will pick out your eyes; you
Nourish a traitor when you gratify this Adonijah.
In a w6rd, is it not enough that we do all carry

fire in bur bosoms, but we must also blow it up

- - - - '- - -

A Farewell to Lift.

into a flame ? $0$, mybrethren,do nptsd foolishly.
And now, I would exhort you, 7 < ; 5
1st. " To watch against the body." You have
heard how the senses, appetite, and fancy,-becpmW
a snare to the soul's lining unto, and conversing
with God. Now then; if you seriously -design
to commune with heaven; if you place ^your
happiness in the knowledge and enjoyment of
that: supreme and eternal Good,. it becomes you
to watch against all things that may- distract or
divert you from it, or make you tall short of the
glory of God. Men that live upon earthly der
signs, whose sole ambition it is to he great in the
woddjido not only use the most effectual means,
and take the most direct courses to accomplish
ithose designs, and attain those ends,:but do conr
tinually suspect, and diligently watch against \ all
the moths that would corrupt, the rust that wouljd;
consume, the thieves that would plunder their
treasures ; and, in a word, against all possible
4iinde ranees, ; frauds, and disappointments: so
should we suspect and watch against all enemies
and traitors to our souls, if we live here jupon
eternal designs, if it is our ambition to be great
in God alone. And the mere imminent the dan-;
ger is, the more should we, watch. Have you
not found .by experience, which of these three
have been most prejudicial to your communioni:
with God J? jf-nojt, you have not been so studious
to know the state, or to pursue the happiness,
your own souls as you might ; if so, then watjefe
against that most T of all, which you have found ,tg
.be ; most injurious. For t it oi'dinarily : cpmeSi-tQ
pass, either by the difference of constitutions,, or

'f^ ... J if -- - - - -- .- ~ '. ' -

Jt Farewell to Lift. 135

difference of temptations, or different ways of liv-
ing, or some other thing^ that God's children are
mSi^ 'ensnared by one of those than another-
Well; be^ure to watch and pray, and strive more
especially against the more dangerous enemies of
your souls;

^ 2%. " To live above the body f above bodily
enjoyments, ornaments, and excellencies. Though
these bodily enjoyments be ever so sweet, these
bodily ornaments ever so glorious^ yet is not your
happiness in these. Certainly they live to their
loss, who pride themselves upon the excellencies of
their own souls, whether natural or acquired ;
they deprive themselves of the infinite glory.,,
fitness, and sufficiency that is in the blessed -Gcd^
who take up their happiness in these : fauch more
d bthfej' pinch and im po ver ish t heir o wa souls w h
lie'updn boxlily ornaments or excellencies, in which*
man^f jnferior creatui^es do excel them ; the rose
ifibeauty^the sun in brightness, the lion in strength,
the stag in swiftness, &c. If a woman were as
lovely as the morning, fair as the moon* clear as
tH^sun ; if a man were full of personal grace and
majesty, terrible us an army with banners; jet
their happiness would not be found in these ac-
complishments. Nay, which is worse, these orna-
nients stand bet vveeir ;us and o-r -'happiness
When you begin therefore at any time fonclJy to
admire any of these bodily excellencies, then
think with yourselves, Oh, but all these do not
make my soul happy ! Nay, this beautiful out-
sidfe inust decay, and be deformed ; these fair and
flourishing meJni hers myst wither in the dust ; this
active, strong and graceful body, must be^ buried

136 4 Farewell to Lift

in Disgrace and Weakness, beibre I can 'attain- to
an entire and perfect happiness. ;This considera^
tiori will induce us to live above the body. ; ^ ^ 1-
* > 3dfy. "Be content to be disembodied for^a time.??
Is it true, that we can no otherwise be happy, no
otherwise be present withfGod, know him lamili-
arly, enjoy him perfectly and entirely ? Cannot
we get to himy except we go through the dust 1
Be it so then; be content to be disembodied r for
a time. Occidat, modo imperet, t [LtQt him slay,
only let him rule,] could the heathen say concern-
ing her son; much rather may a Christian say con-
cerning his Father, Let him slay me, if my 'soul
may but reign with him; which is by liis reigning
in it ; Let him kill, if he will but replenish me; fet
him draw me through the dust of the earth/ if he
will but draw me out of this dust of the wbrldjif
lie will but draw me nigh unto himself, and bring
rae into a full and inseparable conjunction with?m^
Lord! Methiriks I need not use many argumenfs
to persuade a soul that is feelingly overpbwbre'd!
mastered, ravished with the infinite beauty, good-
ness, glory, and fulness of his God, to be willing
to "quit a dusty tabernacle for a time, whereiii : it
\& almost swallowed up; to depart, and to be en-
tirely swallowed up, in him. Nay, supposed a
Christian in the lowest form, who hath but clibs-
eii God for his highest good and only hapipiih^ssj
as every sincere christiaia hath, surely^ he shbttld
have learned this lesson, to comply with ^ that j in^
finitely perfect will, that governs both him an c d
the whole \vorld. A ^godly soul will subdue :his
self-will, and a sineereiaint will certaihly possess
the habit of self-resignation Therefore I will

A Farewell to Bi/e. 13!7

more concerning this,,but proceed to say,
, # Long after a disembodied state." I>e-
sire to depart, and to be with the Lord ; groan
witfein ^yourselves to hay e mortality swallowed
up e| Jiife, jn which temper you find the holy
aposjjfe, :i. To be content to die,isa good temper!
a temper scarcely to be found, I think, in any
wicked man; not from a right principle, I am
sure; but. methinks, it is no very great thing, ip
comparison of what we should labour to attain to. :
Pursue the thought, what a strange, uncoutji

hrase it is to say,. Such a man is content to be
jippy ! Men are not said to be content to be rich,
but covetous ; not willing to be honoured, but am-
|>itious; and why should ye only be content to be
w'itk God? I am pursuaded there is no shew nor
semblance of satisfactory bliss and happiness for
a soul, a noble immortal nature, but only in the

,t;'..'.' !.--.- *- : - '- ' ". ,: -' -' . - - - . -' * , /.""'"-'

supreme, essential, perfect, absolute Good, the
Wessed and eternal -God : and should . not this no-
^le active being be urged on Avith vehement long^
ings, after its proper and .full jhappiness, as well
as this earthly sluggish body, which it carried,
\vith restless . desire after health, safety, and .lib-
erty ? Why should a soul only be content t6 bp
Uappy, when all other things in the worldjdo so ar-
dently court, and vehemently pursue their ^respec-
tive ends .and several perfections ? Certainly, if
the.blessed and glorious Gqd should display him-
selilin ;all liis beauty, and open all his infinite treas-
PP -9? f^9^ess, and^sweetness, and iulness^with-
in^^ jvie w pi^a soul, it could not but be ravished
wi|fe the object, earnestly ^ press into his presence,

-and, with a holy impatience, throw itself into

-- - -= - -

^Farewell to

arnis; there would be no need of setting bounds
tcjihe mount, to keep it from breaking through];
unto the Lord. What is said of the queen of the'
South, when she had heard the wisdom, arid^seer
the glory of Solomon. 2 Chron. ix. 4. Would 'be^
more true of a Christian; there would be ho more
spirit left in him. Some have the re fore 'observ-
ed the wisdom of God, in engaging the soul in sd
near an union with the body, that it might care
for it, and riot quit it : yea, the heathen observed

the wisdom of God, in concealing; the happy state

p ' i 11 -

of a separated soul, that so men might be content

to live out their time, Ifictiirnsque Dii celant, ut
vivere durcnt, fcdix esse mori, [The gods conceal
from the living that it would be a happiness to
die, that they may be willing still to live;] ' But^
alas ! we see but as through a glass, darkly, aiicb
our affections towards God are proportionable to
our apprehensions of him ; these are dark;, and
therefore those are dull. And oh ! would to
God they were but indeed proportionable ! for
then we should love him only, if not earnestly;';
and <lesi re him entirely, if not sufficiently. Gon 1 -
sidei 1 what I have hinted concerning the happi-
ness of the soul in the enjoyment df God, and what
I have more fully demonstrated concerning the
bo4y*s hindering it, and keeping it at a distaheie^
and then argue, is happiness the main ehd^ of
every being? Must not this soul, then, being of
a noble and immortal nature, look out for somfe
high and noble happiness suitable to its excellent
self ? can that be any where found but in the^ en-
joyment of the highest and uncreated Good? and
can this never be attained whilst we are in this

A Farewell to Life, 139

aniraal state? Oh! why then do we not look out
after = so much enjoyment of this blessed Gocl as
we {are now capable of, and long after a departure '_
hence, that We may erijoy him freely and iofly^and ;
be eternally happy in him ? Oh! be not only
content;, but even eager;

But what! shall the soul break the cage, that
she may tak her flight ? God forbid I how caft
he pretend to be a lover : 6f God, who is not form-
ed into his will, subject to his devotion, content
to abide in the station that he hathl allotted hiin?

But if we may not break it to escape, y e t me ?V
thinks, it may be safe enough, with submission, to
\vish it were broken; if we may not with Saul,
dissolve ourselves, yet, with Paul, we may desire
to ; be dissolved. The perfection that most chris*
tians, attain, is but to desire to live, andl>e con-
tented to die. Oh! consider what I have said iil
this matter, and invert the order of those words
ifltyour hearts, Be contented to live ; desire to die.
-, But what! would you have us pray for death?
Answer: I speak not of praying formally either
for one or other. W hat the apostle says of the
greatest of sins, 1 John y. 16. I am ready to say
of this state of freedom from all sin, / do not say
thai ye should pray for it. You will tell me, that
David and Hezekiah prayed for life; and I can
tell you that Elijah prayed for death, I Kings
six.. 4. he was indeed a man, subject to passions,
James v. 17. but I believe was enslaved to none
of'lhem. But I will not intangle myself in any
ebntroversy : Methinks the sad consideration laid
before your eyes, Whilst we are in the body,
We are absent from the Lord, should wring out

140 4i Fmewett to

- ' '" "" -'

^Q wrenched man Jbtattami $-c. or
bedt$soh)ed; or; if not words, yet at leas t^a, groan;
after ipittiFtality^ with ^pur ; apostle he^re,-
groan within ourselves that mortality may.be
Jowednp oj life* . ... '-.;..,;;=< .;.- ';-.;.. ;,,,. a'-f'

But can a soul -possibly long for, the
tion^pf the body ? Philosophy indeed -
that; it cannot. Be it so; yet I am sure
teaches, that a soul may long after the
tion of the body, the redemption of it from
kind of animal, cor i-uptible, ensnaring icondi tion ,.in
which it now is, JRom..yiii. 23i We groan within,
ourselves, waiting for the redemption of our bgdy?-
If we cannot wish to be unclothed, yet we may
ionff to be clothed upon. (vers. 4. of this chapter.)'

^^J " . " J ' X- - ;',.". -' I--"' ' ^i " '__ ."- . ',-/- - J * Sr "*

at least, methinks, the heathen should not outdo
us, who could say, JHon wo/o, s.ed memorjnum esse'
nihil cwro, [I am .unwilling to die, but I do -not ref
rgard being dead.] ;rw

But, wwl all cry, Oh ! if we were sure of an inter-:
eftt in i (Christ, of pardon of sin, of truth, Qfgr t ac,e,
of eternal life, then we could freely lea^e ali. - r

jlns. 1. That is you would live to be mprev
holy before you die ; you are not yet holy enough, f
no, nor ever will be till you die. If you Ipn^ af-
ter holiness, long to be with ^God, for that is a
state of perfect holiness. To ^desire to live, upon
pretence of being more holy, is a mer.e -fallacy, a \
^contradiction. But, it may be, this is not the
meaning of the objection: therefore, , ^

^^ - ^j v :- ' ' - - '.'..--'--'" "*-.'-'- ' * *

'2. Though we do not possess what we wisjh^ ;
yet that is not an excuse for not doing what we,
should do. It is our duty to rejoice in the i LortJ,
JRhil. iv> 4. but our not having the assurance of

- . - - . .- O '' " ' - : . I'' ' ' --.'- 'i'-i

JJL farewell to Lift. 14 1

favour doth not exempt us frony the duty ;
though if we have assurance, we might indeed
rejoice^ the more. But, to destroy this plea at

oneey

3. Our earnest longings after a full and perfect
enjoyment of God, and our breathings after an im-
mortal state, do not depend upon our assurance,
buty indeed, assurance rather depends upon that-
I suspect we are commonly mistaken in the na-
ture of assurance ; and, it may be, we are in a
wrong manner curious about the signs of Christ's
appearing in our souls, for certainly a well^rouBii-
ed assurance of the love of God doth most $isr-
cover and unfold itself in the growth of true god-
liness in the soul. Now, the love of God, andl an
earnest desire to be like unto him, and to be with
him^ is the better half of all religion, JUatt. xxiL
37, 38; so that it rather seems, that assurance
springs up from this frame of soul, than that this
arises 6ut of assurance. If assurance be the
tilting that you desire, get your souls joined to G odt
in an union of affections, will, and ends, and then
labour and long to be closer to him, more like
him* perfectly holy and happy in him, and Ipe as-
sured that Christ is in you of a truth; for these
mighty worlds which he hath wrought,, these di-
vine breathings, these holjr pantings after himy do
bear 'witness of him.

r 4. - Whether ever you obtain that certain
knowledge, that powerful sense of your state,
which you call assurance, yet know that it is your
dfcty itolong: after immortality. We are wont to
call assurance the privilege of some fe w ; but the
Scripture makes this temper, of which I am speak-

142 "JH Farewell to Life.

/

ing, the duty of all believers; which T do the
rather name, because I find that few professors
are of this temper, and indeed but few thatnare*
witling to believe that they ought to be. Our Sav
iour calls all believers to as much, in effect, ast I
do. Luke xxi. 28. Look up, and lift ftp yowt
heads, for the day of your redemption drawcthnigh:
whereby is not meant a bare posture and specu-
latioir, but joy, and longing are required by that
pferase, say the Dutch annotators. See also J&e.
xxii. 17. Consider further, (what, methinks^
should strike terror to the hearts of cold-hearted;
professors,) that this very temper is made one of
the greatest; characteristics of true and sincere^
saints : I: do 4 not know of any one oftener named!
See Rom. viii. 23. We groan within ourselves^
waiting for the redemption of our body. ^- ^TimT
iv* 8; the Lord shall give the crown to them thati
l<we Ms appearing.- Tit. ii. 13. We should live-
godly in this present world, looking for that bles- 1
hope, ana the glorious appearing of the great
and our Saviour Jesus Christ. -2 Pet. iii;ll
What manner of persons ought we to be' in dU:
holy conversation and godliness, looking for
ktistiiig unto the coming of the day of God
Ju3e yisrse. 21. Keep yourselves in 'the love
God. looking for the mercy of our Lord Jesu&

- - ^J V ^/ ^/ .

Christ unto eternal life. Do all these plain and-
pathetic scriptures stand lor cyphers ia your esti-
mation ^Doubtless -they should not. ^Butnottoihi
sist upon the proof of it as a duty, it matters
whether there be an express command fori
not : this, of which' I am speaking, is not so
duty of godiy persons, as the very

A Fawvtfl to 'Life. 143

iwre, : genius and spirit indeed of godliness itself;
A -godly soul, that is truly touched with <divine
Goodness^ influenced by it, and impressed with it,
asithe ;heedle is with the loadstone, must needs
-sjtrive powerfully, within itself, to be in conjun<>
tion with it: a holy soul, that, after all its weari-
some defeats, and shameful disappointments in
search of worldly good, finds itself perfectly
matched with this infinite, .full, and perfect eb-
jeet, must certainly and necessarily be jcarriedj
without any other motive, with fervent longings
;after union to it, and communion with it. The
spouse might say concerning Christ, as he con-
cerning her, .Song. vi. 12. Or ever I was aware*
my f $oul'made me like the chariots of Jlmminadib:
and? every godly soul may, in some degree, say
with that spouse, Cant* T. 4. 5. .My beloved put
lin^Ms hand by the hole of, the door, and my bowels
were- moved for him: I rose up, &c. Tell me,
friends, how can divine grace, that well of living
.water, in the soul, fail of springing up into eternal
life $ John iv. 14. I doubt not to affirm, that what is
of God in the soul must needs carry the soul af-
t4r\God; as it belongs to heaven, so it will be
pressingitowards heaven. That which is of a di-
vine origin, must needs have a divine tendency ;
that which is of divine extraction,will have in it a di-
^ine attraction, and pursue a divine perfection, Co/,
iiiv 4. That divine life and spirit that runs through
godly souls, doth awaken and exalt, in some mea-
sure j all their powers into an active and cheerful
sympathy with that absolute Good that renders
them completely blessed. Holiness, and purity
f jheart will be attracting God taore and more

144 A- Farewell, to Life.

to itself ; and the more pure our souls are, and
the more separate from earthly things^ the more
earnestly will they endeavour to attain the near-
est possible union with God: and so, by conse-
quence, they must, in some sense, desire the re-
moval of that animal life, and dark body that
stands in their way; for they know that that
which now letteth, will let, (such is the unchange-
able nature of it,) till it be laid in the dust, till it
be taken out of the way. The thirsty king cried
for water of the well of Bethlehem, and his cham-
pions broke through the host of the Philistines
and brought it, 2 Sam. xxiii. 15. and will ye not
allow the thirsty soul, if not to break through to
bring it, yet at least to break out into an Oh!that
one would give me to drink of the living water of
the fountain of grace, and peace, and love ? Will
ye allowr hunger to break down stone walls: Mid
will ye neither allow the hungry soul to break
down these mud walls, nor to wish within itself
that they were broken down? In a word, then,
give me leave earnestly to press you to seek the
.perfect fruition ; of, and eternal converse with
God; and, to change the apostle's word, Heb.
xii. 1. Seeing we are compassed about with So
great a divine light, and glory, and brightness, let
us be willing and desirous to lay aside this weight
of flesh, and this body, that so easily resists us,
With sins and snares, and run with eagerness tp
the object that is set before us. Amen, Amen,

THE 4^0PJCAL LIFE.

. xxii. 30.

' '. .' . - ',:,.. .-'..

as the rfngejs tifGod in Heaven.

THE doctrine of our l.ord Jesus Christ, and the
.great .things of. tfye Gbrjsitiap Religion i ii^ere ac-
^bunted .strange thin^by all the world,
th^j:were first published and preached;
jwejre-by t ijbne less entertained, pr rAther,
opposed, th^n by, the wisest of iqqien living in i that
^age, ^fe.;' ^ Sc?rit)es, Pharisees, Sadducees | (ivhb
Jwere tHe ;&ismutfrs t cfthtis worlif, as the ;apostie*s
js, 1 ^Cor. i. 20^) a thing worthy 91 obser-
not pnt to,us in our d^y,;]but ey r en to 6tir

himself -in the day& pf his
w|i<o attrXbutes .the cause of it,t6'HeaY

the infinite wisdom of God injt,
^mbikst other formal disputations that
es^ln^ld ^ith our ^Saviour, that ifi this
, is Very remarkable ; where they dispute
the yesurrectioii of the dead, hy an argu-
ment qb 'a6swr^o,{By an argument that reduces an
assertion td albsurdity.] ver^ 25. grouhc^eid upon
an instance of ,a wonaan that had been married to
seven husbands .successively. Now, say they, if
there be a resurrection, whose wife shall she
be then ? Our Saviour answers by destroying the

146 The tflngelical Life.

f round of their argument, and shewing that they
isputed upon a false supposition; for^ saith- he,
In the resurrection there shall be no marrying $ ^but
men shall be as the angels of God. In which words
the following doctrine is plainly laid down ;

"That the glorified saints shall be as'the an-
gels of God in heaven. The other evangelists as-
sert the same truth, see Mark xii. 25. Luke xx.
36. In the explication of which point I will shew,
I. Negatively, wherein the saints shall not he
like the angels. II. Affirmatively, wherein they
shall be like unto them, or, as St. Luke expresses
it, equal to them.

L Negatively. 1. " The glorified saints shall
not be like the angels in essence." The angeli-
cal essence, and the rational soul are, and shall
be different. Souls shall re main, shall keep their
own essence : the essence shall not be changed ;
souls shall not be changed into angelical essences.
,'2.' ' u They shall not be wholly spirits without
bodies, 9 ' as the angels. The spirits of just ; msn
now made perfect, are more like to the angels in
this sense than they shall be after the resurrect
tion; for now they are spirits without bodies, but
the saints shall have bodies, (not such as no w* so
corruptible, so frail, not in any thing id<yfectiv4
,noi needing ordinary supplies ; but incorriiptihje^
|*jorjous Txxlies, in some sense, spiritual bodies *
which are described % ^ three characters^ 1 "CoH
xv. 42^ 43. incofruptible^ (somewhat more than hn-
Baortal,) glorious, powerful.--Neither doth th%&
having bodies in the least abate their perfetttdn
or.glory^ nor render them inferior to the angels^
for even the glorious Redeemer of the world who

The jfogeUcal Lift. 147

is superior to the angels, hath a body ; and he
shall change the vile bodies of the saints, and
make them like unto his glorious body, Phil. in. ,
;;* 3. ." Neither have we any ground to believe
that the saints shall be altogether equal to the an-
gels in dignity and glory :" but rather, as man was
at.first made a little lower than the angels, so he
shall never come to be exalted altogether so high
as they; for it seems, that the natural capacity
of an angel is greater than that of a man,, and so
shall continue to be, for they are a distinct kind of
creatures. As a beast cannot become so wise
and intelligent as a man, for then he would cease
to be a beast ; so neither can a man become so
large and capable as an angel, for then he would
ceasertojbe a man.

rj-IlL Affirmatively. The glorified saints shall
jte li]k, the angels of God! in heaven, Is/, In their
qualities ; that is,

yc l * In being pure and holy." Whether they
shall be equal to them in positive holiness or not,
I^feno^r not; whether, they shall understand, and
know, and love God, in all degrees, as much as
the angels; it seems .rather that they shall not,
because, as I said before, their capacity shall not
be so large. But if in this they ben ot altogether
e<|ual to the angels, yet it implies no imperfec-
tion ; for thejr shall be positively holy, as far as
tlieir nature is capable, and so shall be perfect in
their, kind, He6. xii. 23. The spirits of just mm
perfect: they shall in this be like unto the
* not equal to them, yea, like unto God
b } Be ye holy, as I am holy 9 l^et.^
" Matt. v 48. But as to negative holiness^

14& The jfagelical Life.

the saints shall be <,even> equal? to the angels of
Ccod in heaven^ i; e. they shall have no more sin,
no'inbr corruption than theyJiave* they shall;
be as perfectly freed fromvalHrnquities^imperfBC-
tibns^ and infirmities, as the- ahgelss- Wndt caii?
be" cleaner, than that which Hath no ? uncleanness
at all jn it ? But, so cle&* shall; aH the saints be^
Jfeiv xxi. 27. -No unclean thit^shtall entemntoheavf
cfc \Fhe^ shall ^be without any kind of spot or
blemish, Eph. vu27. wfeieh is a, perfect negative
felmess; more ' cannot be said of the angels in
this respect; As branches of this :

2 w 'As the holy angels do reverence the di-
vine Majesty, /$; vi. 2, 3i They cover their fates
wtik ihew wingSi crying^ Holy, holy, holy, is tfac>
pf- hosts ; so shall the glorified saints alscn
im.* You may see what:sweetharmo- ; ;
al^e, consenting together ta give the\
glory of all to Gb4, Rev. vh. 9^-11, 12. The?
saints stbod and cried, Salvation to our God who
sittetkuppn the throne? and to the Lamb ; the on*,
gdls stood round about, saying* ^men, A<tnm. ; M

3v In their readiness to do the will of {jrodp
ilnd execute his commands;" therefore the an*
gels are described as having wings, Is. vl 2. With
ttoaih they did fly. How God shall please to em*;
ploy angels or saints 1 in the world to come, is not
tor us to inquire ; but they Shall be alike readyr
t0 da His Will, and serve his pleasure, whateyerj
it shall be. Eveii whilst thejSaints are imperfect
011 earth, they can cry, Here am I 9 send me^Js^tviU
fi. ;how much^niore ready sball they be then, whew
all ^heir fetters are krtdcked off ! ,v- v v^ *$

f

The Angelical Life. 149

4. They shall be as the angels, "in their cheer-
ful and unwearied execution of the will of GocL"
So the angels are, and so shall the saints be. The
spirit shall be then more willing, and the flesh
snail be ho more weak, as it is now ; for when it
is raised again, it shall DC in power, 1 Cpr. xv. 43.
More things of this nature might be added, but f l
pass lightly over them ; because, although they
be true, yet they are not principally aimed at : in
this text : therefore I come to toe second thing,
w herein the glorified saints shall be like unto the
angels; and this is,

In their way of living. They shall be like the
angels, i.e. saith one truly, living like the angels.
How is that ? our Saviour tells us, neither mar-
rying, nor being given in marriage ; it is added
presently in Jjuke xx. 36. For neither can they
ait anymore. If there be no'dying, there will be
no heed of propagation ; if no need of propagation,
then why should they marry ? The angels are
single, and know no other conjunction but with God
in a spiritual manner; neither shall the saints.
But what great benefit is it to be like the angel?
in this respect ? What perfection is it ? Many
saints, yea, and sinners too upon earth, are in that
respect like the angels; even the devils are thus.
Therefore, you must know that our Saviour un-
der this phrase of not marry mg r &c. doth com-

upohf and delighting in the creature, I have not giv-
en upon usury, saith the prophet, yet the people curst
me, Jer. xv. 10. . c. I have had no dealing in the
13* 5

The Angetitial Ufa

world, flo negotiation. By one Ifcind he under--
stands tlie whole, Ezek. xxv* 4i* Where^ by eating
their fruits, and drinking their milk, is understood
the possessing of all that was theirs ; and in many
other places the Spirit of God uses this figura-
tive way of speaking. f i
The ahjels of God neither marry, nor are g&*
en in marriage, ;fe. they live not upon any crea-
ted comfort, but live entirely upon God^ converse
with' him, .are everlastingly beholding nis: glory,
and delighting themselves in ' him.----Thus shall
the glorified saints live for ever; their bodies
shall hot need nor use created supplies, food,
physic, raiment, fyc. of which things, in this animal
state they stand in need, Matt. vi. 32. But that
is not all, for their souls shall not any longer de-
sire, nor be importunate for -any created thimg;;
but as the angels, snail be possessed of God, filled
with the fulness of God; all their powers and
faculties shall be perfectly refined and spiritualiz-
ed, abstracted from all created things, eternally
rejoicmg and delighting themselves in the con-
templatioh and participation of i^he supreme and
infinite &0&&T foir during this earthly and imperi-
feet state, not only the bodies of good men ieed
upon, and are, sustained by the creatures, in com-
mon with other men ; but even their souls do
taste tda much of worldly contentments, and
drink too deeply of earthly pleasures and; citea*
ture-comforts : even the most refined souls upon,
eartfe, though they do not properly feed^poitany
ihih^ below God, yet do oft dip the en& of their
r.od in this honey that lies upon the
Jonathan,) ddcastan unchaste eye

The Jfagttiwl Life.

earthly *joy naent% and cte%ht in themja % ; w,ay
ta gross and ansgfeitual, JiaviB^ a^ti^it^d ti^ift
foom God, and losing them;; with , a; distinct >\$v.
But iu the TesuFreCtipn^^ shall pot be so,; .for the
koly SOTils.sWl he perfect))? conformed to the
holy God, shall feed upon him singly,, live upon
Mm .eatirelyi be, absolved in him wholly, and be
satisfied with him solely and everlastingly, and so
shall they be equal to the angels. The creature
dees not ?fjll any truly sanctified soul upon earth,
yet it hafeb some place there ; but then it shall b^
perfectly cast out, and the soul sha^l be filled witlt
all the , Illness of God. The creature now hath
much place in some godly souls, and something in
all of tkem; but then it sball be nothing at all to
tfeem, or in them, but God shall be all in all; all
twangs cin.all of them; as the way of the saints
lining, and their glorified state is described, 1 Cor.
xv. 28. That Clod may be all in aU. They shall
inherit all things; but how is that 9 see the ex-
plication of it in the following vtQfds i{ Hethatover-
cometh shall inherit ail things, and I will he his
God, ,Hev, xxi, 7. God will be their God; God
shall be. unto them instead of all things. In that
sabate there shall be no need of sun or moon, JRc??.
Jtxi. 23. by which excellent and useful objects
the whole creation seems to be intended ;, for
tjbey that shall live above the B.UB and moon,
shall cjertaittly live above all things that are
]but how ? Why, it fcJ lows, %c g/o
eidighUn them, and the Lamb shall
light : m Rev, xxii. 5. Jln& there shall fa r n&
ik&e,<and they need no candle, qeithtr tight of
the Lovd-giveth them light. ^Jl

152 The Angelical Life.

happiness is derived to them from God, and
therefore there shall be no night, no want of any
creature-comfort to them ; neither shall ;they de*
sire any thing more of created objects, whether
small or great, whether candle or sun. For ex-
plication of this their blessed life, let me allude to
that expression of our Saviour, Luke xii. 24.
The fowls of heaven neither sow nor reap, yet God
feedeththem; so the saints in heaven neither want
nor desire any created good, for they feed upon
God the supreme and infinite 'Good: and again,
flcr. 27; The lilies neither toil nor spin> andfyej
Solomon in all his glory was not arrayed like one of
these. These blessed souls have no respect at all
to things terrestrial and created, yet these ter-
restrial things are so filled and adorned with the
glory of the infinite Majesty, that Solomon in all
his glory was unattractive, and had no glory in
comparison with them. In a word, the state of

the glorified saints and angels is depicted by our

c j.u u j ^

oaviour in the same manner, by one v and the same

description, and that is, the seeing of God; the
life or angels is called a continual beholding of
the face of God, Matt, xviii. 10. and the state of
the saints' glory and happiness is also; a seeing of
God, JWatt. v* 8. Heb. xii. 14. Rev. xxii. 4. They
shall see his face, and his name shall be in their
foreheads. Now, this phrase, the seeing of God,
app eth both to the saints and angels; it doth
place their happiness in God alone, excluding thef
creature ; and it doth import the fulness and
clearness, and certainty of their bliss. :;

Thus I have shewed, in what sense, though I
am not able to shew in what degree, the glorified

Thi dhgelnal Life..

saints -stall be like the angels *>f (irod in heaven:
their wa^ of living, rib* u^pn the blessed Cro
shall be the? eame with that of the holy

the discovery of the future state and*
blessedness of th6 saints,! am filled with indigna-
tion,; thast many conduct as they doi :

I. I? w^oiild! therefore brii^ ar neproof agjainst
the unworthy conceptions that manjf christiana
hti^e of hea-vpn.! Christi^is do Icall- tht&mi!> oay,!
herein they are rather- like Mahometans, wnd
place -rheaven in^ the /full ^and lasting enjoyment; ofi'
all creature-comforts, nay, indeed o sinful and'
abominable- pleasures, as one may read in their
4feleQra* It > naay be, tha!t few Christians are :al^
together so sensual ; but, sure I an), the fatr great-
er part of Christians, so ealjed, are very gco&saiid
carnal, at leasty yery low ia theiit cojaeeptiQias o^
the state? of feitwre happiness, Heameia is a wordi
as little Understood as holiness; auii that> I am;:
is; tlie ^reatfeat iy&tery in the world. > : It:
bfej tedious t> redUn| tl^. palpifeieiite Yarjr?
appi%heiasions of naeifc iia this matter^ aiid ir
deed impossible td kiiow ,themv Irhe- convrooii;
sdrtfof i people uhderstandife^ heaven either noth-
ing but a;. glorious name i; oiv.atbest but
frbin ^^ bodil^p ^torment : as
a thrift brat that dieadM

154 The Angelical Life.

ing of heaven but the comfortable w^ord rest or
safety. Others, it may be, think there is) some*
tiling positive in heaven, and they dream of ia
honourable, easy, pleasant life, free from such
kind of toils, labours, pains, persecutions, reproach-
es, penuries, which men are subject to in this life ;
this is a true notion, but much below the nature
of that happy state. Others are yet more highly,

' . 1 m- & * ' . --, - ^ ^y Q[

affected with the words glory and glorious, and
seem to be much ravished with them, but are like
men in a maze or astonishment, who admire some-
thing that they understand not, and are altogether
confounded in their own apprehensions of it! as
if a man should be mightily pleased with such a
fine name as Arabia the Happy, and by a blind
fervour of mind should desire to go and visit it-
Others rise yet higher in their apprehensions; of
heaven, and look upon it as a holy state ; but
that holiness is negative, -viz. a perfect freedom
from sin, and .all temptations to it ; and indeed:
this is a precious consideration, and one wherein
many a weary soul finds much rest : but yet- this
amounts not to the life of angels ; it is a lower
consideration of heaven than what our Saviour
here presents us with. "Pie state of the glorified
saints shall not only be a state of freedom from
temporal pains, or eternal pains, or a freedom
from spiritual pains and imperfections, but a state
of perfect, positive holiness, pure light, ardent
love, spiritual liberty, holy delights jr^whenOalb
created good shall perfectly vanish, allvcreatedl
love shall be swallowed up; the soul shall become
of a most God-like disposition, shining forth in
the glory that he shall put upon it, glorying in

The JingeKcal Life. 155

nothing but the blessed God, Father, Soli, and
Holy Ghost, in his divine image and perfections,
and absorbed entirely in his infinite fulness to all
eternity : which hath made me oft-times disrelish
and indeed disdain the poor, low descriptions of
the kingdom of heaven, which I have found in
books and sermons, as being too tasteless and
gross. For- they describe heaven principally as a
place, and give it such circumstances of beauty,
firmness, security, light, and splendor,; pleasant
society^ good neighbourhood, as they think will
most commend an earthly habitation. True in-
deed, the Holy Ghost in scripture is pleased to
condescend so far to our; weak capacities, as to
describe that glorious state to us by such things
as we do best understand, and are apt to be most
pleased with, and which do most gratify our senses
m this world ; as a kingdom, paradise, a glorious
ehyy a crown, an inheritance, efc. but yet it is not
the will of God that his enlightened people should
rest in such low notions of eternal life ; for in oth-
er 'places God speaks of the state of glory accord-
ingvto :the nature and excellency of it, and not ac-
cording to the weakness of our understanding, and
describes it at another rate, calling it the life of
angels, as here ; the beholding of God, Matt. v.
&va^coniing unto the measure of the stature of
the folness of Christ, Eph. iv. 13. God's being all
things in ^ us,' 1 Cor. xv. 21. it is called a knowing
of God, and of his Son Jesus Christ, JoAwjtviu 3.
In a wordy which is as high as can be spoken, high-
er ^indeed than can be perfectly understood, it is
called a being like unto God, 1. John iii. 21 .

"But this i use /is ^BGt soinuclh
for refir odf, 'as itf is lor information;

1 - * - ' i ';

2.- l Mere 4S ; iriatter 6f i repi*o6Ff jea^-and pf-just
'indignation, -against the 'gross, L low, seiisiia^ earf h-
fy <Kfe of i pr0iessors, who yet f hope to ] be'the ehjl-
dren sof the Tesurrection, and to be as ;the anjgels
df f G<sd in%feavett "What ! *hppe ttj^be like ^thein
then, arid ^et 'altogether Unlike ; them nowl H
speak tiot ih'a'passibrkv'but put of -a just indigna-
tion that 'I- have conceived against myself, and
against the, generality even of saints tfiemselves.
*I am -hot 'going 'to ^speak of e6vetcjtisri^ss;coin-
morily*o ealled; there is ^i sin much like to' it,
^w hich ;i9*i6t ^ irideed a Single sin^feut an evil and un-
'seemiy J termpHer, which is, earthly^ mmdedness, or
minding iif earthly things ; or, 'because I would
not be -misunderstood ; a living upon the .crea-
'ture, or amoving of the creature with-a distinct
love. Oh ! the - ] insensible secrecy, ;and insupej-
ible power of thisHGreature-love ! ;I annpt *iif-
ficiently^ ^exclaim against it Why * do we perifl
noble affections upon ^such low and empty notli-
.ings ? Are we called wit h such avhi<*ti
think you, that our- conversation shPultPbe
Is the v: fulness of the fountain your's,, aii

yet delight to sit-down and bathe 4 yourselves l jn
the shallow streams? " Is your l^hidowith^t
in God? Wliy then -do you conver.se its Jf
life were bound up in -the -ere attire^? 'Hav
4aid up your treasure in the blessed Gdd^?

are your hearts then so far from it ? Is your

happiness in heaven? why then is not your coh-
, versation there too? Do ye count it your bliss to

see God? What then mean those fond and wanton

The, Angelical Life. 157

glances that ye cast upon created comforts, and
that unchaste love which you bestow on things
below? I mean not only the bleatings of the
sheep and the lowings of the oxenj I speak not of
the grosser sort of earthly-mindedness, sensuali-
ty, or cove tousness, but of that more refined and
hidden creature-love, a loving of friends, relations,
health, liberty, life, and that not in God; but
with a love distinct from that love wherewith we
love God. To love, all these in God, and for his
sake, and as flowing from him, and partaking of
him, and with the same love wherewith we love
God himself, is allowed us; but to love them
with a particular love, as things distinct from God,
to delight in them merely as creatures and to fol-
low them as if some good, or happiness, or pleas-
ure, were to be found in them, distinct from what
is in God, is afbranch of spiritual adultery, I had
almost said idolatry. To taste a sweetness in
the creature, and to see a beauty and goodness in
it, is our duty ; but then it must be the sweet-
ness of God, in it, and the goodness of God, which
we ought alone to taste and see in it. As Wf say,
Uxor splendet radiis mariti, " the wife shines with
the rays of her husband;" so more truly every
creature shines, but by a borrowed light, and com-
mends unto us the goodness, and sweetness, and
fulness of the blessed Creator. You have heard
that the glorified souls shall live upon God alone,
entirely, wholly, eternally ; and should not the
less glorious souls, I mean gracious souls, do so
top, in some degree ? Yea, even we who are upon
earth, and do yet use created things, should be-*
hpld all the scattered beams of goodness, sweet-
14

158 The Angelical Life,

ness, perfection, that are in these creatures, all
united and gathered up in God, and so. feeding
upon them only ,in God, and upon God in all of
inem. It is the character of wicked and ungod-
ly men, that they set up and drive a trade for
5themselves ; live in a way distinct from God, as
though they had no dependance upon him ; they
love the world with a predominant love; they
.enjoy creature-comforts in a gross, unspiritual
manner; they dwell upon the dark side of their
mercies ; they treasure up riches', not only in their
chests, but in their hearts: they feed upon the
creatures, not only with their bodies, but their
very souls do feed upon them; and thus, in a
word, they live without God in the world*. All
this is not wonderful ; for that which is of the
earth must needs be earthly, John iii. 3J. but is
it not a monstrous thing that a heavenly soul
should feed upon earthly trash ? I speak without
any hyperbole.; the famous king of Babylon, for-
saking the society of men, and herding with the
beasts of the earth, and eating grass with the ox-
en, was .not so absurd a thing, nor half so .mon-
stroSi or unseemly, as the children of the most
high God forsaking the true bread of souls, and
feeding upon the low fare of carnal men, even
created sweetness, worldly goods; nay, a glorious
star falling from its own sphere, and choaking it-
self in the dust, would not be such an eminent
piece of baseness ; for what is said of the true
God in one sense, John iii. 31. is true of the truly
godly in this sense, what cometh from heaven is
above a.U,.i. e. above all things that are below God
himself,

3. Shall this life of angels be also the life of
saints? This may then serve as a powerful con-

The Angelical Life.

sideration to mortify in us the love of this animaf
life, to make us weary of this low kind of living,,
and quicken us to long after so blessed a change.
Well might the apostle say, that to die was gain,
Fhil. i. 21. for is it not gain, to exchange an ani-
mal for an angelical life ? a life which is, in some
sense, common to the very beasts with us, for that
which in some sense may be called the life of
God ? For, as the blessed and holy God lives up*
on his own infinite and self-sufficient fulness, with-
out being beholden to any thing without himself,
so shall the saints live upon him, and upon the
self-same infinite fulness, and shall not n.eed any
creature-contributions. The apostle indeed saith,
that the last enemy to be destroyed is death, 1 Cor.
xv. 26. which is true of enemies without us ; and
it is true with respect to Christ, who shall make
a general resurrection from the dead ; for that is
the proper meaning of it ; but it is truo also, that
the last enemy to be overcome within us, is the
love of life; therefore it is said, that a man will
part with any thing to keep his life, Job ii. 4. and
we do generally excuse the matter, and cry, Oh \
life is sweet, life is precious. It must be confessed,
and it may be granted ; I believe that there is an
inclination of the soul to the body, arising from that
dear and inconceivable union that God himself hath
made, which is purely natural, some say altogether
necessary for the maintaining of man in this com-
plex state, and not in itself sinful : possibly there
may not be found a man upon earth so holy and
mortified, in whom this is not found ; certainly it
is the last hinde ranee to be removed out of the
way of our perfect happiness. Although this is

160 The Angelical Life.

in itself natural, yea necessary, and without blame,
yet in the inordinateness of it, ordinarily, if not
constantly it becomes sinful. I esteem him the
most perfect man in the world, who loves not his
own life with an inordinate sinful love ; who loves
it only in God, and not with a love distinct from
God. There are two ways whereby this natural
and lawful love of life becomes sinful, viz. Jmmod-
erateness and inordinateness: immoderateness is,
when men love their lives at that 'rate, that they
are iilled with unreasonable and distracting fears,
cares, and thoughts about them; when the
whole business of life is almost nothing else but.a
studiousness to preserve the being of life. Inor-
dinateness is, when men, though they do not, love
their lives at that excessive rate, yet dp love life
as a creature-good, not in God, nor in order to
him, but love it for itself, as something out of God.
Every carnal man in the world isguilty of the latter,
and I suspect but few saints are altogether free from
the guilt of it. Now that this immoderate love of
life ought to be subdued in christians, all men
will grant : if any will not grant it, we can easily
prove it from the command of God, Matt.vi. 25.
Take no thought for your life. 1. John ii. 15.
Love not the world, neither the things that are in
the world. Which phrases in the most favoura-
ble interpretation that can be given of them, do
in the judgment of all, forbid immoderation, nay,
a mere philosopher would enforce this from mor-
al considerations. But as this inordinate love of
life is a more secret abiding evil, a more refined cor-
ruption, so it is harder to be discovered, and men
are loth to be convinced of the evil of it, Now,

The Jlngelical Life. 161

this particular distinct loving of life, not as in
God, but in itself, as a created good, is clearly
condemned in that first and great commandment,
Matt. xxii. 37. Thou shalt love the Lord thy God
with all thy heart, and with all thy soul, and with all
thy mind. q. d. God the supreme, infinite, per-
fect, original, essential, self-sufficient Good, is to
be loved in the highest, and purest, and strongest
manner, that the heart of man is capable of lov-
ing ; and all other things only in him, and under
him, and as being of him, and for his sake. Let
it be allowed that life is good; yet it must be ad-
ded, that it is but a created good ; let it be al-
lowed that life is comfortable: yet it must be ac-
knowledged that man's chief comfort and happi-
ness doth not consist in this animal life. So tnen r .
life itself is to be loved in God, who is the foun-
tain and spring of life, it is to be loved in the
quality of a created good, and not otherwise.
Now, created good is to be loved only in- the"
Creator, as coming from him, as partaking^ of
him, as leading to him. In other words : The
soul of man is allowed to love its body, to which
.the great God hath united it ; and to love union
with this body, which union we call life ; but this
body being a creature, and a creature much infe-
rior to the soul, and much more ignoble than that y
cannot in reason be judged to be the fit and ade-
quate object of its strongest and best affections :
such an object should be something more excel-
lent than itself ; and that cannot be any thing in
this world ; (or this world hath nothing so no-
ble, so excellent in it as the soul of man ;) it must

indeed be the Creator himself. Well, seeing

. _ 14 # -

162 The Jlngelical Life.

God is the supreme, self-sufficient, perfect Good,
he is to be loved with all the strength and pow-
ers of the soul* singly and entirely : and the will
of God being God himself, is not only to be sub-
mitted to, or rested in, but to be chosen and lov-
ed above all created things, yea, even above life
itself, the best of creatures. So then, if it be the
will of God to call for our lives, we ought readily
to give them up; because we ought to love the
will of God more than our lives. I pray you .en-
tertain that notion, viz. that the will of God be-
ing pure, holy, and perfect, should not only be
submitted to, or rested in, but even loved and
chosen above all things. Now, the will of God
is not that only whereby he teaches men, and
prescribes laws to them, but that whereby he-
rules and governs the world, and disposes of men
in any condition of life, or takes away their lives
from them. The, eternal Fountain of goodness
can send forth nothing but what is perfectly
'good; and that which is perfectly good ought to
lie loved with an universal, pure, and, as far as
possible, perfect love. This you, will say, per-
haps, is a high and hard saying; ljut let it not
seem impossible for a man to love his own life;
only in God, and in subordination to him; for this
God requires, and he requires not things impos-
sible, Luke xiv. 26. If any man come after me, and
hate not his own life,, he cannot be my disciple; i. e.
not simply hate it, but in comparison of me and;
my will. It is not then impossible, nay,:you see;
it is a necessary duty, without which we cannot
be Christ's; disciples. The saints of old found it
possible. Holy .Paul gives this answer readily ;

The Angelical Life. 163

Acts xxi. 13. / am ready to die at Jerusalem for.
the name of the Lord Jesus; and Acts xx. 24.
I count not my life dear unto me, so that I might
finish my course with joy. It is witnessed of
the whole army of the saints, in Rev. xii. 11.
that They loved not their lives unto the death, i. e.:
they did not value them in respect of God and
his truth. -Neither let any one flatter himself,
and say, Yea, if I were called to die for God, I-
would rather do it than deny him; for the will-
of God is as much to be noticed in; his sending for
us by a natural death, as -by martyrdom ; and not
giving -up our lives to him at any time, is. as truly.
to deny him and his will, as not to give them up
at the stake when we are called to it* Besides,
how shall we imagine that hej that is unwilling to
die in his bed should be willing to die at a stake f
Now, this duty of being mortified to the love of
this animal life, being so difficult, yet so necessary,
and so noble, how doth it become every saint to
study to at tain to, this perfection? To do which, let
us press upon ourselves this consideration, this
doctrine, that the glorified saints shall live as
angels of God in heaven. We know that if this
body were broken down, this low life cut off, we
should live like angels, not being beholden any
more to poor creatures for help or comfort, but-
should be filled with the fulness of God, filled
with his image and glory, and live upon him en-
tirely for evermore. Yea, I may add, that this
very living above our own lives, and merely at the
will of God, is a participation of the angelical life
even in this world ; therefore labour to be mor-
tified to that love of thisilife which is here upon

164 The Angelical Life.

earth, yea, to be weary of it, yea, almost asham-
ed of it.

4. Shall we thus live the lives of the angels, ;
subsisting in God, feasting upon him, filled with
him to all eternity? This may moderate our sor-
row for the loss of any created good, houses, lands,
husband, wife, children^ &c.: yet a little while
and we shall not miss them, shall not need them,
shall not desire them any more. The blessed
angels live a glorious life, and they have none of
these things, but are perfectly satisfied in the en-
joyment of God alone : they have no wives nor
children, yet they want none; and r yet a little
while, and we shall have none, neither shall We
want them, having all things in the God of all
things: they neither marry, nor are given in mar-
riage, but are in conjunction with the Father,
with love, and goodness, and truth itself ; and so
they have no want of any thing. If you have no
candles left in the house, yet it is t6 wards day-
break, and the sun will rise upon you, and you
shall need none, and yet have light enough too.
In a word, learn to live above them whilst you
have them, and you will be the better able to
live without them when they are removed. ~

5. I come now to the fifth and last use that I
shall make of this doctrine ; and, O that you and
I may make this happy use of it ! Shall the saints
be as the angels of God in their way of living up-
on God, and enjoying all happiness in him alone
for ever ? Shall this .certainly be our life in .heav-
en ? O, then, labour to begin this life upon earth.
If you cannot perfectly transcribe, yet, at least,
imitate that angelical kind of life. Though you are

The Jlngelical Life. 165

here imprisoned in a body of earth, and oft cum-
bered and clogged with bodily infirmities, callecC
to attend upon bodily necessities ; yet y as far as
this animal state will permit, live upon God. Do
not excuse nor vindicate that low kind of earthly
life, do not justify your living below and aside
from God, but stir up yourselves to behold where,
your happiness lies, and live not willingly below,
it. Certainly a godly soul hath more than bare
hope in. this' world : God the blessed, infinite, and
communicative Good, hath not locked himself so
far out of sight, but that he gives his people a com-
forting vision of him even whilst they are in their
pilgrimage ; and what Solomon saith of the life,
of the godjy, he means of their present ]ife 9 Prpv.
xv. 24. The ivay of life is above to the wise ': their

i/ ' -\/ i/ ' ' '

living not only shall be, but is now above ; it is a
high way of living. They are certainly a puny,
sort of mechanical christians, that think and talk
only of a heaven to.. .come,, and dream of an hap-
piness without them, and distinct from them..
The truly godly and Ood-like soul cannot so con-
tent himself, but being spirited and principled
from above, is attracted towards the infinite and
almighty Good, as a thing is attracted towards its
centre ; and hastens into his embraces, as the iron
hastens to the loadstone, and seeks to bejn con-
junction with it. If therefore ye be from heav-
en, live above all, above all earthly things. If
ye be risen with Christ, seek the things that are
above, Co\. iii. 1. If ye be born of God, living
upon God, and not on the dainties of a stranger,
deny self, live above self, i.e. live not to your
lusts ? live not to the service of your senses, to the

166 The jihgelical Life.

lust of the flesh, to the lust of the eye, to the*
pride of life ; let not your souls be servants to
your sins, nor to your senses ; that would be for
servants to ride on horseback, and princes to walk
on foot, Eccl. x. 7. Live above self^ i. c. let your
souls quit all their own interest in themselves, and
entirely resign themselves to God, as to all points
of duty and service. But that? is not all ; neither
is it that which I press upon you from the word of
the text ; but live above the creature^ and what-
soever is in it, viz. delighting in God, conversing
and communing with him alone as the chief Good ;
desire not any creature any further than as it may
help you forward to the Creator; neither delight
in it any further than as it either represents some
of the divine perfections, witnesses something of
divine love, or leads to some divine participation
or cpmmunion. Seeing we shall hereafter live
apon God, and delight in him alone, without any
created good, let us now live upon, feed upon,

'

Now to give you a more distinct knowledge lof
this high and noble life, I will, in the next dis-

course, explain it in some particulars, negatively
-, 2. r ,. i r . *

and amrmatively.

THE ANGELICAL LIFE

MATT. xxii. 30.
-Are as the Jlngels of God in Heaven.

HAVING explained, in the preceding discourse,
in what sense, though not in what degree, the
glorified saints shall be like the angels vf God in
ffeaven t .yiz. that they shall live upon the blessed
God alone; and having applied the subject in a
idistinct enumeration of particulars, I had exhort-
ed *to aresointe commencement of this happy life

' Tl 1 1 ffJ /

on earth. Agreeably, then, to the engagement,
with which the preceding-discourse concluded, I
will now explain this high and noble life, in some
special views of it.

1. Negatively. Is/. "Live 1 not upon self."
I speak not of living unto self, but live not upon
self, self-excellencies, self-sufficiencies, any crea-
ted accomplishments; such was the life of the
Stoics, those great philosophers, who placed hap-
piness in the enjoyment of themselves. To en-
joy one's self, indeed, is a high dutv, a noble priv-
ilege, a duty of the gospel, Luke xxi. 1 9. Possess
ye your souls. But how must we enjoy ourselves?
Why, only in God. It is not he that enjoys him-
self, who, in sullen melancholy, retires to a soli-
.tary and monastical life, "as many of the -rigid

168 ^he* Jlngelical Ltife.

s sort of papists dp : Nor he who, in a proud mopd,
disdains the perfections of God shining fx>rth in
other men ; and hiding himself fro^i fen^hrough
envy, contents himself to sit and admire IMS own
personal accomjiiilliments, as many humourists dp.
N6r he, who, finding nothing without him, nor
knowing any thing above him to give his soul its
full -rest, settles upon a foundation of his own, and
admires a self-sufficiency in the temper of his. own"
spirit, a .'little subdued by philosophical precepts,
as the Stoics did, and our Quakers' clo. But it is
he who enjoys himself in God. who doth riot view
himself in the narrow point of his own being ; }>ut,
taking a view of himself in the unbounded essence
of God, loves, and enjoys, and values hiiqaself?
all his personal excellencies as he is WjJT
,as he partakes of his perfections. 4 TQ
way of Self-converse is below the. end
creation, who was made for a higher^
hereby a man shall never obtain true happiness,
for it is peculiar to God alone to be happy in him/-
self. " In a word, a soul that confines itse|j['tQ,it?-
selfj and lives, and moves, and rejoices,qn|v^ii|i*
in the narrow cell of its own particular 'being, ,<lcif
prives itself of that almighty and original 0opcl--
ness, and Glory that fills the world, and sjiines
through the whole creation."

2dly. "Live not upon any creature without
yourselves." Self indeed is a creature ; but yet,
for clearness in proceeding, we shall (distinguish
them. Now, this is the life of the gneatest.sp.rl
of men, they live apart from God, and niovja <>njl^
within the sphere of the creature. You ^iljeasir
ly- understand that I speak not of jt^e body's liv-

The Jlngdical Life. 169

ing Upon the creature, for so God hath appointed
that it shall live ; and yet as to this too, I say
with our Saviour, Man limth not by bread alone,
Sfc. but I speak of the soul of man living upon the
creature as its highest good, and feeding upon it
as its best fare ; they rise up early, and sit up
late, and Gpd is not in all their thoughts : they
filled with cfomestic and foreign comforts, but
oid not the Father of lights from whom all
these descend : they live upon the ( good things of
the world, yet live without God in the world.
Now, by these men,

1. I do not mean those Heathens that in the
most idolatrous manner do^iii the literal sense, set
up: the' creatures for gods.

2. Nor those Christians that in a most gross
manner do make idols of the creatures, and place
their happiness in them.

J 3. Nor those earthly professors only, who fok
low the world too eagerly, and have such a deep

:. " C* */' * - ' ' * - f

and footed respect for it, that they can be ordin-
arily content to suffer creature employments to
banish God and duties out of their hearts and
houses, whose worldlir.ess is apparently too hard
for their religion. Who then? Shall we come/
anyttearer? Yes.

4* Those are guilty of creature-converse who
do not enjoy all creatures in God ; who love any
thing in any creature with a distinct love, who
<10 notflove it only in God; who love silver, gold,
houses, lands, trading, friends, with a particular
contracted love. Oh, take heed of this creature-
love, of valuing any created thing any
15

170 The dngelicai Life.

than as being from God, partaking of him, and

' J.'' ! ; ' ' '*". ;. :. O--- ; ,' V.*S '-;' J ? ,v

leading to him. ., ,.,,.;,.,'-'

3<%i u Ljve not upon ordinances." lliesejre
God's institutions, love them, cleave un|d tj(ie|i^
attend upon them, let wo temptation cause yc|u
to leave them ; but live noluppn them, place' not
religion, place not your hope, your happihesjs in
them, but love thein only in Gcd; attend uj>
on them, yet not so much upon them, as upon
God in them; lie by the pool, but wait for the
angel; love not, no not a divine ordinance for
its own sake. Why, who doth so? Alas!
almost doth not?

1. Thus did they in Ezek. xxxiii. 32. vrl
lighted in the prophet's eloquence, and in the
rhetoric of his sermons, as much as in a weli-tuned
voice and harmonious music: and so do thousands

- " .~ -- - - - " . ' ." ;.::., ,,' . -. "/ s,\ 't % ,-, -

now, who read the Bible for the sake of the ^|y|e
or story, and love to sit under learned and ele-

v -' ' - - r . . . - :. : , '-. '',"' i~ ; " "-"; -''

gant discourses, more for accomplishment than
Tor conversion : and there are swarms of priests,
who preach themselves more than Christ Jesus,
even in his own ordinances; as a proud boy rides
a horse into the market, toset Ibrth himself more

than his master's goods.

2. But there are many not so gross as these,

, . v . ^ .'. . j. J ..--. - - & -. : .-: *' *!- '
W ho do^ yet use ordinances in a way Tery gross

and unspiritual, placing their devotion in them,
and sinking their religion into a settled course of

; ' '^J ' '- * " ' '"^J ' ' ' '.. -. . - -' i > ", ? i 1 : '{ :

hearing or praying; who will wait upon God^%s
they call it, at some set and solemn times, new
moons, and sabbaths, it may be eyenJng and morjn-
mg; but religion must not be too busy with them,
inter-meddle in their ordinary affairs, or world-

The Mg&lital Life. 171

|y employments ; it hath no place there ; they do
inolf esteem it a garment for a every day's wear* ?
3. And not only these, but e>en almost att
ineia Jtrfc'too apt to Vest in dujtie^ and ordinances,
^'at*teast, f to be well satisfied with the work
ponevVj^fper they have conversed with God ;r
noV Oh, if you love your souls, seek your hap-
piness higher ! Conversing with divine ordinan-
ces, I confess^ is honourable and amiable, but it
is too low a life for an iiiimortal =souL
"II. Affirmatively. Let nothing satisfy you but
OojdVhimself; take up with no pleasure; no trea-
sure, hb portion, no paradise, nay, no heaven, no
happiness, below the infinite, supreme, and self-
sufficient Good. Let your eye be upon him, and
|fl, filling fulness ; let your desire be unto him,
|o tfe remembrance of his name ; followhard
f to&nbw the Lord, and to enjoy the Father
"Wrough his Son Jesus Christ ; let your fellow-
ship be with the Father, and with the Son by

f-^-t" v .~' : M- ' 'i- - - - " J

^Ine Spirit, 1 John i. 3. O love the Lord all ye his
^saints. Ps. xxxi. 23. Yea. love him with all your

JA-^ ;T* ; ."- ~: * -- ,- ' - * /

f soW/, and with all yoiir strength, Matt. xxii. 37.

'>;.-* v"^-.:^ * ,-. . -,-.! ' . t \J ^J * .

"1 Yea,;aM^ keep yourselves always in the love of God;
preserve and increase in the love of God ; Keep your-
selves in the love of Godj Jud. ver. 21. Oh sweet

i.?V: :'. ' f. '' ' . , . -. -.;.-." : ' %/- '

duty! Oh amiaBle^ pleasant task ! Oh! sweet and

fateful command ! A^ray, ye crowd bg creatures,
mnist keep WF heart for my God: awy^.'ye

*l "'-*"' ""'" ": "V ' '' *"=- ' *f* . *. , " * ' W '-'

^ gaudy suitors, away; ye glittenng tojs, there is

^jno ;rp6m : for you ; my whole soul, if its capacity

"were ; ten thousand times larger than it is^ were

^tpo'gi(5siht to entertain the supreme Good, to re-

^ive infinite goodness and fulness. Oh, charge

*72 The dngelicctl Lift.

it upon yourselves with the greatest

JLove the jLord, O my soul, keep t| ^

love of God; let the love of God consteab^pu,

an4 keep yourselves under the most p^w^fijl

constraints of it. In a word, live upon God..as>

, --'"; ' .'-.-*: * - . , ' l -''f-' ~ ''..' --' '' ?-'J f* rt':4:t jf > .:'

upon uncreated life itself; drink at the fountain -j,
feed upon jHSfiriite fulness ; depend upon almigl^jy^
power; r^fer yourselves to unsearchable wisdom^
and unbounded love;; see nothing but God inithe
creature, taste nothing but God in the wodd,|de-
light' yourselves in him, long for communion with
him, and communications from him, to receive pf
hisi fulness grace for grace. Then do we live
most like anffels, when we live most pufely in

... v ... - - - : CJ '- ' . ' '--': -.'--' JL .? :-,"- ^-"- ./ - ' - 1

God^ &nd"find all the powers of our souls sj>|ndf - r
ing thefflselyes upon him ; and ourselves, ourli^ ?! j
arid all the comforts of it, flowing from him, ariCi

X ' - .- ' ''.-- * ' , '^J L- ' ^ ' --' '-.' *'': .'-- .*-'-*'

again v^allowed up in him. But becausejw s e v ;
yet in the body*^l shall explain it in these follc

<,-.;-;-. _,. , : J7 . - * ' : ' - - ' ^- : ' :

ing particulars :- ,. := ? o;

1st. ^ "Converse with God in all your pwrij
cellehcies." I bade you before not converse 1;
witji these; now, I say^ converse with God ii ;
tn%se. Thus do the angels ; they k now n^t|pg; ,,
that they have of their own, they, enjoy nothing ,

- / - . ^_ - '--',. . / - 7 ii ' ' '*^ "*^" " ' ' '"" "''*""''' '^" "-

distinct from G od : t hey are excellent creatures,
excellent in knowledge, power, holiness, ^c. ,yet
thifey enjq^all their excellencies in God, ari^ ^SK v

cribfe ^hein all to him, Rev.,y\i J.2J and so lejt jus ; a
labour to do. '.._." . " ,: ' - . ',:;.;;.: j ,;{t;w
View yourselves not in your own particular? ibe-^
ings, but in the essence of God ; look upon -yqi
selves as being and subsisting in the midst of

The .Angelical Life. 173

infinite essence, in which the whole creation is, as
it were, enveloped, and doth subsist.

^rid whatever excellency you find in your souls
or 'bodies, look not upon it as your own; main-
tain ^not ai vneuni and tuiim, [a mine and a thine,]
a distinction of interests between God an4 ypur-
^elvesj but look upon all as God's, andl enjoy it
in him.

When you find yourselves tempted to cast a
fond and unchaste look upon the beauty^strength,
activity, or temper of yoor own bodies, upon the
ingenuity, wisdom, constancy, courage, composed-
ness of your own souls, take heed of settling into
a iselfish admiration of any of them, but enjoy
them in God, and say, This, O my body, this, Q
my soul, is no other than the portraiture of th^
blessed God ; these created excelienciesL are
brdkerif beams of the infinite, unspotted, uncrea-
ted perfections^ Jer. ix. 23, 24. Having once at-
tained to this, we shall no longer covet to be ad-
mired! desire to be commended, repine at being
undervalued ; I mean, not in a selfish manner, but
rather break out in a spiritual passion with the
psalmist, O that men ivould praise the Lord for Ms
goodness, and for his wonderful works to the chil-
dren of men! Ps. cv\L 8.

Nay, let me add, when you find yourselves
ready -to put your own stamp upon God's besi
coiii, to look ujpon supernatural gifts and graces
with a sinful, selfish admiratron, remember that
you have them only in r Ghriil Jesus, and enjoy
theiri in him as your Head ; labour to ienjoy
grace itself only in Christ, as the apostle, CraK ii.
20; /j ; yet not I, but Christ in me. I Cor. xy.
15*

174 The JlngeKccil loft.

i yet ritii ''Jj butiktigface o)froc/. So
we to glory> I believe, I love, I am patient, pn-
fteni, liunible ; yet hot 1, bill the grace of God
^af is^with Me, Ohrist feas ^that Swelleth^n
aifiei And indeed a godly man, who thus 4ives%t
tile very ^height of his own being, yea, and 'above
it too, knows best how to reverence himself, yea,
and to love himself too, and yet without ^iny
selfish love ; for he loves Mmself in God, and His
0wri endbwinerits -as divine ornaments.

2dly. ^Converse with God, and live upon him
in the excellencies of all other creatures, arid in
all your creature-enjoy mentsi" We cannot live
creatures, as the angels do indeed, but
as much like ^ them as we can, which Jis
above creatures; place your happiness
in ^God, and your hearts upon him ; labour to
iiiid God all things to you, and in you, and to be
Med^vith his fulness ; labour to get your uhder-
standings filled wit lithe knowledge of God," your
wills filled with his divine will, your hearts filled

-'*'"-'' -'. ' jf ~

With his infinite goodness and sweetness^ your
taejmpries ifilled with the remembrance xxf j his
name, ydufe^whole souls filled with his holy and
pureimaijp, filled with the fruits of his Holy Spir-
it : nay, let these very bodies be filled hot only
^tji His providential favours, but more especially
with jhis good-will in these favours. It is ^ saii^jin*-
deed of the sens^^ epicures of the wbrld^that
^heir bellies are^pil with God's hid treasures,
't. e. wMi "rare and precious delicacies : but ? ^3tow
much better doth God fill his saints with his c hid
^ whence feedeth them with hi& divine
, and kindly direct&th them in all their ways?

The Angelical Life.

This vis'-ineat indeed wtiidhthessaintsjeat,(f which
other m.n, though they 'feed at the same table,
Jp&W fishing. Th '.jgfmified saints shall &e sat-
isfied ^vMly and perfectly <witfa the divine image
shining gloriously on thei^nd>ki them ; to which
purpose t'hat expression of the psalmist may JDC
accommodated, JPs. xvii* ult. I shall be satisfied
when I awake, &c. Well, w ^cannot fee so satis-
fied in this life : howerer fthough we cannot fee
so satisfied with it, yet letiis *iot Se satisfied with-
out it, nor satisfied with any thing besides it. jRe*.
solve thttSj -holy^soul, Well, if J aptiist hot Sbe fully
satisfied with the image of my heavenly Father
.till I awafce, I will lie down, and sleep hungry an
I now am ; for I will not fill ^my'moiit^ with chaif,
noi: my soul with the husks that the swine ^lo
ea^t. But, in the mean time, njoy God as much
(^ossible in his earthly iavours.

njoy all things for God, and that in these 'two

Use all for him. JLet those riehes, honours,
: interests, friends, which are clogs upon the wheels
i of others, be as wheels to you to carry you lieav>-
!v en-ward ; let your souls ^be winged with those
.-very enjoyments, wherewith the wings of others
/are pinioned; and let thatwhicfiis fuel to their
(Worldly lusts, be as fuel to feed and nourish your
;Spiritual love. To use what we 3iave fbrXjrod ie
; the erily way of not abusing it ; this is one way
v^of zenjpying all for 4Gk>d, to use all fe iiim^ and
; ^ojft: there is something hi^ier in that ^phrase of
!. J fefijoying all -for God> than this, 'viz.

^alue TIO crea'ture-*comfort -any further
as it leads to God;, and #his ;in a

176 The Angelical Life.

sense too. 1. Value things to be good only by
this, by their leading you unto God : Perfectumm
suo generc est mensura reliquorum. [Perfect in its- f
own kind must that be which is the measure of ^
other things;] Now God being the supreme arido
infinite Good, any thing is so far good as it leads
to the enjoyment of him. But the enjoyment i
of God is only in being like to him; holiness is his"
image ; so then every thing is good that tends to l
sanctification, and to make men partakers of a
divine nature. We are usually mistaken in the ;
true notion of good, and evil, of mercies and judg->
ments, judging according to the taste, as unwise '
patients do; but God's thoughts are not as our
thoughts. Measure all things by the proportion ?
they bear, and the tendency they have to the iu- P
premeGood: and call not any thing evil that *
brings nearer to him, nor any thing good that^
draws off from him. 2. When you have found:--
a thing that is really good, tending and leading to *;
the chief Good, and to the possession of him; la-
bour to enjoy it, and rejoice in it only under this
notion, as such ; when you love it, let it be witjia
pure spiritual love ; and so order your delight in
it, that it maj be said, you do rather rejoice in
the design of it, than in the enjoyment of it

Another way of living upon God in his favours
is, to enjoy all things as coming from \\irn. Every
good and perfect gift is from above, James i^.16] ?
Eyeiry beam of created. Tight floweth out fromi;heM
Father of light. Whejuthe blessed and glorious" c
God framed this stately fabric of the visible worldi ^
because there was nothing better in the world
than himself, he was pleased to copy out himself

The

in;* it, /-and to spread his own infinite perfecticsnfe
oyrv;it, and through it,J2om. i* 20; so that e^ery
pa$ieular^good i& aUossom of the first goecU
nfess-;:t every created -excellency is; a faint -sketch
ofjjGrpd * and a broken bea m of this infinite i Sim of

Created life, beatityy wisdom^
j /sweetness, are nothing feat efiluxeS^ tor
ebulMtion^ ?frbm the vselfrsufficient Foun-
; partial coramunications 'made of himself from
uncreated Life, essential Wisdom, r universal
Goodness ; arid under this notion only We ought
to njoy them, and-delight iniithem j andrU^ w^
do. so, we do no^sb^^mucl^i^w them, as <jpd ill
the^m. Oh labour to do this ! look upon the per~
fections which you find here below, not so imtpch'
as the perfections of this or that particular be*
ing^ but as so many drops from the Fountain df
alJiperfectipnsy in whom they all meet, and con-
ce|atrate.v It is well 'expressed by one, **In '--a
particular being, love the uniyersal Goodness f
let ; the. whole world be as the garden of God to
yoii^ where ^yerj creature is a flower^ from
wfeich you may collect something of the ^itine
sweetness. Alas ! at what a low and sensual
rate dp we live, when <we rejoice in creatures,
either as in themselves excellent, or as belong-
ing to us ; wliereas, indeed, neither of these is
true ; for they are not excellent, 'but *God is ex-
cellfent; in ^them ; and : how can we -call : any thing
when -God made -both s and a^ll things

Is when we rob Mm of his
that- 1 he hath imprinted upon the creatrey } by
loving at, and delighting in it, not as in^"~" ^"^

178 3%c Angelical Life.

as something distinct from him ! nay
then injurious to oiir ! selve^ Labour to e
to converse with God in the creatures,
precious are thy thoughts unto me, OGod! crjecl
avidi whew he had been meditating of the^re^-
ated excellencies, f&iexxxix. 17. Labour to ab-
stract your minds ^fronai terrestrial tilings eveii in
the enjoyment of them, and call upon yourselves
to love, and live, and feed upon God in them;
Jive ndt upon the dark side of your mercies, but
upon the representations of God' in them. Is
there any thing good ? oh, this is a state of jnft-
nite goodness 1 Is there any thing sweet?, oil,
how sweet is the God that made it so ! Is there
any thing lovely ? it is a picture of him whose
name is Love. Is any thing firm, stable, lasting ?
It is a shadow of that glorious Essence wjtji
whom is no shadow of change. Have you , anv
thing strong? it arises out of that God ^j|n
whom is everlasting 'strength. Doth any . cre,a-
turegive rest^ ease, refre^hjpqfcent ? it springs o { ut
of v the all-satisfying fulness of God. In ? a v^ord,
labour to rise by every created excellency, as fejr
so many beams, to the Father of lights : Let all
the wortd be to jpu as God's temple, and,)be
ready to say of every place, as Jacob, How dread-
ful is this plctfe ! surely this is none other but the
house of God ; that God who pervades all cre-
ated beings, and from himself derives the vari-
ous prints of beauty and excellency throughout
the world. But especially take need of your
own created comforts, that they do not insensibly
lead away your hearts, and ensnare you int t q a
sinful, particular, distinct love of them; which is

179

Easily committed^ hardly discerned, and most
eformed, Few^ if any, are wholly freed
se 1 inordinate affeetions 5 and those few
e ctHi|e dearly fey it ; as one said in an-
other case, With a great sum they have obtain-
ed this^freedom : they have paid for it, not
^ifh the foreskins of the Philistines, but with the
livys'of what they so loved, there being no way
to cure this evil distemper, but cutting off the
member affected with it, the part fhat it fed up-
on. As a branch of this head, let me add, La-
bour to live upon God in the excellencies of oth-
er men : value them, and all their accomplish-
ments, only in God, as he that did diligerc Deum
habitantem in dugustino, admire God, and enjoy
tHeih in God. Wherever you see wisdom, good-
ness, ingenuousness, holiness, justice, or any other
Wbomjplishment, say, here and there is God.
&Wd this is the honest way of making ourselves
masters of whatever is another man's, and^enjoy-
ihg itj as truly as he himself ^doeth, yea, as truly
i^s'if it were ur own; when we behold all these
heaiinsv as coming from the same Fountain of
lights, and do love them all in him, with an uni-
versal love. This is the rare art of having noth-
ing, jet possessing all things ; of being rich, 'though
one have nothing; and of being wise, though one
Know nothing. ' -

Andther way of living upon God in the creatures
to taste and feed upon the love of God in them,

ti only his common bounty, but Jhis special love
ih ^Krist. The good- will of God gives a sweet
Fejish tb'eveiy morsel, as I have already -said.
Bveii in the midst of all your delightful, pleasant,

sia

eiHoymentSj let your ScMlshe^mpre affected
? . t)n& thai*, with .them ; Iqt this be <as; tlie/
manna jyinj* upon the top of all your, outwa$|
comforts,: which your spirits may gather up an|t
legdi upon* But /this L touched upon v befipr^r
therefore I shall add no more concerning * .jfa.
Thus I . hafeve shewn you how ybu : may imitate
the life; of angels, in living upon God^ even whilst
ypit live i the body. To tfiis I may add another
particular or tv^o*: ...... i r

3>dly. ** Converse ..with God, and live upon him
in all his ordinances." Let communion with
be your object in every duty, and the very :
and soul^ and sweetness of every ordinance.
er was a soul more Jhirsty after ordinances thanj
David, a& might appear abundantly ; yet if yo f us
examine his expressions, you will find,; -thatt ate
was not so much after them, as after God in them^i
not after the dead letter, but after the: living!
God, Ps, xliL 2. My soul thirsteth Jbr

the living God ; and Ps. . Ixxxiv. %. Mj heart/
and my flesh, crieth out Jbr the living God. .Let?
the word preached or read he as a voice fromt
heaven talking with you : let your conference ^bet
a comment upon that word; let meditation be as*
a kind of bringing down God into your souls, and?
prayer as a raising up of your souls into God, nothyi
^ing but faith and love put into praises. And so^
of all the rest. ^.s.u

4thly. w Converse with God in all his provident
ces," prosperity, adversity, plenty, penury, health!,
sickness, peace, and perplexity* This is a large
theme : but I have; already alluded to prosperity^
under the head of conversiijg with God in crea-

The \AngeUcal Liajfe.

tureiettjoymentsj as for adversity, I have said
m%ch v iri' a long discourse to describe arid commeiid
tire 'aft of Vcbriversirig ^witli God jo afflictions.
Briefly at this time, converse riot"' with losses^
waritsy afflictions, but with God -in themT; aiid
that tioforily With the justice, right eousnessySev0rr-
ity,- arid sovereignty of God in them, but with the

fbodriess and mercy of God in them. They are
ark providences, we need not 'dwell altogether
on the dark side of them. If all the ways"
Lord towards his people be mercy a
lxv 10. then his roughest and darkest
go too: if God be wholly love, 1 Johiivf
hTSrvery corrections proceed not from hatred :
it-'be nis name to be^good and to do
cxix. 68. where have we learned then; to
afflicting providerices evils, and to divide ev
feL^ut? pne^ even as God is one, into culpas arid 1
^eewee^sin and affliction? Surely we speak as inieri:-
and if God call them so, he speaks after the man-
ner of men, as he often doth. If the governing
wilUof God be pure, perfect* arid infinitely good
gtrid righteous* ought we riot to converse with it
ma free and cheerful manner, yea, arid to love it
too? ' In a word, ponder riot upon Xsreaiure-
chianges* nor the uncertain wheels of motion,' thtat
are turnin^p and do wn5,we know riot how, nor how
oft ;l-but fix yourselves upon that all seeing Eye,
that unbounded Understanding, that unsearcna-
ble? and Infinite Goodriess, that diffuses itself
through the whole universe, and sits in all , thie
wheels of motion, governing all the strange mo%
ti9ns of the creatures in a wonderful and power-

The Angelical Life.

fful manner, and carrying them all in their several
orbs to one 1 ast and blessed end.

Thus imitate the angelical life, even whilst
you are in the body: converse with Gbd iri^elf-

If .'"--- - --:--...-.._. . ff ' ' . - \

excellencies, in the creature-excellencies^ ordinan-
ces, providences; and yet labour to be more like
him still, to abstract your mind from all these ma-
terial and sensible things, and to converse with
God without the help of any creature, I mean in
the Spirit, and by a' secret sense of' his almighty
goodness, and energy of grace, and the commiini-
catiphs of a divine life in your souls. In a wordj
iif you would taste of heaven whilst you are upon
e'arth, labour above all things for a true conjunc-
tion of your hearts with God, in a secret feeling
of his goodness, and a reciprocation of love to
him; and to find the holy and blessed God exer-
cising his grace and power upon all the faculties
of your souls, and rendering them like unto hini-
selvand all these powers of the soul mutually
spending themselves upon him freely and entire-
ly, as upon the highest Good* which is their prop-
er and full object. Seeing the saints in glor^
shall be like unto the angels of God, in their way
of living in and upon God alone, receive, I pray,
this exhortation, which I have so largely prosecu-
ted, and labour to begin that life, as far as you
caii^ upon earth. Is there not reason for such
ah inference? Doth it not now flow naturally from
the doctrine ? If you think it do not, I will add
two or three particulars to strengthen this irifer-
/ence, or at least to clear it. . .

1. It is highly reasonable that we now begin to
foe that, which we expect to be for ever, to learn

The Angelical Life. 183

that way of living in which we hope to live to all
eternity : so that I infer, upqn as strong ground, as
the apostle,- 1 John iii. 3. He that hath this hope
purifieth himself, frc. 3

2. If this be the life of angels, then it is the high-
est and noblest life, of which any created being is
capable. As by the bread of angels, and the
tongue of angels, the most excellent food, and the
most excellent language is understock in scripture,
so must we understand this life of angels. Now, it is
very suitable to the reasonable sou!, that immortal,
noble being, to aim at the highest .and noblest life,;
see Matt. xvi. 26. What shall a man give m .ex-
change for his soul? , . ,

,3. This shall not only be our life in heaven, but
itself is something of heaven, a beginning of heav-
en. This life is not a thing^ really distinct from
life eternal, John xvii. 3. This is life eternal^SfC.
1 John v. 13. Ye have eternal life. Therefore
SVG read of eternal life abiding in men, arid not
Abiding in them, 1 John iii. 15. so also Johnvi. 54.
ffl!i933 eateth my flesh hath eternal life. A
holy soul thus deiiied, thus living in and upon
God, is as truly glorified upon earth, in some de-.
gree, as the world is enlightened by the morriing-
sim, which is as truly, though not so gloriously,
as by the sun in its greatest height. Oh low and
ignoble spirits, who can be satisfied with a happi-
ness, which shall only be in the world to come!
pertainly it.is true and proper to say, that a par-
ticipation of God, is an anticipation of heaven ;
and to be like unto him, is. to be with him. You
see what reason^! have to make such an infer-
ence, and to form it unto slich an earnest exhor-

184 The Angelical Life.

tatipn; oh, therefore, I beseech you before God,
and his holy angels, to endeavour to be like him,
and to live like them !

Qbj. Say you, How can men on earth live like
angels? Ifl.ns. 1. But fall on, and imitate them,
though it be -hand passibus azqids : [with fault-
ering, unequal steps.] 2. We are bidden to live
the life of God, Matt. v. tilt. Be perfect. Sic. so 1
fet. i. 15. Be ye holy, fyc. If I speak high, how
high speak '-.these texts. <

Obj. Say you, But how can this animal life per-
mit this? Jlns. 1. Thus men have lived in the
body; thus lived Enoch, Gen. v. 22. thus lived
Paul, Phil. i. 21. thus lived David, that man after
God's own heart, (the greatest and -most divine
character that can be given of a mortal man,) Ps.
Ixxiii. 25. There is none upon earth that / desire
besides thce. 2. Cannot we live in the body, ex-
cept we live to the body ? You see saints upon
earth live above other men upon earth ; and you
with a little more pains may take the other flight,
and may live above yourselves too, higher than
you now do. I will only add a motive or two to
this duty of living upon God.

If "The last enemy to be overcome is creature-
love." This is the last -enemy that keeps the
field, by which alone the greatest part of men do
perish everlastingly : conquer this, and you win
the day, and shall wear thercrown ; nay, the very
conquest of it is a crown, as I said before.

2. " To live upon God in the creature, is to en-
joy the creature in the best sense." You will
lose nothing of the creature by this means, but
shall enjoy it more fully than ever you did ; for

Tke Angelical Life, 185

the creature is ten thousand times sweeter in God
than it is: in itself. Yea, in a word, this is the
way to enjoy all the world, and to enjoy the
accomplishments of all men, and all things as much
as;if they were your own.

31 "It; is the way never to lose any thing."
He that lives upon God, spends upon a stock
that cannot be wasted, drinks at a fountain that
cannot be exhausted. So much as we enjoy of
God in the creature, we do not lose with it ; and
that which we do notso enjoy, we deserve to lose.
Thisj then, is the secure and honourable life, in
comparison with which the life of a prince is but
wallowing in the mire. " Lord, give us evermore
this bread," and hearts to feed upon it. Amen.

16*

Dei & Animoe Consortium :

PERIPHRASIS IN POSTER1US HEMISTICH1UM,

s ' " V: "l JbHn iv. 16.^ -fit .-' :
in Deo rtijmetj et t)em m eo.

Omnia mi De.us est ; idem Deus est meus omnis:
fpse.Deo totus ; totus et ipse Dei.

-, ; . Oinrtwt mihi Deus est. ,
InBepCujiisquebonicreati
Singular vires pemtissime insunt ;
In Deb solaminaque implicantur
,-;.-,/ Qmnia

Omnis Deus est meus.
^

Insuper menti dedit appetenti

Omne quod ipse est.

Ipse in Deo totur.

In Deoversor medio, que spiro, ' V
/ J5eo grandescere concupisco,
Luceo totus radiis paierna

Luce receptis.

Ipse totus Dei.

-Sum, (Deus) sed quantus ego, tuns sum:
Fita quos a te radios recepi,

r Ore, reftectat !

Cuiiciate subter (Deus alme) quos sunt^
Jttdico mente inferiora nostra:
Absit vt rebus studeat caducis

"'-''[ '''' : -^ ''''' " Mens generosa! ';

- :- . . .""'"" ' '" "' -*-

Fac teipsumi mi Deus, ipsiorem
Huicmeas menti penitusseipsa,
FttV meipsum, mi Deus, uniorem,

Quam mihi tecum !

GOD AND THE SOUL;

A PARAPHRASE UPON 1 JOHN V. 16.

dwelleth in God, and God in him.

MY God is all tilings unto me;

All God is also mine:
I am, O Lord, wholly in thee ;

And also wholly thine.

'"-> God is all things unto me.

The powers of each created good

In God are all contained j
In him my comforts air do bud, ,

Flourish, and are maintam'd.
God .;* mine. '

He gave me all that he had made ;

All which did not suffice
My larger soul ; therefore I pray'd,

He gave himself likewise.

I am wholly in God.

P th' midst of God I live and breathe,

In him alone I'm bright ;
The. rays with which I shine beneath

Are borrowed from his light.
J am wholly God's.

O Lord, I'm not at all mine own,

Nor for another free ;
Let life be a reflection

Of beams receiv'd from thee.

All things below thee, Lord, I judge

To be below my soul;
O let my nobler mind ev'n grudge,

Itself in dust to rolL

Be more myself, O God, to me

Than I myself have been j
Make me, O Gd, more one with thee

Than with myself ! Amen.

< 4 ,

PREFACE

Amongst the many spectacles that usually surprise and
amuse inquisitive minds, there seems to be nothing in the
world of a more sad and astonishing appearance, than the
small progress and propagation of the Christian religion.
This I call a sad appearance, because religion is a matter
of the most weighty and necessary importance; without
which it is not possible for an immortal soul to be perfect-
ed and made happy. I call it astonishing, because the
Christian religion hath ir> itself such advantages of recom-
mending itself to the minds of men, and contains in it such
mighty engines to work them 1 into an hearty compliance
with it, and ; to captivate their reason unto itself, as no
other religion in the world can with any face pretend to.
I do earnestly, and as I think rationally and scripturally
hope that this great truth, those sacred oracles, will yet
more prevail, and that the Founder of this most excellent
religioByWho was lifted up upon the cross, and is now exalt-
ed to his throne, will yet draw more men unto himself : and
this, perhaps, is all the millennium that we can warrantably
expect. But, in the mean time, it is too evident, that the
kingdom of satan doth more prevail in the world than the
gospel of Christ, either in the letter or power of it. As to
the former, if we will receive the probable conjecture of
learned inquirers, we shall not find above one sixth part of
the known world yet Christianized, or giving so much as
an external worship to the crucified Jesus. As to the lat-
ter, I will not be so bold as to make any arithmetical con-
jectures, but judge it more necessary, and more becoming,
a charitable and Christian spirit, to sit down inrseeret, and
weep over that sad bat true' account given in the gospel,
Few are chosen. Matt. xx. 26. and again, Few there be, that
findit r Matt. vii. 14. being grieved, after the example of
my compassionate Redeemer, for the kardnes* of their hearts, .
and praying with Joab, in another case, The Lord make his
people an hundred- times so many more as they be! 1 Chron.
xxi. 3. It is foreign to my present purpose to inquire into
the immediate .causes of the non-propagation of the gospel
in the former sense ; only it ie easy and obvious <to conjee-

190 Preface to the ImmanueL

tare, that few ,will enter. in by the .way of the tree of life,
when the same is guarded with a flaming sword! And it
were reasonable to hope, that if the minds of Christiana
were more purged from a selfish bitterness, fierce animosir
ty, and arbitrary sourness, and possessed with a more free,
generousy benign, compassionate, condescending, candid,
charitable, and Christian spirit, which would be indulgent
toward such as are, for the present, under a less perfect
dispensation, as pur Saviour's was, Luke ix. 49, 50 54, 55.
would not impose any thing harsh or unnecessary upon
the sacred and inviolable consciences of men, but would
allow that liberty to men, which is just and natural to them
in matters of religion, and no way forfeited by them ; then,
I sayy it might be reasonable to hope, .that the inherent
power and virtue of the gospel would prove victorious.
Judaism, Mahometism, and Paganism, would melt .away
under its ; powerful influences, arid satan himself would .fall
as lightning before it, as naturally as the.eye-lids of the
morning do chase away the blackness of the night, when
once they are lifted up upon the earth. But my chief de,-
siga is to examine the true and proper cause of the ill suc-
eess of the gospel, in regard* to its power and mefficacy
upon: the heart 8 and consciences of those that do profess it.
Bat in finding out the cause of this, I shall not endeavour
to be' wise above: what is written, leaving that daring course
of searching the decrees of God, and prying ipto the hid-
den rolls of eternity, to them who can digest the uncom-
fortable notion of a self-willed, arbitrary, and imperious
deity ; which I suspect is the most common apprehension
of <lod; men measuring him most grossly and unhappily
by a standard of their own. Aad as I dare not soar sohigh,
so neither will I adventure to stoop so low, as to examine
into particulars* ; which .are differently assigned, laccprding
to the different dispositions and L- interests of those who as-
sign them : for each sect in the world , is so exceedingly
favourable to itself, as to be ready to say with David, $fee
earth) and all the inhabitants of it) are dissolved j bear, up
the pillars bfiif/P& Ixxv. 3. and to think that the. very ; |n-
terest of religion in the .world is involved in .their .persua-
sions and opinions; and that the whole church, Is ruined, if
but an hair fall from their heads, or their notions .be > in
the least controverted or abridged. ' Such conduct is, the
more unpardonable, inasmuch as it destroys the design of

Preface to the immanuet 191

; the gospel j by confihing'or limiting the Holy One of Israel^
and making God as much confined to one people as when
fte dwelt no where upon earth but at the temple in Jeru-
slflein; "- : ' ; ' ''.""" '. ;: " ' " ' : " : ; ' " : ; - ';

'Waving these extremes therefore, I conceive the cause
iii gieneral of the so little prevalence of true religion in the
Heartjs and lives of men, is the false notion that men have
of 'it j "placing^ it where indeed .it is not, nor doth consist.
That this must '"needs' be a cause of the ill success of the
gospel, wherever ihis false notion is found, I suppose eve-
ry one will grant ; arid that it is almost every where to;-i>e
found, will, I doubt not, too evidently appear by that de*
scrip tiori of the Christian religion, which the sacred Au-
thor of it, the Lord Jesus Christ, made to the poor Sama-
ritan woman ; which I have endeavoured briefly to explain:,
according to the tenor of the gospel^ in this small treatise ;
whicHTcommenced for private use, in a season when it
most behooved me to understand the secrets of my own
soul, and do the utmost service I was able, for the salva-
tion of those that were under my roof; expecting daily to
render up my own or their souls into the arms of our most
merciful Redeemer, and to be swallowed up in that eternal
life^ towards which true religion daily tends; and into
vvhich it will at length infallibly conduct the Christian soul.
This work thus undertaken, and in a great measure then
carried on, I have since perfected, and do here present to
the perusal of my dear countrymen ; having published it
for ho private end; but, if possible, to serve the interest
of God's glory in the world. And this I am persuaded wilj
bi6 ; dbnev if, by his blessing, I may be instrumental of unde-
ceiving any soul mistaken in so high and important a mat-
ter as religion is ; or any way to awaken and quicken dhy
religious soul .not sufficiently ravished with the unspeaka-
ble glory, nor cheerfully enough springing up into the full
fruition of 'eternal life-

Whsit certain and unfailing tendency true religion hath
t6warids the eternal happiness and salvation of men's souls;
will,^ hope, evidently appear from the substance of this
small treatise : but that is not all, (though indeed that
would be enough to recommend it to any rational soul^ thai
is in the least degree candid and ingenuous,) for it is also
the- wisest; policy imaginable, and the most unerring expe^
client in the world, for uniting arid establishing 1 ^ divided

192 Preface to the Immanuel.

and tottering kingdein or comnidnwealth : to demonstrate
whiefy was the design of -this preface.- ';lt is well knownj
(O that it were but as well and effectually beIieVed-!)'ttiat
godliness is profitable to all things^ arid that it hath'tKe pfoiinisS
and blessings of the life that no is, and of thai^M&fitiffid'
co/ftey 1 Tim. ivi 8, that the right seeking ^ of *thB feifigfdb'iH
of God and his righteousness, hath no less than aU -
annexed to it, Matt. vi. 33. How immeasurable I
body and bulk of that blessedness j to which all the
forts of this life are only as an appendix compared to
ume ! But men are apt to" evade generals jr'thereforel will
descend to instances, and shew in a few particulars^ what a
mighty influence religion, in the power of it, would cer-
tainly have on the political happiness and flourishing state
of a nation. Wherein I doubt not but I shall make it a^J-
pear, that not religion, as some slanderously report, but the
want of it, is the immediate troubler of every nation, and
individual society ;. yea, and of every sbul too ; according
to that just saying of the holy apostle, From whence come
wars- and \fightings? came they not kence, even of i/our 1? lusts
that war in your members ? James iv. 1 . Here let me de-
sire one thing of the reader, and that is, constantly tt> bear
in mind, that where he finds the wbrd-'.'reHgi'dia^'i'have
principally a respect to the description given of it : in 'the
text ; and that I mean thereby, " a divine principal implant^
ed in the soul, springing up into everlastinglHe." i -^ '

And now I should briefly glance at those faults, bbtli in
governors towards their subjects, subjects towards their
governors, and towards each other, which do destroy the
peaceful state and the* sound and happy constitution of a
body politic ; and indeed I fear it willcause me sohie ; ini-
convenience, if not confusion, to wave this method : But out
of, a. sincere desire to avoid- whatever may be interpreted
as ill-will, curiosity, presumption, or. any other bad dispo-
sition ; and that it may appear to an ingenuous eye, that I
am more desirous to bind up than to tear open sores, I will
expressly shew how religion would heal the distempefiof
any nation, without taking any more than an implied notice
of the distempers themselves., ; < ^s

First then, It is undoubtedly true that religion, deeply
rooted in the nature of princes and governors^ would most
effectually qualify them for the most happy way of reign-

JPrefiacefto 4he Immanuel. j 93

knows what an? excellent eucbrasy^*
lively-constitution the Jewish r polity was in under the in-
fluences; of ihply David, wise Solomon^ devout Hezefciah,
zealous Josiah, and others of the same spirit ; so that I
need not spend myself in that inquiry, and so consequently
npt^upon that argument. Now, there are Tnany c waysby
which tt is, easy ;tov conceive, that religion would rectify
and temper the spirit of princes. , , JP^

vViThi^iprinciple will constitute the most noble, heroic, and
yoyal soul, because it will not suffer men to find any unhal-
lowed satisfaction in a divine authority, but will be spring-
ing up into a God-like nature, as their greatest and most
perfect glory. It will certainly correct arid; limit the un-
due desire of unwieldy greatness and unbounded dominion,
"by teaching them that the -most honourable victory is;,s<Blfr
conquest ; -and that the propagation of the ;imageland king-
dom of God in their own souls, is infinitely preferable to
thie; advancement or enlargement of any temporal juris-

diction. :'-.- _ ,: .. - ,; .-'.. '. " -,-: -,-y- : : ;;:-;-.:, H-"""^

-, The same holy principle being the genuine offspring of
diviner love and benignity , will also polish their ; rough : and
gyer severe natures, and instruct them in the most sweet
and:0bliging methods of government, by assimilating them
tpjthe nature of God ;. who is infinitely abhorrent from .all
appearance of oppression, and hath most admirably provid-
ed that his servants should not be slaves, by making * his
sgrvjice; perfect freedom. ; ; . >

^ijlfhe; pure and impartial nature of God cannot endure su-
perstitious flatterers, or hypocritical professors ; and the
princes of the earth, that are regenerated into his image,
will also estimate men according as God does; 1 mean ac-
cording to the example of him who loves nothing but the
communications of himself; and according to their partici-
pation of his image, which is the only amiable object in
jyorkh What God rejected in sacrifices offered 'to
.reUgion will teach princes to dislike in the pretended
pp>9f ^ their courtiers ; I mean not only the leaven; of
tiitipus pride and moroseness, but also the flattery of
mercenary prostrations and fawning adulations.

".-!.$ A Greek word, implying a good temperature and condition, or
state of the body. . .:

' J -~ s ' ! "' ' " ' "

principle,

pattern and end, springs from him, and '.is always
to him, would powerfully heal 4 the distemper of
caprice, self-intereet, and arbitrariness;, and teach nifn.
seefcthe good of the, public in preference to
tions. For God rules the world in tjbis jn
however some men slander him, I dare say,
nothing the duty of his creature, but what is really for j$
good.: neither doth he give his people laws for the purpose
-of shewing his sovereignty in making them, or Jus justice
in punishing the breach of them ; much less doth he JYJ@
them any statutes, which he is as willing they should break
as keep, provided he might but exact the penalty.

What 1 have briefly said concerning political governors,
the judicious reader, may review, and apply to the ecclesi-
astical. Fx>r I do verily believe that if the hearts of these
men were in .that right religious temper and holy order of
which! have been speaking, it would plentifully contribute
towards the happy and prosperous state of any kingdoja.
will speak :freely, let it light where it will,
pie which terminates in popular applause,
uess, worldly pomp and splendor, flesh-pleasing, ^r any
kind iofise lfeeacaltatipn^(whieh is manifold^) isireally/iln.^^^,
tradisUnction to that divine principle, that religipvispsiHre,,
which terminates in everlasting life. And certainly, ijol-
withstanding all the recriminations and self-justificatjo.n
which are, on all hands, used to evade the guilt, thee g<jy-
rnors must lay aside their sullen pride, as well,a|i Jth
pie their, proud sullenness, before the cburch of f
healed of its breaches; purged >of Antichrist,
!>ly arriveiatiany sound ^constitution or^erfectfMiaturft. * .<
iButl suppose religion will not have its full and desirable
effect upon a nation,, by healing the sickly heads of ; iij ',.
except itthe like the/holy ,oil poured, upon the head of /^
sacrificeiry which ran down also upon the: skirts x^: his g^r,

eOte, ^?.'OKKxiii. 2. Therefore, - . n^? ?

Secndly,?Jtis indispensably; requisite for ^ tfee thorough

ealing -and; eight constituting f any p.alitical,'bQ4y t , -Jth^ r
the subjecte-therem'be thus- divinely principlcid. iT^'^w
not fail to dispose them rightly towards their goyernors,,

and towaw)s;;o.ne vnpUi^r. > I | ;,;

1. Towards their governors. There are many S ev4.

and perverse dispositions in subjects towards their rulers j

afl 6f which, religion is the most excellent expedient to

5<n>jii -i i , i

jeejphfyi

TnV first and radical distemper seems to b'e, a' want of
cfiae^.jrevierenee toward these vicegerents of God upon
arln ; which easily grows up into something positive,- and'
becomes a secret wishing of'evirta them; This fault, ad
fight as some esteem it, was severely punished in Queen
Slichal, who despised her- lord King David ift her 'heart,
ahd l slie, k in barrenness, went down to her grave under great
reproach, 2 Sam. vi. 16. Prov. xxx. 16. And if an ordinary
hatred^be so foully interpreted by the holy apostle,. Who-
soever hateth his brother is a murderer, T John iii. 1 fit. surely
disloyal and malignant dispositions towards governors must
needs have a fouler aspect; and we may say, by parity of
reasoning, Whosoever hateth his prince is a rebel and a regi-
cide. Now this distemper, so fundamental and epidemical,
tfie spirit of true religion, and that only, will fieal ; ftmF
know' of nothing in the world that hath ; nay, I know that
nothing in the world hath that sovereignty and dominion
ovefr the (dispositions and affections of the soul, that this
prittciple'thorbughly ingrafted in the soul, doth challenge
to ifeelf. This alone can frame 1 he heart of man into that
beautiful' temper and complexion of love and loyalty, that
hjpwill: not burse the king, no not in his* consciehee^no^
np'flljOugh he were well r assured that there were no wing**'
ed 'ineisseoger to tell the matter, Keel. x. 20. ;; ;

^iMh^r/distemper in subjects, in respect to their gOv^
Conors.; is i impatience of bearing the yoke ; which is { an evil v
SjO 'natural to the proud and imperious spirit of inan, that I-^
believ^ it were safe to affirm, that every irreligious siib^
ject k could be well content to be a prinrce; however there 1
niafy be many who, utterly despairing of such an event,
nia^ wifli the fox in the fable, profess they dp not wish iiti
From this^principle of pride and impatience of subjection^
I suspect it results that the rigid Chiliasts do so scorrifnfly
declaim against, and so loudly decry the human ordinances
oipfhis ^magistracy ^ and the ministry : hot that they doy by
supfriCQiad!iict; v verily seek the advancement of Christ's -kingi
do^^whichiadeed every disorderly^ tumultuous, proud j
imp"Atient r iou^ doth in reality oppose, and endeavour to de-
stroy,) but of themselves. To whom one might justly ap-
plyiyith a little alteration, the censure which Pharaoh
injuriously passes upon the children of Israel, Ye are proud, .

196 Preface to the JmmanueL

therefore ye

v. ,17. , This distemper the power of : religion would ,
iejtftly he;al. ? by mprjyifying ambitious inclinations, and
ing the impa.tient turbulence of the fretful and en viousrsoiy If
byjfashioning the heart to a right humble framejandcheer#
ful submission to-every institution of Gfod. h :Xou ^iU^eiia
this treatise that a truly religious souly powerifuUyifmaintaiiad
ing the Christian life, hath no wish nor jeisumitp~attefuy;o>
such poor attainments and sorry acquests, as domineering
over other men ; /being feelingly acquainted with a life far
mpre excellent than the most prineelyj arid being Pverppw*
ered with a supreme and sovereign good, which charms all
its inordinate inclinations, and laying hold upon all its fac-
ulties, draws them forth by a pleasing >viplenceViuntpJsa2
most .zealous pursuit of itself. - A principle ipJiumUityj
makes men good subjects ; and.they that are indeed riprobass
tioners for another world, >- may very well beha:veithen>!
selves^ with a noble disdain of all the glories and prefery
ments of the present. ,-.,..-. r ,- . >.: {:;: .'- - .b^n-.^s >J^3
The last distemper that I shall name in subjects towards^
their governors, is discontent about imagined misgovern-
ment and mal-administration ; which commonly spring from
an evil and sinister interpretation of the ruler's actions, and
are attended with an evil and tumultuous zeal for relaxa-"
tipnv; Now this distemper, as great as it is, and as destruc-?>
tiveio the well-being of a body politic, true religion-w^ijldi
heal, both root and branch. Were universal charity, ithat
noble part and branch of the Christian religion^ *-rigmly
seated in the soul, it would not suffer the son of theibondi
woman to inherit, with it ; it would cast out those wrathfob
jealousies^ sour suspicions, harsh surmises, and imbitte red;
thoughts which lodge in unhallowed minds, and would di?-s
play itself tin a most amicable sweetness and gentleness; of
disposition, ofputting ^^fair glosses upon doubtful ^^actipjjs ; %,
friendly censures, or none at all ; by kind xextehuatipnS:>bfi
greater faults, and covering of -lesser : for it is -the pipoperu
characteristic of this divine principle, to be very ;unbeliey;4
ingof ev.Hi and easily entertaining of good reports, gladly
interpreting all things to a good meaning that will; ppssiblyi
admit of such a construction ; or if you iwilljinithe appstle?8)
phrase. Charity is. not, easily provoked, thinketh no ei>il r >l

Preface %&

And ; as Xiharity doth eradicate this root of discontent.*, so
will f$ith allay and destroy those discontents themselves,
which, regard mis-government and ill-administration. This,
nobler principle administers ease and satisfaction to the
soul^ if sfee happen to he provoked : for it will not suffer,
her -long- to stand gazing upon second causes, hut carries
her <tip in, a seasonable contemplation to the supreme
ause ; without whom no disorder could ever befal the
world ; and there commands her to repose herself, in the
bosom of infinite wisdom and grace, and wait for a com-
fortable issue,. He may be perplexed indeed, that has rea-
son sufficient to observe the many monstrous disorders
which are in the world, and not faith sufficient to eye the
inscrutable providence of a benign and all-wise God, who
permitteth the same for the purpose of accomplishing the
most beautiful end and blessed order imaginable. Though
1 faith Abhors the' blasphemy of blaming God, yet it so fixes
the soul upon him, and causes her so to eye his hand 'and
end in all mal-administrations of men, that she hath no lei-
sure to fall out with men, or quarrel with instruments.

.These discontents, I said, were frequently attended with
an evil and seditious zeal for relaxation, discovering itself
in secret treacherous conspiracies, and many times in bois-
terous and daring attempts. These are at the first sight so
directly contrary to the character given of religious men,
namely, the quiet of the land, Ps. xxxv. 20. and the
ius o.f religion, which is wholly made up of love,
long-suffering^ gentleness, goodness, faithfulness ofminti 9 j
bearance, forgiveness, charity, thankfulness, "wis/dow, Cral. Ti
2%, 23. Col, iii. 12 16. that it is easy to conceive that re-
ligion, in; the power of it, would certainly heal this evil dis-
ease aUo. There are many pretenders to religion, who
complain still concerning oppression and persecution ; their
cry is all for liberty and deliverance ; but to make it the:
more passable and plausible, they style it the advancement
of the kingdom of Christ. This pretence is so fair, yet SQi
deceitful, that I deem it worth my time to speak a littlQ
more extensively in regard to it And here I do heartily -
protest, that I account the advancement of the glory of
God and the, kingdom of Christ, to> be the most desirable
th;ing in the world ; and tfeat* it is, highly bejcpniingf the ;
greatest minds upon earth to employ their utmost zeal and
diligence to assist in, ita aecoroplishmf nt : ve% go
17* ' " : ' " ---

198- Preface to the

do I abhor irreligion and Atheism, that, as the apostle
speaks '(Phil. i. 18.) _in somewhat a similar case, I do verily
rejoice that Christ is professed, though it be but pretend-
ed ; and that truth is owned, though it be not owned via
truth. I will further add, that the oppressing ahdt obstruct-
ing of the external progress and propagation of the gospel
is hated of Christ, and to be lamented of all true Christians.
Tea, I will further allow men a due sense of their personal
oppressions and injuries, and a natural warrantable desire to
be redeemed fron^ them. And now having thus freely ex-
pressed myself, 1 entreat the Christian reader patiently,
and without prejudice, to suffer me to speak more closely
to this matter : ye.fi, I do verily assure myself that I shall
be accepted, or at least indulged by all free and ingenuous
spirits, who are Well acquainted with the genius t>f the
Christian religion, and do prefer truth before interest.

And, first, for the complaint that is mostly concerning
oppression and persecution : certainly religion, if it did
really prevail in our hearts, would very much heal this
if not by perfectly silencing these complaints,

yet purely by putting them into another strain. Religion
quite silences these ' complaints, when it engages ' the soul
so entirely in serving the design of God in afflictions, and in
-aright iinprovernent^of them for religious purposes, that
she wishes not to spend herself in fruitless murmur ings and
unchristiatftindignation. As fire seizeth upon every thing
that is combustible, and makes fuel for itself, and as a pre-
dominant humour in the body converts into its own sub-
st<tac.e whatever is convertible, and makes it nourishment
to itself; so doubtless this holy flame, this divine principle,
if it were predominant in the soul , would nourish ' itself
by all things that lie in its way, though they seem ever so
heterogeneous and hard to be digested ; and rather than
want meat it would, with Samson, fetch it out ef the very
eater himself. But if religion should not utterly silence
these complainings, by rendering the soul thus forgetful' of
the body, and regardless of its pain, in comparison of the
happy advantage that may be made of it ; yet, methinks,
it should draw the main stream of these tears into another
channel, and puMhese complaints into another strain.; - It
is very natural to the religious soul to make God air things
to itself; to lay to heart the interest of truth and 'holiness
more than any particular interest of its own ; 'and f to ' be-

Preface to the Immanuel J99

Trail the dishonour done to God more than any personal in-'
convenience. Must not he be a good subject to his , prince,
. who can more heartily mourn that God's laws are not fft_
than >that he himself is kept under, \ Who can be more
grieved that men are cruel, than that they kill him ; who
^an be more troubled because there are oppressions in the
world} than because he himself is oppressed ? Such subjects
religion alone can make. ,

>\; As for the cry that is made for liberty and deliverance ;
I, confess I do not easily apprehend what is more, or inore
naturally desirable than true liberty : yea v l believe there
are many devout and religious souls that, from a right, no-
ble, and generous principle, and out of a sincere respect to
the Author and end of ( their creation, aije Almost immode-
rately desirous of it, do prefer it above all preferments, or
any thing that may be properly called sensual, and would
purchase it with any thing that they can possibly part with.
But yet that I may moderate this thing a little, if not quite'
stifle it, I must freely profess that I do" apprehend' too
.much of sensuality generally in it; because this liberty is
commonly abstracted from the proper end of it, and desir-
'ed merely as a naturally convenient good, and not under a
rreligious consideration. Self-love is the Very v heart and
"centre of the animal life; and doubtless this natural princi-
ple is as truly covetous of self-preservation, dtnd freedom
from all inconveniences, grievances, and confinements, as
any religious principle can be. And therefore I may well
/allude to our Saviour's- words, and say, If you love and rfe-
\sire deliverance, only under the notion of a natural good,
smtitot do you more than others ? Do not eroen the publicans the
^samef Matt. v. 47. But were this divine principle rightly
'exercising its sovereignty in the soul, it would value all

- things, and all sta'tes and conditions, only as* they have a

- tendency ,to the advancement "and nourishment, of itself.
With what an indifferent, not to say disdainful eye, would
the religious soul look upon the fairest selfraccommoda-

- tions in the world ; and be ready to say within itself, What
if me,re deliverance from afflictions worth? Wherein is

^sjmple fr.eedom from afflictions to be accounted of ? Will

-? this, make me a happy man ? Was not profane and impudent

- . Ham;delivered from the deluge of water, as well as his

^brethren ? Were not the shameless daughters of Lot deliv-

- ered from the deluge of fire, as well as their father ? And

4QQ Preface to the Imtmnuel

yet we are so far from rising up and calling fhese people
blessed, dial the heart of e,very chaste and modest Chris*
tiaift m ready to rise against the very mention of theiTt
oafltes, whn he remember how both the one and the oth*
er, though in a different sense, discovered their father^
nakedness. If we did really value ourselves by oursoulty.
and our souls themselves by what they possess of the im-\?
age of God ; if we did rightly prefer the advancement;of ;
the divine life before the gratification of the* animal, it is!
easy to conceive how we should prefer .patience before 1
prosperity ; faith in God before the favour of men ; spirit-
ual .purity before temporal pleasures or preferments j hu- ,
mility before honour ; the denial of ourselves before the *
approbation of others ; the advancement of God's image
before the advancement of our own names ; an opportuni-
ty of exercising gracious dispositions before the exercising,-
of any temporal power of secular authority; and, in a
word, the displaying of the beauty, glory, and perfections
of God, before health, wealth, liberty, livelihood, and life ,
itself. We should certainly be more indifferent towards
any condition, whether prosperous or adverse, and not her:
so fond of the one, nor weary of the other, if we did verily u
value them only by the tendency that they had to promote; I
religion^ and advance the life of Christ in our souls. This ^
would certainly make men more sincerely studious to dis-,
cover God's design in afflicting them, and less anxious to.'
see the end of their afflictions.

And as for treacheries, plots, invasions, usurpations, re- i
helicons, and that tumultuous zeal for relaxation, into which,,
this impatience of oppression, and fondness of deliverance .
do so often grow up, I dare say there is nothing, like relig- -
ion, in the power of it, for effectually healing them. The
true spirit of religion is not so weary of oppression, though
it be by sinful men, as it is abhorrent from deliverance, if
it be by sinful means. May I not he allowed to, allude to,"
the apostle and say, whereas there is amongst you this
zeal, contention, and faction, Are ye not c0rna/, and walk a*
men? 1 Cor. iii. 3. Is not this the same which a mere
natural man would do, strive and struggle, by right and by ,
wrong, to redeem himself from whatsoever- is grievous and i
galling to the interest of the flesh? Might it not be reason--
ab}y supposed, that if religion did but display itself aright
in the ? powerful actings of faith, hope and humility, ,\i

acelo tfatlmn^ue SJOI

would; quench thiis burning zeal, and .calm these tempestu-
ous motions of the soul, ?nd make men rather content to
be; Delivered up to the adversary, though the flesh should
bylhim ;be destroyed, if the spirit might be saved,, and the
divine: Kfe advanced in the way of the Lord. O how dear
andLprecious are the possession and practice of faith, pa-
tience^- humility, and self-denial, to, a godly soul, in compar-
ison of all the joys and toys, treasures, pleasures, ease and
honour of the world, the safety and liberty, of the flesh. I
How' much more then, when these must be accomplished.
by wicked means, and purchased at the price of God's dis-
pleasure ? And because it is so often, allege d r that the
kingdom of Christ defends and patronizes these strang%
fervours and frenzies, let me here briefly record to all that
shall read these lines, the' way and method of Christ him-
self in propagating his o via kingdom. It will not he deni-
ed, that Christ was -infinitely studious to promote his own
kingdom in the best and most proper sense : hut 1 cannot
find that he ever attempted it by force or fraud, by violent
opposition or crafty insinuation. Nay, he reckoned that
bra kingdom was truly promoted when these tumultuous,
impatient, 5 imperious, proud lusts of* men were .mortified.
Nothing could have been more easy with him, considering
his miraculous power, infallible wisdom, and the mighty
interest and party which he could by these have made for
himself in the world, than to have raised his own kingdom
upon the ruins of the Roman, and to have quite driven
Cassar from the world : but indeed nothing could beTmore
impossible, considering the perfect innocency and infinite
sacredness of his temper ; nor any thing more contradicto-
ry; considering the proper notion of his kingdom ; which
he declares is not secular, and so not to be maintained by
fighting : but if you would know in what sense he was a
king, he himself seems to intimate it in his answer to Pi-
late, Thoui$ayest that I am a king; to this end wot J ion?,
that I should bear -witness unto the truth, John xviii. 37. So
then it seems wherever truth and holiness are predomi-
nant^ there is Christ really enthroned, and .actually trium-
phant. Where religion doth vitally form, . animate^ and
actuate men's souls, it doth make them rightly to under-,
stand that the kingdom of Christ is not the thriving: of par-
ties, .the strengthening of factions, the advancement of any
particular interest^ though it seem to be of ever,8o;evangek

Preface to ike fmmanuet

ical a complexion ; no, nor yet the proselyting of the
to the profession of Christianity, or of the Christian world
to the purer and more reformed profession of it^th'oilgK-
these latter would be a great external honour to the per-
son of Christ : but that it is most properly and nappily
propagated in the spirits of men ; and that where ver there
are faith, patience, humility, self-denial, contempt of tins!
world, and bright hopps of a better, pure obedience to Gbd v
and sincere' benignity to men> there is the kingdom of God,
there Christ reigns, and the gospel exists in the power and
triumph of it. And may not these things be, even most con-
sgicuously, in a persecuted condition of the church ? That
certainly was an high instance of the mighty power of the
divine life in our blessed Saviour, which the apostle Peter
records of him, who when he was reviled, reviled not again /
when 'he, suffered^ he threatened' not ; but committed himself td,
him,1fatjtidgethrighteoitslyill?Gt. ii. 23. The same diyine
principle dwelling richly in our souls, would instruct- us tq
the same behaviour, according to the precept given by the?
same apostle, Not. rendering evil for evil^ or railing Jor ratJ^
ing ; but contrariwise blessing, &rc. 1 Pet. iii. 1. How^aitilyJ
do men dream that they serve the interest and advance the
kingdom of Christ by fierce and raging endeavours to cast
offevery y^ke that galls them, and kicking against ej^ip|^
thorn that pricks them* When indeed they dre serving the;
interest of the flesh, and do, as under a cloak, gratify thfe ;
mere animal life, and sacrifice to self-love, which is as cby-i
etous of freedom front all retrenchments and confinements f~ v
as religion itself can he. It is said, indeed, that .w^en the
churches had rest they were "edified and multipKed r Acts ; tK^
31. but when they suffer according to the will oj^God^ tney
are then glorified : for the spirit of glory and of God resietK
upon them, I Pet. iv. 14. as the apostle Paul prbfesses of him-
self in that most noble and heroic passage to the Corinthi-
ans; Most gladly therefore will I rather glory in my infirmi-
tiesj that the power of Christ may rest upon me, 2 Cor. xii. 9.

Secondly, Religion will not fail rightly to dispose! tlie " ''',
hearts of subjects towards one another; and that^wheth^
they b> of the same way and judgment with thenweliyesj; -
or different. I dare not assert that it would make thetff lijlj'';''
ofihe same way and mind ; neither do I believe it would : ;
yet j am more coniSdent it would do m^oretow^r^tljis; '
catholic union than all the laws and severities in the ivorld

Preface to the Immanuel.

ea,n dq. . Mutual forbearance and forgiveness, Christian
kindness , and discreet condescension, are the most warrapt^
af>l .and most effectual method for introducing uniformity,
a^ij,, unanimity too, which is much better, into the ch^reb,
o,hrjst. But, however, religion would certainly give a
r|gtit disposition, and teach, men a right behaviour respect-
ijjg. each other, whether they agree in sentiments, or not.
~ Tins principle would teach men to loy,e their friends apd
companions , only in^heLord, as his members, not as their
c&ren partizans, ,Are not they strangely demoted to self-in-
terest that will "vindicate any thing in a |)artizan, which
they will declaim ag-ainst in one who dissects from them ?
And yet how is the sacred name of Christian friendship re-
proached every where, by reason of this partiality ! How
much better did true .religion instruct the great apostle,
lofcnow no man after the flesh, 2 Cor. v. 16. no, not Christ
himself. '

The same principle would not fail to cure the distem-
pers of men respecting those that are of different sentl-
', from , themselves ; whether of protestants tpwardg
protestan^s and papists ,one towards another.
; 1^ie .distempered affectipns and I)ehavioiiir of
prqtstants to.wards protestants. ^ere men thoroughly
imbued with the spirit of loye .a,nd wisdom, wljich are so
fiiyil&y portrayed by -the apostles Paul and James, that one
might jvejl be ^namoiired of the very .descriptio.n : hoW
certainly would all oppressions, law-suits, and disputations
abpu.t unprofitable and indeterminable points, either be
suppjressjed or sanctified;; either not exist, <qr not be^ye^ar
tiop : ? Not to speak pf the pppressipps by overreaching,
Stealing 1 , lying, false witness-bearing, slanderous detrac-
tioBS, envious suggestions, and malignant disseminations , of
^p^|fA|l suspicions, by which commonly poor men oppress
^e.^ic|i; all .wfeich true religion ahhiors. There is^"
great : oppressiipin that js uncontrouled .in the world ; w,hich
is, t^e cruel engrossing 'of property, and covetous trading"
imen. What these intend I will not say ; .Vuiihat
really ,as great oppressions as those inhuman jle-
an4 squeezing exactions, which are so ipiacli
against, I dqjibt not. But be they what tj* e y
,qr jtjie they; ^xcused how they will, I am confident that
je i\|nrinciple tfeat powerfuny springs up into ever-

; the world in this re-

S04 foefacetothelmmanuel

spect ; in that it-would moderate men?sdesirey
ble richfes ; ifoTbid them to seek the things of this ; wjorld;aipfy
fiaore/or aj^ptherwise 1 than in' cphisistency^vitby and in fiub-
fieryie&cy to thei? "primary and most diligent seeking of the
kirigdoni of ;G6d<; it would make men seek the wealth of
others-even as their own, and make private advantage yiejd
to the public good. I do verily believe, that t if;ther^|?iFe
none but good men in England, there wpuld^-bejTno pjooi*
men there. Civil laws may provide for -the maintenance
of the poor; but the law of divine ; love, a principle off/ re-
ii^ibny if it wfcre universally obeyed, would(triatev
nobly :'. regardless of earthly accommodations, that _
would ( sobn be room enough for all men to ^increase
sufficient stature ; and then, being thus grown,- thy would
covet no more. ^ . ?

In law-suitsj if there were any, men wxmld seek the i Ad-
vancement of truth, and not of their own cause and inter-
est distinct from it , ?V

And p how exc'ellently would it still the noise pf ; axes
and hammers about the. temple of God 1 It would absitract
.men from vain speculations and much eagerness about ^un-
necessary opinions, by employing; them in more substantial
and important pur^ujts. The very existence of religion in
the soul would indiesed decide numerous cpntrpv.ersies,
ivhich the schools of philosophers have 'long labpured /in
vain to determine. For these scholastic wars, jiistly cil|sd
Polemics^ like thPse civil dissentipns spoken of by the "a|lps-
tle James, chap. iv. 1. do, for the most part, proceed from
men's lusts that war in their members ; such as pride,7cu;ri-
osity, wantonness of wit, disobedience, and unsubduednes| of
understanding, and the like. I have observed with great
grief,, how the spirits of many men, and even sects of men,
are Pccupied wholly in disputes about ceremonies ; about
church government ; about what is orthodox ' and what ^^ is
heterodox ; about the true and the false church ; and about
this, their zeal, their conversation, and their very prayers,
are principally employed. What the church is, they com-
monly decide by v spmething external, and separate fi^om;ihe
essence; of a true ^church. AVhp can doubt but that religiPn,
in tbTe power of it, would find men something ^^ else to ido ?
Yea, and if it could not perfectly determine these ppints r
it would much heal our dissentipns about them, ^ and bring
tears to quench the strange and unnatural heats which

Preface to the Immamiel. 205

amongst us, and jvhieh cause such,dreadfulinflammations:;in

;OUr';BOlUlS^/ ; -v --;riUr. -:: V;-^ -i- -': '." : - : '"-- '; . ':--.:. " ^:>

;ii ftetnt .mayseeimthat there is such a fatal enmity and
4Freco&;ilable contest betwixt Papists laud Protestants, that
?|(i^iii^ not religion itself can heal it And truly; ifKw<e

it is religion that engages -both parties in this
; : I thinfc it ,will prove incurable : but God forbid ,that
.this p:ilre offspring of Heaven should be so blasphemed !

S ^is"n6t 'religion, but the want of it, that begets this im-
placable animosity, whatever is pretended. ; Gruel. reKg-
iorij'blqody religion, selfish religion, envious and revenge-
ful religion [Who can but cry out against the blasphemy
of this contradiction v at the very first hearing ? Nay, 1 dare
affirm it without hesitation, that the^more religious any
Protestant or Papist is, the more abhorren^ he is from,
brutish savageness, wicked revenge and diabolical, hatred,
The church.ofi Rome judges, the. reformed heretics are not
fit^to-liv.e ; andjwhy ?j Notbetcause they dp not live" well,
but because; they . cannot think and-: believe as they them-
^eiv^es dp. 'And is this the genuine product of true relig-
iop 7 Certainly not. "For a desire , of ruling men's con-
^fefeiices^ and of subjecting, the faith i; of others to them-
selves, is certainly compatible to a mere natural man j nay,
;tp^the dfevil liimself, who is as cruel and imperious as any

S^ther being. The reformed churches, on the other hand,
;|[fej I ; doubt not, generally more offended at the Papists for
t$f>* persecutions of the Protestants, than for their real

'persecuting^ and crucifying Christ afresh by their sins ; and
.sb^ cohsequently, do rather write and contend against them,
than either pity or pray for them. I hope there are as
many well-spirited Christians in England, at least propor-
tionably, as in any church upon earth ; and yet I fear there
are far more that could wish the Papists out of this wo?ld,
than that earnestly desire that they might be fitted for,
v and so counted worthy of a better. And doth this spring

from a religious principle, think ye, or a selfish ? Doth It
iftpt agree well to the animal life, and natural self, to be
^tender of its own interests and concernments, to wish Well

jto ? ife own safety, and to defend itself from violence ? May
1 not allude to the Saviour's words and say, Ify&liatetkeni

' that \Kctte you, how can that be accounted religious? ' Do f not
ep& the'pyblicaris the same ?, Matt. v. 46. I' suspect w
Know riot suflSciently what spirit we are of Tire power
18

206 -Preface to the

*/

Jof religion, prevailing in the sotiV wouia inotild^tis^Mtb
other kind of temper ; it would teach us as 'well
and pity, and pray"for Papists;, as to tiate'Popferjf . ' I
the prophecy indeed^ '"that the beast and the falsie p>oj?hiet
shall be cast alive into the lake burning vwth 4i^^6t|
and the remnant shall be slain with the^word of * MtA ; vthift
sat upon the Ahorse, 'Rev. xix. 20. bat >sibe tha^sv?oi>d &
said to ! proceed oat 6f Ms mouth, Rev. *ix; '21.1 wdu13^a&-
iy interpret it of <Ae word of God, Eph. vi. 17; WhifehiliHI
men unto salvation. However, let the interpretMtioin v ! 6f
^hattekV and others' ^ '**& like ^ import^ be- whait it ij will^ I
"consider it very ^unsafe to turn ^aH-^he prophecies arid
threatenings of God into prayers, lest r -haj^ly^ should Ite
found to contribute to the damning - of tn en's souls; Yesi,
when all-is said concerning the reprobatin^ideer6es &f Crod,
and his essential inflexible punitive justice, and all th'dise
texts that seem to speak of God's revenging- himself with
delight^ are interprelea with thb utmost harshness df-niean-
ing Iha't the cruel heart of man can ^invent ; yet -it remains a
sealed, -and : to toe a sweet truth,' / have no 'pleasure tftt- ffife
death of kirn that dieth^ suiththe Lord (So^, Ezek.
sand again, && I Ztc, saith the Lord Gdd^ Lhave i
the death tif the wicked, Ezek. xxxiii, 11.

Wherefore, waving .all those dreadful representation
(that do rather describe the bitter and re vengeful
of the man^who makes them, 'than exhibit the : pure
perfect nature of God, aboiit w ; hoin they are-BiMfde)
attend to that beautiful character that is every v^
en of religion, (which is our highest iconeern,) in
son-of Moe^ .oT Paul, an^l of Christ Jesus himself, 11ie ! au:-
thor and efcenajplar of it. For he, by his incarnation, ifife^
.and death, /abundantly demonstrated the infinite benignity
and compassionate ardour of his eoul towards usj when
were -worse than Papists, being beyond <Uie possibility
aliration without him ; and -let ilint mind be in itsj
was s Atm /o, BJiil. ii. 5. Thugh it be not
'O'tir' -Saviour's meaning ; in tny text, yet ! I believe it may
inferred from it, that this pure and divine principle
ion, springs up into the -everlasting life, not : only of oii>
elves,'bflt,of Others also. -But, however religion' is de-
^ci-ibed, H^irely it is most unnatural to the soul 'thaf
Degenerated -into the true spirit of piety, pity, arid uhiv^r-
sal 'clarity, to^be of a cruel, fierce, revengeful, condemn-

Preface io the ImmanueL 207-

disposition. And therefore whatever are the roving
ful strains of some men's devotions, I beseech the
^endeavour: with me, tl^at; charity, towards men's
sgj|ls iftay ygo,alo,ng ^ in epnjunetioni with zeal and- piety to-
" iyp-e; present ourselves before the throne
am confident it will ^ if we pray sincere-
namely,,^ Tha.t ;Gpd wouldjcause the
of the wicked to come to an end; that he
the Antichrist, hut cpnv,ertthe Pa pis tj and
after the"beast to beeome followers of
I sqspect there are many that tbiak they can
ijev.er be io.ojiberal in wishing 1 - ill to the Papists; nay, they
tjeem;jt a strong argument of a; good Ppotestont, I had al-
gi4st said an evidence of grace, to rage and inveigh against
them. Alas! how miserably do we manifest in so doing,
tjiat we, are any thing rather than that to which we pre-
tend/by dping it. For are not w.e ourselves antichristiaii;
in; ; cx>mplaming oif their cruelties, whilst our own souls, in
; very : . apt, are inflamed with revengeful and burning af-
? r If we do indeed abhor their cruelty, because it
to the holy precepts of the gospel, and the true
Christ, we ought to be jealous at the same time
any thing like it should be found in ourselves; other-
ce we ^ ; not carnal ? For mere nature, as I have often
iU abhor, , any thing that is contrary to itself, and will
ill^S^ : s-uffer its dearest interests to be touched.
h(B;;appstle tells us, that no man speaking by "the Spirit of
$ji#ifo qalleih ,Clirist (tcciirsed^ 1 Cor. xil, 3. but I suspect it
% c.cm.jnpn;tp curse Antichrist by a spirit that is antichris-
mean carnal, selfish, cmel, ..and uncharitable. For
spiritual Antichrist, p-v, if you will, in the^apos-
^- i ^* c ^rw/.-l..John.iv. 3. as well as a
and I doubt not but the former pre-
the world, though it be the least discerned
and^execratecl. Men do with Antichrist as they do with
l ' r defy him in words, but entertain him in their
run away from the appearance of him; and, in
mean tjnae, can be well contented to be in reality all
W;hich the devil and Antichrist is. All this-' is evident-
ly & |pr.,Wjant ; pf .the true spirit of religion, which I recom-
mend as a cgreai healer, even of distempers.

will be disposed to read this epistle
y a heretic J yet possibly some pne or other may?

Preface to the Jmmanuel.

therefore I will adventure briefly to prescribe this
medicinal divinity to them also; though perhaps I might
be excused upon other accounts j as all that which I have
hitherto said to distempered Protestants is rightly
Mutatis mutandis^ [the terms being changed ^rhic
necessary to change,] applicable to them/^-I^orep
value their church, and the truth and correctness of it K? by
its universality and prosperity; but the power of religion
would make men value themselves and their adherents^
only by the divine impressions of piety and purity, and ac?
count such only worthy of the glorious title of apostolic,,
and children of God, as are sincere followers pf the apos-
tles so far as they were followers of Christ, namely, in
true- holiness and righteousness. Are they industrious and
zealous for proselyting the world, and spreading their
cause far and near? And do not wicked men, yea, and the
devil himself do the same ? The fairest and most flourish-?
ing state of a church is nothing to God ; and consequently
nothing to a godly soul, in comparison with those excellent
divine beauties with which religion adorneth the world.
But as the greatest complaint, and the most dreadful charge
which the Protestants bring against the Papists, is their
barbarity and most unchristian cruelty, exercised against
all whom they esteem heretics ; and they, on the oth$r
hand, allege that the interest of religion, and the catholic
faith doth require it, and that they do not so properly mur-
der men, as sacrifice them to the honour of God : it will be
proper to spend a little time, at least, to exculpate religion
of this blame; that as wisdom is at all times justified of
her children, so she may be sometimes justified by them,
especially when the aspersions are so monstrously foul s
And indeed she hath sufficiently instructed us bow to just>
fy her from all such imputations; having so fairly portray-
ed herself by the pen of the apostle James, both negatiye r
ly and ^affirmatively. She is void of strife, envyings, bitter*-
tiess, and every evil work; but she is pure, peaceable, gent.ie 3
easy to be intreated, full of mercy and good fruits, without
partiality, and without hypocrisy, James iii. 14- 17. This
is the proper description of heavenly wisdom, or pure re*
ligiori: and that all Christians would estimate themselves
wise only according to their consonancy and conformity
thereunto! Then I could easily believe, that none w.ould
tie Papists in practice, whatever thev might be in opinion.

Preface to the ImmanueL .209

What,. Sirs, is the God of the Christian become like a devil,
that he should delight in cruelty, and drink the blood of
mien.?*. Is butchering rational creatures the reasonable ser-
KiGe' which he requires? Rom. xii. 1. Is the living sacri-
fjeie^of your own bodies to he turned into the dead sacrifice
^f'other rften's? It was wont to be said, What communion
Mill Christ with Belial ? 2 Cor. vi. 15. And is the Prince of
Peace ri'ow/ become a real Satan; the author of enmity,
fiialigni|yv confusion, and every evil work? Did he shed
h;is ; hlood for his. enemies, to teach us that good lesson of-
shedding the blood of our enemies? Did he come to seek
arid to save that which was lost ? Luke xix. 10. to set us an
example that we might seek to destroy ; and that, only to re-
pair our own losses? Be it so; that the Protestant churcher
haye apostatised from you: this, 1 hope, is not a greater
crime than the apostasy of mankind from God; which he
expiated, not with the blood of the apostates, but with his
own. Religion was formerly a principle springing up into
eternal: life. How is the world changed, that it should now
be a principle springing up into massacres, and temporal*
tfeath ? Or is religion now become a principle springing up
into; secular power, worldly dominion, temporal greatness,-
aitd'air manner of accommodations agreeable to the natural
Heart? Tbis was formerly the description of sensuality
and heathenism, for after all these things do the Gentiles
see^-Matt. vi, 32. Are these so many mighty engines in
t-h^gospe^to engage the hearts of men to believe, profess j
Stud obey it, and must they all now give place to fire and'
Sword? Are these the only gospel methods of winning men
to the Catholic faith? What ! are we wiser than Christ, or
more zealous than he himself was ? Did he forbid fire from
heaven, Luke ix. 55; and will you bring it even frcm hell
to consume Dissenters? Did he sheathe the sword that
was drawn in his own defence, and set a dreadful seal Upon
it : 'to'o, All they that take the sword shall perish with the sword,
Matt. xX'Vi. 52. and will you adventure to draw it, in a way
of revenge and persecution, and count it meritorious too, as
if you 'should therefore never perish because you take it ?
fe-it not written in your Bibles, as well as ours, that no
murderers shall enter into the kingdom of God ? Gal. v. 21.-
jfltnid do you think by murders to propagate this kingdom
tipon earth, and have a more abundant entrance into it
yjonrelves hereafter^ Can hell dwell with heaifen? Shali

210 ' Preface to the Immanuefe

bloody cruelty ever lodge in the bosom, or lie down in the
sacred arms of eternal love ? Be not deceivedf Sirsf with a:i
false- heaven ; but take this for an indubitable and self-evi-
dent truth, No soul of man hath any more of heaven^ THE
nor ever shall have^ than he hath of God, and of his pure./;
placable, patient, benign, and gracious natures ' And4his; is-i
that everlasting life into which a religious principle is ialw
ways springing up; so that it hereby appears plainly, 1 that?
religion, in the power of it, would heal these feverisliqdis^
tempers also, and so restore a most excellent constitutionf-
both to persons and to the body politic. r> r-

It may possibly seem that I have laboured too much in*
these discoveries; and perhaps my pains may "prove un-
grateful to many: but if it please Almighty God that they-
should vindicate religion, or restore the sickly and lapsed
ecclesiastical or political state ; yea, or even prove medi-'
cinal and profitable to any single Soul, I shall estimate--it
worth an age of pains. And if it should prove that by alt
this toil I have caught nothing, Luke v. 5. as the weary dis-
ciples complained of old; nevertheless being well assured :
that I have the word of God for my encouragement, I; will
let down ^the net once more, and so finish these epistolary 1
exertions with an earnest hortatory address to all that shall
peruse them. : --. ; - ; .u^z

Let nothing satisfy your souls, Christians, let nothing ad*
minister rest or ease to your hearts, that is common to : the
natural man, or compatible with the, mere animal life;'
There are many high strains of zeal and seeming devotion,
by which many men judge themselves *to be something:-,
great, and concerning which they are ready to say, These
things are the great power of God {which, if they be well
examined, will be found to grow upon no better root than
natural self, and to spring from no higher principle than
this animal .life. It is impossible for me to give an exact
catalogue of all these ; many of them I have occasionally
recorded in the latter part of the ensuing treatise ; to
which yet many more might be added, if I had opportune
ty. But at present let me in general recommend to you
this description of true religion, given; by our Saviour, as'
the rule whereby I do earnestly entreat you faithfully to
examine j'ourselves, your actions, affections, zeal,- connW
dence, professions, performances. Let ^me speak freely:
all pomp of worship, all speculative knowledge, how or-
thodox soever, is as dear to the animal^ife-astothe divine:

Preface to the Immanuel. 21 1\

and all .external modes of devotion, submissive confession?,'
devout hymns, pathetic prayers, raptures of joy, much zeal
to reform; indecencies in worship or superstitions, a fierce
raging against the political Antichrist, do as well agree to
a natural man as to a spiritual ; and may apparently be as
fairly acted out, by a mere selfish carnal principle, as by that
which is truly divine. When Diogenes trampled upon;
Plato's bed, saying, calco Platonis fastum, [I trample . upon
the pride of Plato,] it was. answered him very sharply, serf
majore fastu, [but with greater pride,] he was- prouder. in
treading upon it, than, Plato was in lying upon it. < I doubt
not but it may be applied too truly to a great deal of that
cynical and scornful zeal, that is in the world at this day ;^
men declaim against the pride and :pompf and grandeur of <
antichristian prelates, with a pride not in the leastinferior to
that of those whom they thus deer}'. However, it is plain,
that those things which may be imitated by a sensual heart,,
and indeed performed by the mere magic of an exalted
fancy, are not to be rested in by a sincere Christian. Read,
over therefore, I beseech you, the fruits of the Spirit, re-
corded by the apostle Paul and the apostle Peter, Gal. v.
22\ : &c. ;2 Pet. i. 5, 6. and estimate yourselves by; them :
these things are utterly incompatible with the mere .animal
man. All the natural men and devils in the world cannot
be -humble, meek, self-denying, patient, charitable, lovers
of ; God ,more than of themselves, or of their enemies as
themselves. ,

Would you judge correctly of the soundness, of any opinr
ion ? then value it by the tendency that is in it to advance
the life of.God in the soul: particularly thus judge of the.
Millenarian opinion, which begins lo be so much embraced
in the world : concerning which, I will only say thus much
at present, that, in the common notion of it, as it promises
a state of much ease, liberty, power, prosperity, and free-
dom from persecutions and oppressions, it is as grateful ;to
the fleshly palate, and will be, as gladly embraced by the
mere animal man, as by the greatest saint upon earth. And
theref9re, supposing it to be true, I cannot but wonder
how. it administers so much satisfaction, and affords such a
to minds divinely, principled, as many seem to
By this same tendency, to advance the divine
souls, judge also of allyour enjoyme.ntSfTiches,
er^ies^ friends, health, children, &c. and value
their^iiffit be possible, only under this consideration. But

2i2> Preface fa the

to hastea to an end, I will endeavour to eafor.ee thig general
exhortation by two or three weighty considerations. First,
It is utterly impossible that any speculation^ opinion, pro-
fession, enjoyment, ornament, performance, or any other
thing, but the transformation; of the mind into t$te very im-
age. and nature of God, should ever be able to perfect our
souls; because most of these things are exterior, and all of
them inferior to it. They cannot commend a man to God,
who loves us, and whom we so far know and love, as we
partake of his nature, and resemble him ; this, is the love
of God, this is the worship of God, and this is really the
soul's acquaintance with him, and nothing but this is. Sec-
ondly, The advancement of the divine life is that which
God primarily designs in the world. ^ I need produce but
two proofs. 1. The sending of his own Son into the world
for this very end and purpose, that he might take away our
sins, as says the apostle John, 1 John iii. 5, 8. and, that he
might destroy the voorks of the devil; and again, as says the
apostle Paul, That he might redeem us from all iniquity^ and
purify fo himself a peculiar people, zealous of good morks^
Tit, ii, 14. 2. It appears that this is the grand design of
God in the world, since he doth not deliver his faithful ser-
vants out of their afflictions and tribulations: which he
would not fail to do, did he not intend them a greater good
thereby, and design to lead them on and raise them up to a
higher life. Now what can more ennoble these souls of
ours, than to conduct according to the same design as God;
himself does.

And now, reader, I commend thee to the blessing of God,
in the perusal of this treatise, which 1 have composed,, and
publish, under a sense of that common obligation that lies
upon every person to be active in his sphere for the inter-
est of the name and honour of God, and to render his life
as useful as possible ; more particularly, under a sense of
my own deficiency in several accomplishments, whereby
others are better fitted to serve their generation : and espe-
cially, under a sense of the peculiar engagement that lieth
upon me, to dedicate my life entirely to his service,- from
whom I have so lately, and that so signally, received the
same afresh: in imitation of whom, I hope thou wilt be in-
dulgent towards my infirmities: to whom I heartily com-
mend thee, and to the precious influences of his eternal
Spirit, and rest, Thy servant, in his work, and for his sake.

SAMUEL SHAW.

., IMMANtfELr -.

OR,

- * ' A DISCOVERY OF TRUE RELIGION,

-J ;

A8 IT IMPORTS

f ~ .--.-''

A living Principle in the Minds of Men. ~

~ _ ..'.".- . - ;

CHAP. I.

The occasion of the words of the text.. The prin>*
cipal contents of it. The origin of true religion*.

i' ' ' '- - ' */ - '- ^^ "' \r - - - ^7 ' - '

Jill souls the offspring of God^ and more especi-
ally a portrait of him ; but godly, souls yet more.
especially. God the author of religion from with-

'-: . . J[ '- x - . -' t/ : ,r': " , */ ':..-.&*--> .*/<'."'-

[ou^ in several respects ; God the author ofitfroni

. within, enlightening the faculty. Religion some-.

; thing of God in the soul. *A discovery of religious.

,''. faeftfty the affinity that they have to God. God,

alone to be acknowledged, in all hohj accomplish-

'' - i i " - -~ * ",....'. . . . , . - ., . " - ^j : - . i/ t , I

ments. The original, of sin, from, hence, aiscov--
/'; ered.: , . ' , .-.. ., .'.-. , ..

; JOHN iv. 14.

But whosoever drinfceth of the water that I shalfc
(give him shalk never thirst ; but the water that I
(shall give Him shall be in him a well, of water,:
springing up into everlasting lifa. '.-. ... ;

r THIS cliapter contains an excellent, profitable^
fainiliar discourse of the blessed Saviour of the
wo|*ld ; into whose lips grace was poured; Ps.

214 Trite Religion a participation.

xlv. 2. and he ceasedliiot:: tp,iQmmimic^t(ef ;J]L,lj
others. That which is said of the wise, Pyoty.
xy. 7. is fully verified of Wisdom itself hijg- jfi
dispersed kiio wledge. A popr wojiaaiiiOt 'Sa^i^g
comes to draw water, and our Saviour^il^ep (
casion from the water to instruct her in it he
and excellent doctrines* of the kihgjpm of heav-
en. O the admirable zeal for God, and, cqmpasr
sion for souls, which dwell' in that divine brcsast!
and O the wonderful- unsearchable counsels oif m
aWrwise God ! He ordains Saul's seeking of as^
to be the means of, his finding a kirigdoni upoh
earth ; and this poor woman's seeking of water,
to be an occasiqa of hep i&nding{ the ^ way to, the
kingdom of heaven. Sjie comes to the well oif
Jactrb^apd, behold,; she, meets the God of: Jacob
tfiiere. The occasion, circumsstancesj and. events
of thj? discourse;, wjouhjeaeh afford: maiay gpodtl
^nd profitable observations: but I thinp nbne^
WouJd afford more than this verse thalt Inaffe sef
lected ; in which the mvsterv of gojpetgrace is
perspicuously unfold'ed, and' true religion is ex-
cellently described. For I understand our Sa.vipur,
not as speaking of feith, or ^nowledg<fe, prj iny
other particular ^race ; but of grace iagenerall
of the Holjj Spirit of God i that is, the gifts^
graces oif it ; arid of true godliness ; or,; if
will^ of 'the Christian: religion ;r&r CtJiat wo
shall choose to retain throughout Biy discourse,^
being most intelligible and comprehensive,

In the words of the text we find true christia-
ity unfolded in itsV origkij, natw, properties, ;i
sequent, and end. The origin ot it is founcl
those w^jrds^ / sh&lkim kith ; the nature o|

I) ^Escli of tliiste^slia114>e discussed, in
^^Mp^Qd^aciir:v. : : ;/; ; '; ' '-; ,. V; .' ' -
''^* : ^l^-'|^4af5gMMi of ityconteined'in the^words,
f^^isife^^a/ / shall >give him. ^And the propo-
^itioft-^ere: laid ^ow, % this, ' v]That the trite
istian religidH is ^of ^divine origin.', A\\ souls
..-...,. ., ,^ e ^offepFingfof Gcdv Those -noble

le Mnderstariding ^and^'wiliireeifoGm
^on^traint, dip moiRe Tesen^e the nature of God,
all the world Besides. Th^ere is more of
saut^, and Brightness of God;in a soul,
s -in the sun itsel The apostle al-
a proper speech spoken in common of

all men, -for wexire also his offspring* j&dts xvii.

.,< .^. ?/ , - . _ J/ r e . v :i L

natn impressed more lively characters
', and his 'divine essence, upon a rational
i thaln lie liath <u pon the rest ;of tlie^reation;:
so ihja^theoul pf'mari^ven.as to its constitution,
doth declare arid discover more -of the nature of
|han/all the other things thatlie hath made,
ex>f the Apostle speaks, Rom. i. 20. tie
rightly converse th with his own soul, will
-more ac^uaintahee with God, than they that
;e ;c6ntihually upon the material heavens, or
that traverse tfe dark and distant corners of the
arth, or g6 down unto the sea in ships: the se-
" s coiisidelL^ition of the little world within a
will teach nibrc! of God than the great world
l;db: Sothiat I Jiesitate not to take the apos-
lSB?S ! -W6r : d-s''.iScinC6i:ning the word of God, ;and ap->

True Religion -a pdrtfcjpctlwn

them to the nature i of <0rod, Korn;

not, ; ify th^^ari^ <- Who sHftll astienft wio M&^^Ji

brjuig;a msQo^ery^ of, Gfod from thfence^ \^$JKt>

shall descctid ii$o the deep, to fetch; i| tip'^r^S

* thence? The nature and essence i- ; of 003 %'iiilfh

r- '". ' ' '-"-" '. " - " . ' ' ' '. ' '-. " '- ':." " '. .v," ' tj . j y * '" "'O "'

thee, everi in thine own soul, excellently ;ais.played
in, its constitution and' -frame, its pe^er ; ajs<
tie^s : 'Croci hath^ naitoade^a^jcreature so
fble of receiving and reflecting : |lis imc
;gior^,;a^ angels and men! whic^;hat^
soften say, "That the vilest soul oilman i is : |n|jch
-aaore heautiful and honourable than the mpst e^-
.cellent body, than even the body of the sun at
noon-day," And this should render sin odious aricl
loathsome ; ^because it hath defiled th<Ej fkirest
piece of God's workmanship in the ^ie^l^'afld
'jiath blurred < the elearest copy which iie-vhad
4rawn ol^himself in the whole creation. Uv ^v
.But though all rational souls are the childish
f God, jet all of them do riot imitate their F*^^-
:er ; though their constitution^ expresses vidiuch of
the essence of God, yet .-'their disposition doth- ex-
press the virnage of the devil. But ^ god}y ^sbulis,
who are followers of God, are indeed his .d&ojr
^children*, Eph. v. 1. Holy souls, who are endow-
ed with a divine and God-like disposition^ and do
work the works of God, are most truly and /projD-
erly his offspring. Matt. v. 44, 45. &nd inUhis
respect, God's children are his workmanship % cn-
ated unto good works, Eph. ii. 10. Religion is of
^divine origin : Qpd is the author and father J Bf
it, both externally and internally. ^;-

, 1. God is the author of it externally. Wh6n
-man had fallen from God by sin, and so had f lost

.. . . . of the Divine Mature. : 217

/'--^ " ' ' ' . -".i ' "."..

r and w^s become both unwiHing and mpr-
ajy ujnat^e tp v return, ;God yfes pleased to set up
tjhart: i$oriQuslight,ihis own ^ Sony the Sun pf Right-
cousness, in the worlii, that he might guide our
into the. way of peace. He is therefore c.all-
$tighkto lighten the Gentiles, Luke ii. 32.
Compared |o a candle set upon a candlestick,
jk iv. 21. God of his infinitely free grace,
and pverrflp wing goodness, provided a Mediator,
in and by whom these apostate souls might be
recpnciled, and re-united to himself; and to its
mctny as receive him, to them he giveth pwver to
kecp'me the sons ofiGod, John i. 12.
7 v; lret further, it pleased Gpd in his infinite wis-
dom; and mercy, tp mark put the way of life anid
pejaee ; in the hply scriptures, and therein tp dis-
cloe/th^ secrets ef salvatipn to succeeding geh-
eratipns. Herein he hath plainly laid dpwn
tjie s terms pf the cpyenant pf ? peace, which was
made in the .Mediatpr, and ham given precepts
aii$ premises for the direct Jpn and encpurage-
men|t of all who will enquire into the same. These
ar ; e the sacred oracles, which give clear and cer-
tain answers to all that do consult them about
tjieir future, stafe, Rom. m. 2. Christ Jesus
opened the way Jntp the hpliest pf all; and the
scriptures fpllpw after and ppint it put untp us:
t(e, purchased life and immortality ; and these
bring it to light, 2 Tim. i. 10. -.
^ \And yet, ; that these might hot be mistaken or
peryerited to men's destruction, which were or-
dained for their salvation, which sometimes doth
cpme.to pass, 2.Pe. iii. 16. God hath been pleas-
ed to commit these recprds into -the hands pit his

..,: . .- .. , -

.218 True Religion a participation

church, 3tnd therein to his ; ministers, -,. whom, hg
hath appointed^ v^ledv<juaiified$ instructed, for
opening, explaining interpreting, ; and 5 > applying
^hem: so that they are called scribes, inptrimtetl
unto the' kingdom of God> and stewards <of $&
mysteries, stewards of the household of God, togtve
unto ftvery one his portion. These apostles,
prophets, evangelists, pastors, teachers, God hath
given'j^r the perfecting of the saints} for the edify-*
ing of the body of Christ^ Eph. iv. 11, '12. T

These things hath God done for us, from with-
out us; he hath set up a light, marked Out out
way, and appointed us guides. To which, I might
add the many incitements and motives, which we
call fiaercies or comforts of this life ; and the
.many affr ightments of judgments and afflictions
which God hath added to the promises .{ and
fthreatenirigs of his word, to bring us into ^the war
of hfe. But all i tMse are too little, too ineffi-
cient of themselves to restore a wandering soiil,
or to_produce a living principle of true religionaH
it. Therefore, i

2. God is the author of religion from withitt*

>He doth not only reveal himself and his Son to

the soul, but in it; he doth not only make discos

erie^s to it^ but lively impressions upon it ; he dotfe

.not only appoint, and point out the way of life,

but^breatlies into the soul the breath ofv;life*

Me -hath not only provided a "Saviour, a Redigelm-

er; r but he also draws the soul unto him^ John

rVi. 44. H hath not only appointed pastorsland

teachers, but he himself gives efficacy to their

word, and clothes their doctrine with his own

|>ower, using their ministry .as an instrument ? xjrf

instiJuctidn; so that the children of God are said
.!&. \&att>taitghtjqp Crorf, John vi. 45^ Ministers
1&ih?6iily discover and, as it were, enlighten the

"*' ' . * - 1 ' n- i ^

'fefepet^* btft God enlightens the faculty ; he gives

* V 57 " *f ^J

the seeing eye,> and does actually enable it todis-
c^riii' - xPherefore the work of converting a soul
is-still ascribed to God in scripture; he begets us
4gain^l Pet. i. 3. he draws the soul, before it can
rjan after him, Cant. i. 4. Christ apprehends the
soul ; lays powerful hold of it, Pkil.w. 12. God
gives a heart of fleffh, a new heart; he causes
men to walk in his statutes, Ezek. xxxviv 26, -27.
M^ i; puts his law into their inward parts, >and
l^rites itan theiri hearts, Jer. xxxi. 33. To which
& knight add many more quotations o the same
import. ,

A --"Butf methinks^ we have not yet perfectly dis-
^overed that religion is the work of God in the
minds of men. For it is God who enlighteneth
-the faculty as to the learning of all other things
also ;' he teacheth the grammar and the rhetoric,
as well as the divinity ; he instructeth even the
husbandman to discretion in his affairs of husband-
iry, and teaches him to plow, and sow, and thresh,
fen >Isa. xxviii. 26. Not only the gift of divine
khowledge, but indeed every good gift cometh from
the* father of lights, James i. 17. God doth from
within give that capacity, illumination of the mind,
whereby we comprehend the mysteries of nature,
J& well as of grace, John i. 9.
&/5 T-jierefore we may conceive that the origin of
Religion is more inward and spiritual still. It
iis^Jiot 'so much given of God, as itself is some-
thing of God in the soul ; as the soul is liot so

'220 Trm; ReiKgioh ^^participation

ly; said to give life, as to be thelife of
the- com unction! of *he soul with

constitutes me life of the body ; so also ?
of the soul consists in its connexion with G
spiritual union of the will and affections;? d
doth not enlighten men's, minds as the sun enlight
ens the world, by shining upon them, and 'round
about them; but by shining into them; by enlight*
ening the mind, as I said before ; ayea, which
seems to be somewhat more, by -sliining; in their
hearts, as the apostle expressed! it, 2 Cor, iv. 6;
He sets up a candle, which is his own light with-
, in the soul ; so that the soul sees God in his own
light, and loves Him with the love that he hath
shed abroad in it ; and religion is no other than a
reflection of that divine image, life, and light, and
love, which from God are stamped and imprintr
ed upon the souls of true Christians, God iscsaicl
to enlighten the soul, but it is not as ; the:sunieji-
Jiglitens ; v so he draws the soul too^but -notifroin
without only, as one .man draweth another? with
a cord; as Jupiter in Homer draws, men up ; to
heaven by a chain ; and Mahomet his disciple~s<by
a lock of hair ; but he draws the soul, as the sun
draws up earthly vapours by. infusing its > virtue
and power into them ; or, as the loadstone draws
(he iron, by the powerful attractions of his ; grace>
God doth not so much communicate himself Ito
the soul by way of /discovery, as by way;of;>irnr
pression, as I said Before ; and indeed not so niue,h
by impression neither, as b v a mysterious^ arid
wonderful implantation. Religion is not sp-niueh
something from, (jod, as something of Gdcl in, the
minds of good men; for so the scripture allows

- r of the ^Divine -Mature. WL

us to speak: itis torefore called his image, Col.
good men are said to live according lo
spirit. I Pet. iv. 6. but, ; as if that
le enough, it is not only called his im-
kge| butBven a participatiori of his divine nature,
2^if^i.i4i something of Christ iri the soul, an in-
lant-Cbrist as one calls it, alluding, to the apostle,
ak in 19. where the saving knowledge of Christ
is called Christ himself, until Christ be formed in
you* True religion is, as it were, G/od dwelling in
the soul, and Christ dwelling in the soul, as the
apostles St. John and St. Paul do express it ; yea,
God himself is pleased thus to express his relation
to the godly soul, Isa. Ivii. 15. / dwell in the high
and holy place, with him also that is of a humble
spirit^ <and again, 2 Cor. vi. 16. *As God hath said,
fiwilftdwettm them, and walk in them. Pure re-
ligion is a he am of the Father of lights, luminde
lumim ' ; ^ [a light from a light,] it is a drop of that
(eternal fountain of goodness and holiness; the
fereatbof the power of God^ a pure influence
Ifowing from the glory of the Almighty, the
brightness of the everlasting light, the unspotted
mirror of the power of God, and the image of
his goodness, more beautful than the sun, and
bof e all the orders of stars ; being compared
with the light, she is found before it, as the author
.of the book of Wisdom speaks, chap. vii. What
ipspoken of the eternal Son of God, Heb* i 3. '
in a sense, be truly affirmed of religion in
heaven born soul, that it is " the effulgence
beaming forth of divine glory f for there is
more 5 of the divine glory and beauty shining forth
m one godly soul, than in all things in- the world
19*

2is2 True:- Religion : a 'participation.

beside : the Jglbrious light rof the ^siin^Srbiitt a
JiarkcShadow ^of : the divine light* not;to^ com-
pared with the beauty of holiness, lyAn^immOT-
tal soul doth metre resemble 4he divine rnattire
than any Bother created being doth ; >butiireligi0n
in! the soul is a thousand times more divine ^than
the .;. soul itself The material World is! indeedja
faint representation 'pf divine wisdom, power, aiid
goodness ; it is as it were the footsteps of God :
the immaterial world of angels and' spirits does
represent him more clearly, and thus are the
face of God : ; but holiness in the soul, doth th6
most nearly resemble him of all created things ;
we may call it the beauty and glory x>f his, face.
jEvery creature partakers of God ; he hadurio
copy but himself ,and his own essence by rwhich
to frame the world; so that all these must ^ ne-
cessarily bear some resemblance of their \Makeu.
But no other creature is .capable of receiving
such communications from God as^a rational yim-
mortal spirit Js; and the highest that angel ?or
spirit, or any created nature can be made capa-
ble ; of, is to be holy as God is holy. So thehiif
the poet may call the soul, which St. Paul allows
him to do^ Divinas particula aurce, [a ^particle of
divine breath ; ] sure one may rather speak thus
of religion, which is the highest perfect joh that
the soul pan attain to, either in the present; or>
future world. , One soul, the soul of any man*
excels all the world beside in glory and dignity-;
but the lowest degree of true holiness, pure re-
ligion, conformity to the divine nature and iwilJ)
i^x)f more worth than a world of soul% and^to
be preierred before the essence of

bfitke Divine Nafwrei 223

/ .

>have*bften admired three great; mysterieis; and
iinereies, God revealed in /the flesh^GpcTrev^alM
inithfc word, God repealed in the soul : thfe lastas
?the^nystery of godliness of which I am speaking
A$ whtehl cannot fathonu it is this that me" apos-
tle Jsa^rs- transcends all that our eyes have seen^
ottr ?e ars v he ard^ OF our souls conceiv-ed* 1 Coii '-iL
0. , Eye hath not seen, ^.Christ Jesus fornied in
the soul of man, is as great a miracle, and a greater,
mercy, than Christ formed in ''" tli6 f rvromfc of a
virgin. There was once much glorying concerning
Christ in the Israel; hut let us call to the; powers
of eternity, and the ages of the wbrlcl to come, to
help us to celebrate and magnify Christ iii ^ us the
hope of glory ; or, if you will, Christ in-us the
first-fruits of glory. What has heen said may*
^iMrs^Help us in our discovery of that pre-
cious^pearl, Religion. There is nothing that men
do gene rally seek more, or less find : no nation
in 5the world but hath aimed at it in one way or
another; but alas,f how iew have obtained "if -;[
At; the i present day,- there are many claims ta^it,
and all pretend they have a just title : the meii
of Judah' cry^ She is of kin to us; the men 6f Is-
rael say, /We have ten parts in this queen y. we^
have more right ija religion than ye ; as they former-
ly ednterided about King David, 2 Sam. xix. They
say-pf Christ^ in=the same manner, though perhaps
UOtin the same sense^as was foretold, ;L*oi here ne
isf;; and, lo, there he is ; which hath made imany
say, he is^not at all: or, to continue the same al-
Itisionv they live by the rule that there iblloXVs;
they? will not go forth to seek him any where.
Mighty striyihgs, yea, and wars there have 'been,

True Religion a par tiisip&tion

about the/Prto dj^ Peace, who^ he

Snd> at this Hay Wo question more deb^ted^ hot

less decided, than which is the most -correct re*

ligious party in the land Would*

men Would dispute this controversy

aiidnot Mt1i : wO]^s';''ifiuch' : lefi9 J -wh:IEi-

ligion is of ah eminent jpedigree, of a iioble^de*

sfeent-;- you may find her name in the register bf

heavelri'j where God is^ there' is ?he. She ear--

ries her name in her forehead ; her 'divine dispo*

sition, ^^the diyine works; which she ; worketh, which^

no one efee can Work,, db bear witness which is^

she. 1 am ready to say with the man that had?

been blind, Jdhtt ix. 3. herein is a marvellous thlngv'

that ye know not who Religion is, and yet 'she is

v . ' . - ,GJ v -'

the mighty' power of God, opening the^eyesy
changing the hearts, atod, as it were, deifying 'the 1
souls of men. Why do we not also go about eh*
Quiring: which of those many stars in the ifirma^
Jneiit is the moon ? If ye ask about the bei^t re4
ligious party, I will point you to the blessed and
eternal God, and say, As he is, so are they, in
thfeir Capacity, each one resembling the childre;n
ofaJkihg; or I will point out the real Christian
by the same token as Christ himself was desig-
nated to John the Baptist, John i. 33." Ujponivhtitii
fftOtt'sk&lf see the Spirit ' descending and re
fy^fa&^dme is he. Ifye enquire about the
dreno^God, the apostle shall describe the
y^Eph^v* 1. the followers of God are^his
children. /' ' - ' ;; ' ''.- . ' - " r - ; - - ;;j;?

Call that religion which is most nearly
to the nature aM life of God^ under wnatevM 4
disguises or reproaches it may go in the i

the? wrld?]Dyor'lpwer stand aprd;

that character 4h^t : ;i&;'giyP'-of t |PNivadt V:?S&
I4rs and; j the m<to .that ? tdpth- appear to be after,
GgwJIs^lieaiit^ namQ^^X50hiprmat>ieytp ; his image,
)Dmpliant with liis will, and studious of hjs glory,
pltCih upon ; for : that is the best man, .under what
name/ispeverj he: gpe&; ; pf what; partner -faction
spe ver h is. Aiid-letJ no spul examine jtsejf b^
any-lower standard, than this* ^ a participation of
t^ie divine nature ;; conformity ; to the} divine im-
age.' r Examine what allian&e youri soul; hath to
God; whose is theini(^^(md;S^erscmp^on,l Ite T
ligion is divme, : prpeeeds'froin God, and may, by
its affinity to heave,n r be discerned from a child
of hell and darkness.. TJierefore,, Christians, if
you will make a judgment, of : your, state, apply
hiour hearts and lives to tlie rule, , the eternalr

j,the uncreated purity and . holiness-; and
see ; whether you resemble that pattern ;; for con-
formity ta the image and will' of God, is Religion f
and Grod will own that as his, when all counteirr
fgits and .shadows shall fly away, and disappear
for ever. I fear it may be imputed as vanity and
idle curiosity to many counterfeit, speculative
Christians, that they are very inquisitive, prying
into the hidden rolls of Clod's decree, the secrets
of -; predestination,, to find put the pauses and meth^
pd of their vocation and salvation ; in the mean
time thpy are not solicitous for, nor studious of
the;relation and resemblance that every religious
soul bears unto God himself; of the heaven, that-
is^ppenep^ within the godly soul itself ; and tlie
wjiple plan and mystery of salvation transacted
m the heart of ?i true. Christian. c

True fKeKgidti d

a^It is a vanity 'i^i^
pretenders .'-$&* riobility^ i^ tearni^
Seek to tf emonstr ate'tne one by their coat of apas
^oi^^o^tfeetf fian^yi and the-othetf by

, '. ' . . V ' -. - " " - J

or a tMe, or t heir names standing in^the
of the universitjy rather than by* th^a^
cornplishtnents and ^behaviour of gentle nMi 6t
Scholars. ! ^like^^aait^' I Aiibi-noty rttay be ob-
served in many jpfetenaers^to reMgion'r^sbme J 8ire
searching Go^^decrees, to find their names wrk^
ten in the? book of life; when they should be
studying to ^fiiidfr God's liame written upon their
bear^s^ holiness t6 =ihv iord-engf aven upon 1;heir
sDuls: some are busy in examining themselves by
iiotes arid marks without them ; when they should
labour to -find the marks and prints of God and
-His nature upon them ; some have their religioa
in their books and authors, when it should be ^th^
law of God written in the tables of the- heart 1 !
some i5 gl6ry- in the ^greatness of^ their duties* "and
in the multitude of their pompous performances^
and- religious achieTements, crying, with JehiX^
Come, see-here my. zeal forythe L^rd;> whereas; it
were. much more excellent^'jf one could-'see their
likeness to the Lord^ and the characters of divin^
beauty and holiness drawn upon their hearts arid
lives* Biit we, if we would judge rightly of ouir
religious state, must> view ourselves in God, Who
is- the fountain' of : aE< goodness and -holiness^ and
the rule of aU perfection^ Value > yourselves- by
your souls, arid not by your bodies, estates^ Mendf
or any -out ward accomplishments, as mbst } me^i
do : but that is not enough ; if menrest there,
they make an idol off the fairest of

tures, even oftheir own souls ; therefore value your
s)>uls themselves ,4>y 'What .they have^of Ged io
them.

vsjTp ^tudy the blessed and glorious God in his
word, and to converse .with him in his works, is
indeed an excellent and honourable employment-;
but O, what a blessed study is it to view him in
.the communications of himself, .and the impres-
sions of his grace upon our own >souls ! All ;the
: thin and subtle speculations which the most ex*
alted philosophers have of the essence and nature
erf God are a poor, low, and beggardly employ*
ment and attainment, in comparison of those bless-
ed visions of God, which a godly soul hath in it-
self when it finds itself partaker , of a divine na-
ture, and living a divine life. Q. labour to vieyr
1&p4 and his divine perfections in your own souls,
iflhthpse copies and 'transcripts of them which his
i|ioly:Spirit draws -upon the hearts of all godly
ipen. ;This is the most excellent discoveij df
God of which any soul is capablet; it is betteriand
Batpre desirable than that glorious = discovery tbat
'Was made to Moses in the cleft ^of the rock, -ExoB.
xxxiii Nay, I should much rather see tie *real
impression of a 'God-like nature upon my. own,
Ipu] ; the crucifying of -my own pride arid self-
will ; the mortifying of -the; mere sensual life, and
a divine life springing^up in my soul instead of it;
I -Would much rather see my soul glorified with the
imagevand beauty of God put upon it, (which is
liideeiS a pledge, yea, and a part of eternal glory )
|han to have a vision from tne Almighty, or hear
aTVoieewitnessing;from heaven, and saying r ^%oM

in ^kommy soul is well pleas-

True Uion it

/Phis of Which >I a m spe aking, is
of heaven itself $n!tto .soul, ^a-
of happiness;; fpr happiness, .heaven, its
nothing /but a perfect conformity, a ejhegrj
ieternal compliance ; of .. all the powers pf $-
W^fe'fhe wul pf Goci; ;so that as far /as, a ..,!{
soul is thus cpnformeid tb= God, and/fille^
fulness,, so far-is he/glorified -upon earth.
quanttimidistamus a&MloM how f ar are

we from being like him!!] ; .

Secondly, Let wisdom then fee justified pf her
children ; let the children of God, those that ;> are
liis genuine offspring, rise up and call him blessed,
in imitation of their Loi'd and Saviour, that, only
/ Son of God, i\\^i first-born amongst many brethren^
who rejoiced in spirit, and said, 7 thank
fiather, Lord of heaven and earth, that tkpi
revealed these things, Luke x. 2 1. or, accordjn;
fhe style of the apostle JPeter, \ : Pet. i. 3. ]B.
ed be the God and Father of our Lord Jesus Cft

*/ "~ ' ' ^ * ~ < '. :-,-. - . -

who MccordingJo his abmdani mercy, hath Qegojtien
3i$;Qgain /... There, is no greater contradiction, than
that a man should pretend to religion, an<d yet as-
cribe it to himself ; ; whereas pure religion is'whot-
ly of divine origin : besides, religion doth princi- 1
pally consist in the subduing of selfrwill, in corir
Jprmity: to, and compliariee with the divine wilt m
.promoting :Qpd's glory m the world* ^Theh, arwi
not till then," may a soul be truly called religitoj
when .God becomes its supreme object ? of desire,
and the interest of God is so powerfully plant eid
in it, that no v other interest, no self-interest, l^p
creature-love, no particular privatf! end, can grp;|v
with it, any more than the magicians could $f a

of the Divine Mature.

H|f0re :M6se4 ^hen he came* ih the power 6
<|&0^tb ;work wonders. Sor that what Solomon
s|iit& > bf ; self-seekingj; Prov* xxv. 26. For yien to
sjjefc -//te M>n glory is not glory, I may safety
hv^the principles I? have laid down, selfish?
; i| npt religion. How mainly and tnadly
!$rea*n that their, sel$religjon will cany
ihe^en; wh0n heaven ; itself is nothing
But th^ : perfection of selfrdenial,aiQd God becom-
Jn^ail things tp: the saints, ,1^ Gor. xvi, 28; Instead
6:^a4^^Q<3!ingi men towards heaven, there is- nothr
iftg;tiiat doth more directly warl against heayen^
that prpudv and: petulant spirit of self-rwill
Btiles in the children: of disobedience. ; S6
when! the Holy Ghost would describe David,
el^of the best of men^to the,best>advantage r he
deseribes him as opposing self and self-wilH
i ^in. xiii, 14. A man after GodPs own heart ;
c\nd, Acts xiii. 36* He served the will of God in his

".>"''>> . .." .; -. : '.'.'"-" .. " *^ ' -

' Tfhere were of old a great number of philo-
sophical njieflj whoi being raised above coiitem-
platiiig their own souls, which is the logical; lifej-.
untQ a contemplation of a Deity, and[ being puri-
i|e^lw a lower kind of virtue and moral good^
riefSj from the; pollutions that- are: in this world
through Jtist, dm yet ultimately settle into them-
selves, ariji their own self-love. They were full
indeed, but it was )' not with the fulness of God, as
thj^ atpostle speaks, but with a self-sufficiency ; the
Ifeav^n of self-love lying at the bottom did make
them swell with pride and self-conceit. Now

hough, these men were free from gross external
yet they did not attain to a; true
20

True Religion a paHtcijpaiton

of 06$ nor ;to
they set up themseves to ;.
idols, and ^carried such an image .J
cbnimuatty before their eyes, that * ffiey Sarnie

:i.v -, : j- H.>, : ; '-I- j>V:- <:5'^ -^ ^ H^:/% J-J'.O

fclear and spiritual discernment of God.,'* The

t ' :; .'--'-'>*'' ' -; i ' ' "'' ; >--' -' 0; r- i '>^ airJa

V t ' :; .'--'-'>1''i. ' J -; i ' ' I"il_'' ; > >--' -' ; r- i ' ara

did, as is related oi one oi the Persian Kings, en-

-iT*.-* j.f ' -T ' >; "'-'- j; -" ^ i' 1 ' ' : i?^vi/i. ; --:;^;:WTVi;.fl

shrine themselves in a temple oi their oyvn.
why sjp^ak I oT heathen jphilosbjihers? Is
not^thfe same odious ispint of seltalipr^tion
found among many Christians, j^ea, and teacher?
of Christianity too ? Witness that whole clas| o
men, "who, whilst they suspend the grace pf ?Oftd
upon man's free-will^ do utterly rob him of/i

fyry. < Some of these have impudently given,
ort, but unsavoury answer to the apostle's
tiotif in 1 Cor. iv. 7. WHo maketh ypu to
from another? 'Eg6'mMjpstm.di^emq^-\^
myself to differ .'!" These men, while ^he
tend to high attainments,. do cjiscover a
^daost ignoble spirit. To fasten- and feed upon
thing fin ?the creature, is the 'part of a IpW a
degenerate Spirit ; on the other hand, it js J
greatest perfection of the creature, not to be
own, not to be any thing in itself ; but to l?e w
ly dependant on the blessed God, the father ana

J ' I ' - ' ' "- - . ' f . ' - , ' '' .* .-'''.:'' .--'-} | '

fountain of light ^nd grace. Holy Paul constaiit-
ly exhibits a different spirit, as in 1 Cor. xy.
J, yet riot I, but the grace of God which was
trte. I have mentioned before the fair and
ourable-character _"the Holy ;<jhost hatE
holy David, d man after Crod'5 '-own- he

--,:, ' ,, ~ '-' ' -f .-''. '-' . - "! '! V '' ' '. C '<'

you may also find a description of th0se
Scripture, riot much ^differing from the ; other;
jphrase, btiit .veryimuch in sense; it is, it he same

of the Divine Nature. 23*

^; v i'' .-:.' '-" ' " -.'-' '- ' ' '

that is gi^en of the prpud Cilice of Tyrus, Ezek r
the heart of God.

8f we/ ' $*W ly W^^ partake of tfee divine
snatt IK?* 're to ;claim any part of the

if 'we conform, to >d'a image r

a^ney of if, is as utterly inconsistent
true Feiigiony as iire is w\th water : lor re-
H|;ioti ' nothing else But the image of Godiipon
tlie soiil, the reflection of a beauty and glory
hatli put upon it.:. \ .Give ,. i al^ v })^e.r?-
'^)^.^wJwlteveE. is kept ^ac]c, Js
purloined feom^him. Let us glprj
fulqess of God alone > and in our pwn.j^pn;-
nbthinghess. The whole of religion % of
P we se^ and diseerni the great things of
i It is Ib that light that God hatli set upjla
to the ^ apostle/ 1 Con ji: 11., ;fc^
- knoweth no man, but the Spirit o

oC" That love whereby we love him, lie first
pe%'aHrbadi in our hearts. If our souls, be
^pl, it is with liis brightness,1;lie beauty an
^:of I essential holiness, According to the a
J^e^. xiii. 10. Partakers of * his holiness. If Wft
^ 5 reyly^ and truly full,' we receive it of his fuj-r;
fl|sl v accbrding to the apostle, Eph, iii. 19. FtUejl,
^ifc till ' the Jidness of God. In a word, if we

m-- " , . -; "!-' +/ - . +/ .--,.-- . . r '" . f ;"''"

e Jahy God-like disposition, it is by his spreajd-
iBg'of his image ip us, and over us. By all which
Jfc ; 'appears to be a thinor not only wicked and UK-

t %' '' *- A ; -^-- V ' " ' - ' ' - ' t_J '- ' , V. "' -'""''.' .-".* ' '

biit utterly impossible for a r godly

'-r. -iV: -'.. * ' -i , . r* - '- * -. ">

- . - - -

birt a communication of divine glory;

' - ;' " "- - .'-' ; '. e --- *

True ^ftetlgion a

God is their glorified, when -the soul, by hojy
and gracious dispositions, becomes Jike unto J^im.
How is it ^possible that grace should be a^hadpw
to obscure divine glory, when itself i$ jiptjijpg
e v lse, as it comes from God, but a foe^m of gjopv|?
And as it is found in the creature, may properly
be called a reflection of that glory. To conclude
then, be y<> persuaded, that a man hath so much
of God as he hath of humility, and self-denial,
and sslf-nothingncss, and no more; he is so.farof
God, as he loves him, honours him, imitates him,
and lives to him, and no farther.

Thirdly. By this discovery of the origin of re-

1- \ J x J xU . V A .

iigion, we came to understand the origin oi sm
and wickedness. And here, according to {he
method in which I spoke of the' origin of reh'g-

" i , i ,i . , f 4- '^'v ~

ion, 1 might shew that the origin oi ^m^t^om
without is of the devil ; who first ushere<i it into
the world, and ceased not to tempt men 6^030*
tiriually ; so also I might shew that men are His
instruments ; and that sin does, in a sense, .spring
from many external sources. But these r thingp
are more improperly said to be the causes' of sin.
The inward cause is the corrupt heart of jmajii ;
that unclean spirit, that unholy nature, which Js
indeed the worst and most pernicious devil Jp
the world to man. It is an old saying, Honip
homini dwmon ; " one man is a devil to another ;**
and though it be in some sense true, yet ii^is
more proper to say, Homo sili dcemon,^ man is a.
devil to himself;" taking the spirit and'principre
of apostacy, that rebellious nature, Tor ^tne\devjj,
which indeed doth best deserve thai riamet r ^ut
yet, if we enquire more strictly into the origin~an(l

of the Divine Nature. 233

nature of this monsjter, we shall best know -what
of it, and how to describe it, by what we
.eari9f religiohl Sift then, to speak pr op-
is nothing else but a degeneration from a
poly state, kn apositacy from a holy God. Re-
li^ioh^is a participation of God; and sin is a de-
parture: from hinjl Therefore it is usually de-
fitted by negatives; departing from God ; forsak-
ing him ; living in the world without him, &c.
The soul's deflection from God, describes tHe
general nature of sin; but then, as it sinks into

^j. , .-; - -. ,,-.---. . - . : . I " ;

itself, or settles upon the world, and fastens upon
the creature, or any thing therein ; so it becomes
specific, and is called pride, covetousness, ambi-
tion, and by many other names. All soufs are
the offspring of God, were originally formed in
his.iiaaage and likeness; and when the y express
i^ie purity arid holiness of the divine nature, iby
tiding perfect, as God is perfect, then are they
Called- the children of God: but those impure
*^|)iritl(--'that.db depart from^ God, may be said to
implant themselves into another stock by their

-- -I'- i';% ' . V ,"- '- : J . ' , '.-..' ' ' \ - : ' .,, . ' " , J ' - - '

^own-low and earthly lives, and are no more OWBK
^d as the children of God, but are of their jatker
j^isi \ldewil, John x. 44. , By which you may under-
Istarid the low and base origin of sin : nothing can
be sp vile as that which, to speak properly, is
nothing, else but an entire falling off from glory
itself: -By this you may also discover^ the mjse-
raiBle ( condition of unholy souls. We need not
call foi* fire and brimstone to portray the wretch^
j^ifeiij| t pf jsinfui souls. Sin itself 13 hell and
death, arid misery: to the soul^ being a departure
Irpm ^ ffobcbiiess and, from holiness itselfi I* mean

; ^- ; - ;: " ; '' '-'- - v ------

The Christian :&$igwftfa principle

from 1 God, in conjunction wkh whom the happi-
ness, and blessedness, and heaven of -a-soul i dd
consist. Avoid it therefore, as you would ^ avoid
being miserable. < * <*,

CHAP. II.

True religion described, ^ as to. the nature of it, by

; water ;. a metaphor! usual in the Sc#iptwe$;

1 ;' Byvfeasom of the cleansing virtues of it. ; The

defiling nature vf sin, and mebeaiityiofjioliness

inanifested. 2. By reason ofth

tue of it. This briefly tomkediupm^

- more fall discussion; oj it? referred 'tow

, place. The nature of\ religion ! descnbejEt^by^ a
, well ofi water-: that itis&iprinci

of/men^ proved by much Scripture,
; atiom oft religion by this test; by which
i ation are excluded -all things (that \ are

temal; external reformations and. perfofmaneegj

- ^j - g_ ^y

-i J^- godly man hath neither the wkol&of his busi*
nesSt-nor his motives lying without; him, s l
sanve examination many things intemal^

., wot io be religion' -, it i&m- sudden passion v

~

s nor any thing, begotten and maintained
, 1>y>.fancy$ and tfw mere power, of inia^naliom^

'.. I ^Ei*LL^now attempt to explain -. Jthe natoi- e tpjl
true religion, which : is liere; ^sciibed i

jj f

blessed Lord, by -a well of water. First j

l: of water.

by i/rater. Th1s% <a com
tli^fe6ly^eri|ittre^bMh 6f
and j the NeW. ^ By thi
was; typified in the cerensi>itial' lai? ;
both pei*SofitS aiid thirigSv ; ceremonially
were conimanded to be washed in ; wat^Fj as c is

seew

t this notion the 'saitieHgi'cer i prayed $6
br %e^l^alinis whett he ^ v

the be^ X^ a sttangel-i Ps. fo T, f^o^ ; i^%fti J

ti^ of ^a stra^e^ i6isternV as his v on Soleffiour de*
scAes that 'imcleaiifattj Prwx^* 15^ afid l noiw he
prays te^watei 4 irdm v; th^ fbuiitiaJh^of grate^ to
xfetns?%jin ! : he now j fcties f6r water froni^bfe
fountain ei^gracey ; frdm the blessed Messfeh,^that
&|iinifig> up into th^- W6rW at B^thleheitt ^ and
that, with more earnestness thatt fdrmfeirlyf whifii
the -water of c the Well of JBethle-
wlifch is 4 by v the gat^, ^ Sairi. gExiii; 15*" Iri
the-iame .- phrase ^he sanie grace is ; promised & by
the^ininistry of the^prQijhet^ who prophesied of
the^grsice mat shottld- come wntb Us. Thtis^we^
read> of ^the- jfiair ^ and flourishing state ^of^the
churehv Isa>lv^'i^ll^^2%>MM^/ fe like a watered
g&rd$ttf and like a spring of water, wb&se waters
jpatl not; ( an&of the fruitful state of the^gbspe}
^Joel'im 18. <Att the rivers of^MMah
with watersimd trftmtmnskall tome

That these promises' are m*

336 WM ChgijSticHji ReKgipn a principle

derstood of the grace of sanctification, the proph-
et Ezekiel sheweth plainly, Ezek.-xxxVi^!5i6. J

f ' ' - '. o .. * -"'-- ' .",^-'. - I- ' - , v*' *','. " " -' ,--- '--'! ? i f --..-.""

Will sprinkle dean water upon you, and ye shall be
clean ; from all voW filthihess, ^wrM fr&tii "''till

.-, < v ' -- -'V-^r - .' ' . --',.</<;.."; t/ * '' - ' .' ' - _' '"-^ * ,~ ' : v . T., - ,- -

idols will I cleanse you; for.ordinarj^
Water cannot pieansotnen firbin vs.
prophet Isaiah also puts it oiit of doubt^
prophesy, tbgethei: with the interpretation <pf it,
we find both in one verse, I^a. xliy. 3; /?/// port?
water upon him that is thirsty, and floods vvpon the
dry ground ; I will pour my Spirit upon thy seeHl,
and my blessing upon thy offspring. " By the same

..--, --r -..-.. </-;.- >-- *e._- .: O , - -* '.->. I?- *V- = - J.f : - ; O "- -' . r ' -.- v. ..--.,-. . -- -

ceremony the .gospel dispensation represents the^
same mystery in the sacrament oj bapiism| land,
by the same phrase ^ our Saviour i'ojofero and
isies the same grace, John vii. 37. If
thirst, let him come unto me and drink:
apiostles after him, who, in allusion to water, call
thisigrace the washing of regeneration, Tit. i&:5i.
To y^ich I might add 1 Pet iii.,21. and many
other texts if it needed. ; \.^ t

. ^pypfj as tlie grace of God is compared to fir^
because of its refining nature, and hecaiise^of 'iis
consuming the dross and refiise of lust nitlie
soul ; and to other things, for. other reasons V/ so
it is compared to water, especially for those two

',**. -- f- ' -JL *'' ~ '' ' ' A - " - ' " / ' - ' ' -" -''....'''",'

properties, namely, cleansing and quenching: for
observe this by the way, that it is a.yery in?

- .'-'-*.-- ".-./". .' / ' if, ' " " :''-.' v* -'ij- * "-"' * " '-..''- ^ '.-;

jiiripus thing to the Holy Ghost, to press^ the mef
taphors which he useth in Scripture, fiiFther

-. " V ' . > - - " . j ', -'.-.- - ' . * i-- - .. i " -;* - * " '- '... ^ i \

than they do naturally and' freely serve. Neith-

.- . . J~ -.-_-',;. . r J - ' "v '' - - ' ' ' ' '~ 1 "'' '' -;'-^'

er_ are we to adhere to the letter of t
phor, but to attend 'Untp the scope ojf; it*
tenaciously adhere to the phTcaseolpgy,

in : ftw -iSsufe -i odd

6 j quaitel

i[*f %tf ajnye^lasphefaiies ; &i?y wffl
How can'firei wajsn ? ? w!ie^

3 < * -i-. iiiv-. -i>/v' ;>., v> . ..* ' w T- '' 'V :r; -/*n - : -r^-i

flj|^ T j^e^q; in., .tjbfe. prophet, /so. iy. 4. /we ^Lom
^^S^mo^;^- ffljhjfjf *fo daughter (jf jZlo&y

JM *fhc sntrii of" ^fmri^. Biit whtf art thdii,

Boj,iiV .T^vi^-'M-r '^- ' s ^i j v^- ii.'- - "" : - i'- ;; -- i ''- ; i?--^i t ^ f i^' J i
ijiapi! mat wut teach him Id fpeak 'who lonned

^ivn^ijf Th^ Spirit ofGda iriteMs ife^ir-
||p:aM[| property of thirds, when he ; iiames tiiei';
ph^t wb mdst ; c] ~

Tiattrre ^T^i^t^'cdiiitt^n^iEid M^ - !.S
is ^he ^urift^fig; of tlie fecml, t^hicli iin ;8^'%*^-

r; shi is often sicifbfei^|b
, abonyna-
fs^, 1^

i

not %alf so loath^6:iQ as
^ dt tk&tfjijjas

sole offti^^ ^but w^f

"'

loathsome

t *l'S:;'j-->" ' ?':'- : -:.ir- - *''": -: ; -/; I>T* : -i

emng^ of amration. Laizatas^ Ij^i
|itt ^f ^hnirig^

to tfe piire ef&svd Clod, ithaii J^rze-
.-si , rv^/VjS . -'-r^ :--, .- .' '.v.'^; 'v-^ ; ^*.
put at the window, aooi*neg ^Fitn

"paint^ If tKc? Bestial a ^ddi^loDlikh

sJif-?Xn- iiJ-* "i i'- : V !..-.,.',;' ; ! " ': i..'> V '-.:. . " *-* -I'.i 1 ' s ; '.' '-

ham oij his ow.n, eveij hiss righteousness, be as a
feBi, $k Biy: & wiienc^ sliall we Tbcftbw a

- Tf. -|T?iYt'- ? fS^vV/''. ;i* ( '-51' <>-: .;.' .'., ;V;--: "'' ?-,-f-;; '>'.'-;''

hr^ase^baa epoghjto ^deseribe the werst i& a

"

238 The Christian Religion a principle

no more of it, I can say no worse of if, than to
tell you it is something cctatrart to"
the eternal t'other of ^ight,^ WniOfis
brightness, and glory itself; or,%
phrase, Rom. iii. 23. A falling short

* ' "''' ' " " ' */ ~' ^y v ^j ^ : "

ofCrod* Which ;hathmade me many times v^6
der, and almost cry out with the prophet;
tonisked+O ye faavens? ctf this! when I
poor, ignorant, wicfce^ ahd profen
passing by a person or a family visited with sdine
loathsome disease, with a mixture of fear 'and dis-
dain^ stopping their nostrils, and hasteriing
when their own souls have been more
any reptile upon the earthy spotted'wi
and atheism, and puffed up with pride and
and contempt of God and his; holy image. ^ This
might well be matter, of wonder to any- maij| ? iill
he considers with himself, that one f part^of^the' 1
uncleanness of those -men^fis^ that very blinihiesl
which ;keepsv them fromf discerning it; r l^sjieaR'
principally of the defilement of the soul ; thougK
indeed the .same pollutes the whole eonvereation
eyety action? springing frontsuch an-uncl^n^near^ 1
thereby l)ecomes: filthy^ even- ;as the
Moses, |^it into his bosom, became ieprous
iv^CI* or rather, as one that is unclean> 1^ a
b^jr, dcfileth all that he touchethy^fe^. ii13

JVow^ ^ rjeligjiott subdueskthiss uncleaXi spi
conversation; so that, ^though the * soul
for merly aa ; filthy and odious as Augeas'

' ' '

^ Augeas ; had .immense herds, and^ the stable 3
they were kept had nyer been cleansed, so that ^fcje
seemed impossible. Hercules, undertaking 1 it, changed the
coarse of a river j and?6y that means immediately

'

!'' ' I ' ' ' -; ; . ' '

m *ihe Souls of good Men.

' '-- '-Y- ' " ' ' '

vi^
I iure

. ,.', ,

those Jivi

j one may ^ay oi it as
oft the Qprinthians,. 1 on vi. 11?
of you ; but ye tire washed* but ^i
. The soul diat beioi e ^was ^hiite?
white as woolf 7s. i. 18. Thte
oul;that efore was like Moses' handy leprous as
snow, is -now like Davids' heart, white as
yea, and whiter too, Ps. li. 7; O wh^:
aii^ gJorjj is put upon the soul, that shfees
t'fieriimgge. and brightness of God upon it ! '
mon, in all his glory, was not beautiful like such
ajspul; : nay, I dare say, the splendour of the' $imj
i%jt|; greatest strength and altitude, is a-^aipt
gliflamering, if compared with the day-^tar of relig--
iojj^Wjbiich even in this liie, arises in the* heart;
cf, 4nrthej prophets' stile, the sun of righteousness j
mhieharisefh with healing in his wings, upon them"
t^a^iear the name of 'God. ^po speak without d
metaphor, the .godly soul, 'having: received irttO

& ^-\. --'-^1 '- - - f ' '- %j . ,/j . * ^&

itsejfithe pure emanations of divine light and love^
breathes after nothing more than to see with
nearer vision, and love more ardently : its incli- v
nations are pure and holy; its emotions spiritual
and powerful ; ! its delights high and heavenly ; it
may be said to rest in its love ; and yet it may be
saidiJhat love will not suffer it to rest, but is still
urgpigsit forward to -a more intimate union with its
beloved object. What is said of the ointment of
X>hrisfsv namev Ccmt.;\.'3. is true of the watei* of
hit'Spirit( it is poured forth, therefore do ^/te 'mr-

- t l _ _ / . ; . '-., - M - ' , ' */ - '' * ' " ' V ' - ,-..'.--''-

^i^lp^^Htyn- :.: JEleligiph /begets a pu re and holy
5ove m ti*e soul towards thai blessed God that

.

fhe Chrisimn Religion principle

it;; it!bai;thes jigelljin; the: ^owi
duced it;; audi basks; perpetjiajly in
beams that first priginatecl it; Bteligipfr proceeds

from Qod. lijmseif^and is eveir reterctti^tii^^

breathing with ttoli^r
$hom\ have Lin, heaven but ihee$ i$i
there is none thott / desire beside thee I Tlife
aoul.;that ibrfloierly Baay be saicj tOjhave, \mn among
by reason of its filthiness, is. now- as tlfe
of. a dove covered with silver^andr her
with yellow gold: the soul that fcirmerr
lymay be said to hate sat down by the fleshrpots

r if: , ' r ' ' jf -'.' ' . j/ ...-.- > ; ^ - .-

qf Egypt^ becajuse of its sensual-ana earthly loTjes,
beinff redeemed by the almiffhtysrace ;6f Ocwias

. - ' ij, . " "'-'. - v ' : - *-? *f- CJ- - ' - ' - ' VI *t~-

upon its way to the holy land, hastening to a
country not earthly but heavenly, Heb. xi. r 16.
This pure principle being put into the soul, excites
holy studies^ indites^holy meditations, directs it to
high; and noble ends, and makes allvitf embraiBibs
to be pure and holy, labouriog to be like
himself thougli before it w as impure and f ii
trous, ireei for sin and sell and the world, to J
and rest in. In a wordr this offspring of heaven,
this King's daughter, the godly soul, is all glorious
within; yea, and outwardly too, she is clothed with
turought gold, Ps. xlv. 13. Her faith is tiaore
precious than gold, 1 Pet. i. 7. and her conversa-
tion is curiously made up of an embroidery of
good works, some of piety, some of charity, some
of sobriety, but all of purity^ and shineth with
More noble and excellent -splendour, than the high
priest's garments and breast-plate adorned with
such variety of precious stones. This precious
ointment, this holy unction, as the Apostle calls

the Squls of good Men*

it, 4 ^fo^ii.s2Q. diffuses ? itself like that of Aaron;
and! te&ithousand times more fragrant, thouh that
much cbinmended in^Ps. cxxxiii. running
ona his head upon his beard,and from thence
he skirts of his garment. Not my feet only*
y hands and my head, Lord, said Peter, John
saiii 9> not well knowing what he said ; but the
soul that is truly sensible of the excellent purity
which is caused by divine purifyings, desires to
have the whole man, the whole life also, made
partaker of it, and cries Lord, not my head only,
not >my heart onlyj but my hands and my feet also;
make ,me wholly pure, as God is pure. ; In, a word
then, true religion is the cleansing of the soul, and
all the powers of it ; so that, whereas murderers
sojnetimes lodged in it ; now righteousness. , The
JLettof jthieves, thievish lusts and pleasures, and
interests and pursuits, which formerly stole away
jthe ^bul from God, its right owner, is now Decpme
a temple fit for the great King to dwell, and live,
andjreign in j and the whole conversation is turn-
ied from its accustomed vanity, woddliness,. and
iniquity, and is continually employed about things
4hat sre true, honest. jusL pure, lovely* and of good

. TVI -1 ' J - * " " "'I'- **

fepovt, Jtfhil.; iv. o. %,

- 2. Bj the phrase water, the quenching|iiature
,pi-re}igibnas icpmmendedto us. God hath ; endued
>the immortal soul with a restless . appetite, and
paging thirst after some .chief goyod; which, the
t, f evpry man is continually groping after,
aiming at, though indeed few find it, because
ekit tv;hete it is not to be fbund; If './we
^properly, it is hot gold or silver, or popu-
- applause, at which the covetous or ambitious
21

242 The tifmtiian j&Rgion a^prfaciple

mind doth ultimately aim ; biifsqitiie
happiness, suflticiencyv and s^isfectj^ii in
things; in which they are more?guilty tif c
than atheism: for it is dear, thatifie
deny a supreme good :; for that at ^hfch
chiefly and ultimately aim, is their god, be it v wlia|
it will; but they .doTerily contemn th^s true6ot||
when they place their happiness , where it is ntit
to be found, and' attribute that fulness and suffi-
ciency .to something else besides the living Godl
Sin hath not destroyed the nature and Capacity
of the rational soul, but hath diverted the mind
from its adequate object, and hath sunk it into
the creature! where it wanders to, and
a banished man, from one den and cave to
ei^but is secure no where. A wickefl
is alienated pom God by sin, and departed
the fountain of his life, flies low in his affections,
and flutters perpetually about the arth, and
earthly objects, but can And no more resit for tli(&
fobit 6f his soul, than Noah's dove could find^or
the sole of her foot. Now, religion is the MnS
that restores this wandering bird to her owni^ay
from whence she was departed; it settles;" tlw
soul upon its proper object, and queh^hes^iti
burnifig thirst after happiness. Arid fpr this
reason ;it K called water in ^scripture, as appe&r|
fromfsa. Iviii. 11. The Lord ishatt satisfy "
soul in drought ; andlsa. xliv. 3. I
ter upon kirn that is thirst y,andjlood
ground; campa^d^ithLU^feVEii.37.^^"^
cwd tried, saying, If %ny tiicin ffwir^ lef$/wtf ctyfi
unto me, and drink. Religion is a taste of itfmiitfe
Goodness, which quenches the soiiPs thirst Baiter

O ' ,'*

'I

v 243
^(Created; and finite gopd ;, even-as;, thai|l tes

him off - from: any; expectation of the

.m~>- it' ';= W-M: - J".-. -j/ . -.* ' - '- <' ' -vi"

Cjome, and made h"^ cry out presently

Johnj i, 49. And ^eye^;r ? eHffiious;jS(>ul
a taste i of God, even in this life^ which,
dp not perfectly, .fill him, yet cipth per-
him where" all fulness dweUs* But
|. shall discpurse -more largely, when I treat
Jppnse^u^nt of true, r^eligpn. ; \ j, ,
pceecl, . tftierefbre, ,to the . second -phrase,
by- pur Saviour describes . the nature of
religion: it is a well, a fountain in the: soul:

- * i > -. ^y - . . - f . . ' _ ' .-...*'. '- - - - '" . " * .' ; " . > '.'..

' ', in him a well of water. From which

t- ; ; ; ,- . , - - ; is . : " " . . - . ' - ' . ' ; '--:'.'- ; .

tp wave particulars^ J shall only obsei^ve,
^Leiigion is a principle in the souls 6

W\'~ : -''"> """' '' \ ' "..',"' ' '"'''-'" v : ; ": ' :'

; - ,. ;-;, ,.-.;: - ';:' ./.:..,- V <' -: '1 ; ;,:

that Christ infuses into the soulj is
q^L' Ijlke tlie water that he pours upon pur streets,
Cashes, them, and runs away; but it ber
aicleajnsingfprineiple within the soul, itself j
^jpop fromGpd becpines . a fpuntain HJnman^
as if man had a well in! hjmself^ jorv weire^jthe
spring of his own motions towards:, Opd-: <X
not arty will in the natural man so divinely
: ; ( . Opd hath indeed given this to his natural
Jiis only begotten Son, to have \,life in him-

*' i'y T ; 'Y ''' ' : ' : ' '-'*' : ' : ' :: - '' - '/"v : - " '"'*"' >'' ? " ' " - :

a^/^ Jpf^n y. 26 but not to any of ihis v adppted
you ask me , concerning, inaii in his, nait^
* ani so fer/from thjinking that he
kening ; ppweri a principle, pt life
If, that I must assert the contrary with
apostle, tfyat he is dead in trespasses and, sins,

244: The Christian [Religion a^rmciple

it 1 and? so far from thinking thufc
himself ;a well^of watery I must calli- him,
the. prophet, /sm xliv. 3. tkirstyrandi
liivregard to the regenerate man, J
teriinto that deep controversy concerning? -.the*
co-operation of THan's will with the Spirit ofj
and its subordination to that -in aikgraeious
or how Jar this renewed will of man; may; l>ei

;. ~ : v ~-

ly ^called the cause of thenrj .orily,/!
that repenting and believing are prop
acts^ and yet they are perfor^ied? by G
en -Christ must give this water, ere it
well of water in the soul ; which is enou
pose- to clear me from siding with either of thos
parties^ either with those that ascribe to God tha 1 *
which he cannot do, or, with those that ascribe tov
free-will that which God alone can do. But 4 fear;
nothing from these ^controversies ;^ibr? that, ways
wherein?! shall discourse of this matterv?wiH ?not
at all border upon them. ; WB f> ei

This, then, T affirm* that reliffion is ; a living

- ,/ - f * _ O ^5

principle in the souls of good men. I cannafebel;^
ter describe the nature of religion, hthahv to ^say;;it
is a ttature ; for so does the apostle speak^oriat
least allows us to speak, when vhe, calls it aTJartiei*
patioti of at-divine nature, 2 Pet. i. 4. : Nothingf
but a nature can partake of a nature; a,man?a
friend may partake of his goodness and kindness^
but his child only partakes ^of his naturei ; he thafc
begets, begets ^a nature ; and so doth he^ tha^Tiiel
gets again. ^ TOe sun enlightens the w0rld:^but
wardly, but it does not give a naturelike its ioWB.
to th* things so enlightened ; and the rain doth
moisten the earthy and .refresh

does not be^et the nature of water 'in the earth

. m the Souls of good Men.

Sut Ms water that L give, say* our Saviour,
cometh atwelkof water inlhe soul. Religion is not
any thing External to a man, hanging upon him,
or annexed to him ; neither is it every thing that
is jin a man, as we shall soon see ; but it is a divine
principle forming and actuating the souls of good
men ; a living and lively principle, an inward and
spiritual principle. I must not speak of all these
separately in this place, for it would interfere
with my discourse.

When I say religion is a principle, a 'vital form
actuating the soul, and all the powers of it, an in-
ward ^nature, &c. saith not the scripture the same
here : a well or fountain of water ? And else-
where, a neio man, the hidden man of the heart,
the inward man, Eph. iv. 24. 1 Pet. iii. 4 As the
soul is called an inward man, in respect to the
body, 2 Cor. iv. 16. so religion is called an inward
man in respect to the soul itself, Rom. vii. 22* It
is a man within a man. ^The man that is truly-
alive to God, hath not only inward parts, (for so
a dead man hath,) but an inward man, an inward
nature and principle. Again, it is called a root,
Jo&. xix. 28. or, it not there, yet plainly, in Mark
iVi 17. where temporary professors are said to
have no root in themselves. And this is by the
same propriety of speech, as that by which a
wicked principle is called a root of bitterness j Heb.
xii. 15. Again, it is caHed a seed, the seed of God,
1 John iii. 9. where this seed of God i& called aa
abiding or remaining principle. In the first cre-
ation, God made the trees of the earth, having
their seed in themselves, Gen. i. 1 1. and in the
new creation, these trees of righteousness of
21*- . - - ;

246 The Christian feeMgioh a principle

G od's planting* are also made with seed in them*-
selves, though not of themselves : -it is said^to^
the seeid of God indeed^ but remaining in the god^
I j soul. Again, it is called a treasure* in opposi-
tion to an alms or annuity, that lasteth -but for a
day or a year; as a well of water, in opposition
to a: draught of water; and a treasure of^the
heart, in opposition to all outward and earthly
treasures, Matt. xii. 35. It is a treasure afford-
ing continual supplies, not exhausted, but increas->
edby expending; wherein it exceeds all treasures
in the World. By the same propriety of speech,
sin is called a treasure too, but it is an evil treas^-
tire, as our Saviour says in that same place. Do
you hot see what a stock of wickedness sinful
men have within themselves, and although they
have spent upoh it ever since they Were born^
yet it is not impaired, nay, it is much {augmented
thereby; and shall not the second Adam bestow
something as certain and permanent tmon his off-
spring, as the first Adam conveyed to his posteri^
ty? Though men have Something without them,
to guide 'them in the way of life, yet it is a living
principle within them, that denominates them
living men. The Scripture will abundantly iiir
form you Which is the true circumcision, Col. ii.
Il^|he true sacrince to God,\Ps. H. 17v And in-
deed the la>y itself is not so much to be cons-
ered as it wai^ engraven in tables of stone^ as^$e*.
ing written in tht heart, Jer. xxxi* The Jews,
heeded not to have taken tap their rest ^n
the law, considered as an outwatrdrrule or pre-
dept; for they kh^w, or might have known* that
^ recjuireih trtith in the inward pnrts^ a

i the Souls of good Men. 247

of - themselves, atprophet and king of : their own*
acfcnowledgeth, Ps* 1L 6, I doubt not but many
chi'istians are also sick with the same disease,;
whilst /they v?iew the gospel as a History, and an
external dispensation; whereas the apostle, wheD
lieoopppseth it to the law, seems altogether to
make it an;internal thing, a vital form and princi~
pie seated in the minds and spirits of men, 2 Cor*
iii.; 3. l ..-."

The la w was an external rule or dispensation;;
that could not give life, though it shewed the
way to it, Gal. iii. 21. but the gospel, in the most
proper notion of it, seems to be an internal im-
pression ; from God, a living principle, whereby:!
the soul is enabled to express a .real conformity
to God himself. If we consider the gospel as a
history only, and as a human composition, it is as-
weak and impotent a thing as the law was; and
men may be as remiss and formal in the. posses^
sion of this as they were of that; which we see
by daily experience. But if we consider the gos-
pel as an emanation of life and power from God'
himself upon the soul, producing life wherever it.
comes, then we have a clear distinction between>
the law and the gospel ; to which the apostle
seems to refer, when he calls the Corinthians the-
epistle of Chfcist, not written with ink, nor in ta-
bles of stone i but with the spirit of the living God*
in fleshly tables bfthe*keart, 2 Cor. iii. 3. Accord-
ing uto^wbich notion of the law and gospel, I
think ywe may, with a learned man of pur own,
understand that text, Jer. xxxi. 33. quoted by the
Heb. x.. 16. This is the covenant that^Iwill
law into their minds fyc. The

248 The Christian Religion a Principle

gospel doth not so much consist in words as; in vuv
tueV a divine principle of religion in the soul, is
the best gospel ; and so Abraham and Moses un-
der the law, were truly possessed ;of ithe ;gospelj
and, on the other hand, all carnal Christians that
converse with the gospel only as a thing without
them, are as truly legal, and as far short *> the
righteousness of God, as any of the Jews were*
Thus we see that religion is a principlerin the
souls of good men, shall be in him a well of

' '

We shall now notice the difference between-
true religion, and all counterfeits. Religion is
that pearl of great price, of which few men are
possessed, though all pretend to it, Laodicean-;
tike, saying, they are rich and need nothing, when
indeed they are poor and have nothing. This, then,
shall be the test by whieh^at present, we willi
try the counterfeit pearls. True religion is* an in-;-
ward nature, an inward and abiding principle in
the minds of good men, a welLof water. ^

1* Then we must exclude all things that are
merely external ; these are not religion. Religion
is not something annexed to the soul, externally,
but a new nature put into it. , And here we shall
glance at two things : ; ^>!

l*f, A-godly soul does not find the whole of
his business lying without him. Religion does
not consist in external refoffcnations, though ever
so many and precious. A false and slight relig-
ion serves to tie mens hands, and reduce their out-
ward actions to a fair appearance-in theieyes^oj^
men ; but true religion's chief domain and power
is bVer the soul, and its -business lies

and;purging the heart* with all the
ie^tionB?and?motions thereof; It is not an?

wot&ing oiitwardly^and serving to beat
ojit^fo^csdf open and visible enormitie^ of life
but? It enters With a secret and sweet power into .
tli^soialitspllv and reduces it from a rebellkms^tem-
pfci^ atid pet^uadaes it willingly to swrrendei* itself,
and^ail thatns in it Sin may be beateiic out* of
the; outward conduct, and yet retire and hide it-
self in the secret places of the soul, and there
bear rule as perfectly by wicked instigations, as-
ifc^e ver? didc by profane ana notorious ipractiees^ A
man?s hands may be restrained ft'om opeffTevenge^.
by ?^ome iaixteTnal cords-cast upon them, and yet,
murders-may lodge in the temple of his heartf as-
murderers lodged in the temple of old. Men's
tongues may be tied up from tne foul sin of utter*-
ii% ! f airv words-concerning themselves ;; shame % it*-
sdf may restrain themfrom proud boastings, and
seifcemltings, when, in the mean time^. they are.
puffed up with self-conceit, and are not afraid to*
ul love towards their own perfections^
an image of self set uprin their heartsi
affair outside the Pharisee had^ he himself
willrfeest desGribe, for Hidbed it is one of his pro^
perties to describe himself, jLwA;exviii. 11; God I
tkan&thee that I am not, fyti But ; f you will have
a: delineation of his inside, you jnay best take it
fisomt our Saviour, \Matt.xxm. 23. Neither doth
religion 'consist in external performances, though?
ever fso- ^manyf and seemingly spiritual. > Many
jirofes^ors of Christianity, I suspect, sink all their
religion linto? a constant course: of duties, and a -
i performances, being mere strangers to

23(0 The Christian fidtgiwi & principle

the life, and strength, and sweetness of true r
ion. Those things are needful, useful, and help-
ful, yea, and honourable, because they .have are^
lation and some tendency to God ; but^he^^e.
apt to become snares and idols to superstitious
minds, who conceive that God is some way^grafr
ified by these ; and so they take up their rest in
them. 'That religion, that only varnishesr'and
beautifies the outside; tunes the tongue' to pray-
er and conference; guides and extends the hands
to diligence and alms deeds ; that awes the con-
duct into some external righteousness or devo--
tioivis here excluded, as also by the apostle, i
Cor. xriu 1. Much less can that pass for religion,
that spends itself about forms, opinions, parties,
and many disputable points of which we have
seen so much in our own generation. The rejig{
ion that rests in modes, and turns upon interests,
as. a door turns upon its hinges, is a contracted
thing, and may be . easily viewed through its
whole extent, at a single glance. Men may be
as far from the kingdom of heaven in their more
spiritual forms, and orthodox opinions, as they,
were in. their more carnal and erroneous, if they-
take up their rest in them: neither is it thejpur-
suing of any interest that will denominate them
religious, except the grand interest of their souls.
2rf/y, A godly soul in its more inward and spir-

V ^J ** * * M. j * i

itual acts, hath not its motive external to it ; JFor/
a man may be somewhat more inward in his Jac-p
tions, and yet as outward in his motives- as t Jjg ~
former. Religious acts, and gracious motions,^
are not originally and primarily caused try some^
weights suspended to the soul, either by God or -

| Cither jby e iircHrty blessings which
libr t l|ieay ainiciions Fhich he

s? ,The wings, by which the godly soul flies

... .~g ,, ~. ,- > - : >-. f -~ .; ;' 'fj. - * . ' f ' '- 1 ".,, V : -. -"-",' - ', 13 - / ' ' *::-.''. ,'."-

tbWaras Oo3,^re tiotemeiited to it, as the poets
cdrus's to haye : beeri j : - frit tKey grow out of
tK^i wir^s of :^Q~e^e/that_J^8\-swiJp^-
s heaven : oh the other side, a soul may be
pressed down unto humiliation under the heavy
weiglrt of Ood's judgments, though it has no mind
tiB'sioop, n6 seifHdenying or 'self-abasing dispose
tibnriiii it. Thus you inay see Jehu faying^ upon
the" Jfin^s of ambition and revenge, borne up by
success ih his government ; and Ahab his! prede-
cess^f "bowing^ down mournfully under a lieayy;
senteiiifib. "The laws and penalties, encourage-
ments and injunctions of men, sometimes put a
w^Kt "upon the soul too; but they produce a
nfore f slu^gisli, uneven, and unsteady motion in it
may expect, that under this nead I should
j4elJiing of heaven arid hell ; and so 1 may:
pertinently^ for they belong to this place.
If ^ybui take heaven properly, for a fiill and glo-;,
ribiis union to God, and fruition of him ; and hell
for an /eternal separation and wandering from the
divinity!; .and suppose, that the loye of God, and
tlife fear of living without him, be fully imbibed
Ir^tiie soul ; then yerily these are pure and re-
ligibiis principles. But if we view, them as things
m J |fely rwithput us, and reserved for us, and un-
detr ( tKose ^oinmon carnal notions of pleasure and

pain 1 ; 'jiheiy are mo higher nor letter motives to us,

i^anifefi^a^ (;'i: ; '>^v-T -. _ j ..-i " '-jj' ;: '- r - >: \M : ''
tlian tile carnal Jews had in the wilderness, yfhen

^pto^i ^heir backs upon Egjrpt, Inhere they
a ffiefi ia ^bondage j^ana set their faces towards

Canaan, v^vheEe. /they ilicmed to find,

^(feeyj ; |teaef^[iehiy, and liberty. A Soul is

carried^ to tlieaven, as a %ody is carried to> the

.grave, upon Mtnei^s shoulders ; it isjnotrboisiejip

?by props} whether human or divine ; nor carried

4*>- Cxbd in i a? chariot, as a -man is carried to ^ee

iiis friend ; the holy ; fire of ardent love, wherein

'the soul' of*r -Elijah had been carried up towards

^Gfody was something: more excellent, and indeed

-niore, desiraible, than thojfiery chariot by-wnich

his body and soul were translated together. (Re-

ligiottis a spring of motion, which God, hath put

into the soul itself. -

j A And -as all things that are external, whether
actions or motives, are excluded in our examina-
tion of religion -; so neither, < - , ,

2^tMust we allow every thing that is internal
to be religion. And therefore, - \ "-*

1^, It is not a mere animal excitement, br;a
sudden passion of the mind, caused by the power
and strength of some present conviction in the
soul ; which, in its warmth, will needs seek after
God in all haste. This may well be compared
to he rash and rude motion of the host of Israel,
who being reproved for their slothfulnessithe
night preceding, rose up early in the morning, and
gat them =up into the top of the mountain, saying,
J^OyWebe here; and will go up unto the place which
the Lord. hath promised^or we have sinned, Numb,
xiv. 44). An<J indeed- it fares with these men fteri*
times as it did vvith tthose, ;both as to the under-
taking, and as to the success ; their motion^istas
sinful as their station ; and their success is ^dri-
swerable ; they are driven back and discomfited

, in the Souls of good Men. 253

; enterprize. Nay, though i this passion

might rise to an ecstasy or a rapture, yet it de-
serves hotsthe name of religion : " For religionis,"
.-$# one speaks elegantly, M like the natural heat
ihat is generated in the hearts of living creatures,
which hath the dominion of the whole body and
sends; forth warm blood and spirit, and vital
nourishment into every part and; member ; it
regulates and orders the motions of it in a due
and even manner." But though these ecstatic
souls may blaze like a come t, and swell like a tor-
rent or flood for' a time, and; shoot forth fresh
and high for a 'little season, they are soon extin-
guished, emptied, and dried up, because they have
not a principle^ a stock to spend upon ; or, as our
Saviour speaks, no root in themselves. Tnese
men's motions and actions are m> more/religion,
than a land-flood that swells high, and runs swift-
ly^ but only during the rain; or, in the scripture
phrase, than a morning dew that soon passes
away, Hosea vi. 4. is like a well or fountain of

If religion be a principle, a new nature in
i then it is not a mere piece of- mechan-
ism, a work of art. Art imitates nature : noth-
ing naore ordinary, I suspect, than for religion
itself, though a new nature, to become an art. I
need not describe how all the external acts and
emanations of religion, may be counterfeited and
imitated by art, and be acted overby a hypocrit-
ical Pharisee, who finds nothing at all of t^e gen-
tle and mighty ;heat, nor the divine and noble
life of it in his own soul, whereby he may fairly
deceive the credulous world. But it is possible,
22

The

it was not common, for men who are more
convinced, enlightened, and affected, to imitate th$
very po^rei- and spirit oj^ rejig^on* and to <|e<gei$&
themselves too, fog thinking thev -,, possess some
true/Uyi^ jpnnciplei, i^ this
most exquisite painters. How*
^by the;|ow.er of a quick and refined fancy ;
hearing such glorious things, spoken j heaven,
the city, of the great King, the new Jerusalem,
may lb%indi*ped v by^lfie pc^er of seli^love, to wish
the msel ves there, being mightily pleased with
tjieir idea of the place., Buthc>W ftfeattthep^?
tp3 ij$ ^Vhy^ tjjiey have read in ^Qoksg and heard
in disccmrses, pf^ iBei^tairi signs of gi^^v 8^?|e^
dences of ^al^ation,; afld^now tbe^uset their im-
agination to work, to find or make such things ,jm
themselves. The imagmation is well acquainted
w$ij the ,;Se^e.rjaL affections of loif e^^^Wljo^a^lr
gri^ wbichiare in the soul ; and having a great
command over the animal spirits, it can
them forth to ptise^p these
anytime; and when it hath raised them,
adding ^ few: thoughts of Qo^ i^nlj
e^apparenjtlya fine Helmeaticip
drawn in the soul ; which th
andfcU in love /with, and think : the$
taste of 4he powers of th
indeed -it isvnothing feut-
eB^^pQBjWt^
Ithis; artificial rejigion by
can vaj^ : j^i ajter it, enlarge it
new^moul4 it^at; pleasure^ according^ t6 ha^t thcg
see in others, pr iacQording to what they. thei*i*
es like best i at one time-imitating -the ssjo
confidence of some Christians j the liumili-

in ike Souls of good Men. 255

a"tion and brokeH-heartedness of others, ' But
tfcii; fanciful religion, proceeding' from nothing but
tftd inadequate conceptions of God and ; heay-
of a ^fleeting and vanishing nature. "Biit
Christians are gently, yet powerfully moved
6 natural force of true goodness, arid th6
beauty of God ; and they move "OB steadily arid!
constantly in their way to him, and in pursuit o|
Mm. The spirit of regeneration in go6d, meii
spreads itself upon the understanding, and sweet-
ly diffuses itself through the will and afiejctioiis;
y^icfo makes true religion to be 'a^onsisjfent^and
Ihr^vi^vprinciple ii4he^ soal,iiot actuated Ib^r jlhe
imagination, but >b)r tlife highest powers' ! i>F' the
soulitseii> and it^may be discferneS by the even-
its movemetrts and the immortality f -its;
ifet though A gbod ttiahytjannot if M al
Jike speed ^nd cheeWulri^s m^Jiai Way,
; toot wiHihg at any timfe t<y be
' ' "

same nature of true religibn you inay
all; those^purious and counterieit fel^ions,
fsprin^from a natural belief of a dei^j Irom
cmtaetidris^ obgervatians, fleshly and? Ibyr appre-
hensions of heaVett irom human learitin^ ah^the
prlecepts oihnen, asr the prdphet call^ fheto ; and
st, which are seated in the fancy, iand swim
brain ; whose efiect is but to gild 'the Vjut-
man ; or, at best^ but to mov& the soul by
t&enat ibree^ in an ^unnatural, Irteonsteiit^ahd
ti-ansient rnanqer. In a word, all these pre ten-
der^ to religion may seem to have water^ but no
there are othersy who a re deep men,
with leaiiiing, polic^, ingenuity;

Religious Soul free; and
but 'not with true goodness, whom the aposr

i^ ^J * ^~ r I't j^ J

tie calls tce//5, but without water, 2 r Pet v ii. 17. But
the truly godly, and God-like soul, hath in itself a
principle of pure religion. The water that I shall
give him, shall be a well of water, springing -up- un*

to eternal life. -*</.<.

/

CHAR III.

Containing the first property mentioned of true, Re-
ligion,,v\i. Thefreeness and unconstrainedness of
, it : this discovered in several outward acts of mo-
rality and worship ,* as also in the more imvard
acts of the souL This freedom considered as to
its author ; in which is considered how far ^ 'Me
command ofGdd may be said to act unto a god-

i ^ tj F i, *\^f V ** t

ly soul. Secondly, Considered as an object. " irWo
cautionary concessions ; 1st, That some things
without me soul may be said to, be motives ; l ho^o
Jar afflictions and temporal prosperity may 'be
said to be s.o, %dly, That there is a constraint iy-
ing upon the godly soul; which yet takes not
away its freedom An inquiry into forced demo-
tion, and Jirst into the causes of it. viz. JHcw
themselves, and that upon a threefold account,
other men, or the providences of God. 3dly, In-
to the properties of it, proving that it is" for the

* * r , X . ./7 , j 1 ' *% lit

most part dry and spiritless, needy and penurious,
uneven, and not permanent, il *

I PROCEED now, from the nature of
explaju) such properties of it, as are cpuched

unconstrained in its Actings.

-'.-.-- . - . -.^y

IJifjf ( f press -the jihrase any farther 'than it will
ji$$Ui?aily afford! discourse, I shall only take notice
'i^theise? th^re^; pjpoper^ies; pf true religion, con-

Jt|t|fie4 oift fhe ^word> sftrfyging U P! v i 2 * the. free-
hess, activity, and perminency, or perseverance

of it.

The first property of it, couched under this
phrase, is, that it is free and unconstrained. Re-
ligion is a principle, and it flows and acts freely in
the soul * after the manner of a fountain ; and, in
the jday of its migjity power, makes the people a
willing people, JPs. ex. 3. and i the soul, 'in whom
it is trlttly seated, to become a iree-will offering
uht6 God. Alexander the Great subdued the

'-. ' '. -, - - '-' J - ' ' ' - - ':.'&-*"," -' - - -

?worjd by force of arms, and made men rather his
.fepibujtanes and servants* than his lovers and
: but the great God, the King of souls, 6b-
an anaieable conquest over the hearts of his
, and overpowers them in such a manner,
^f hat they love to be his servants, and do willing-
1 Sl readily obey him without dissimulation or
';, without being mercenary or cpvetoiis :
they are unlike to*he subjects of the
kingdoms of tlaas world, who are kept in their du-
by fear and force, not from a pure kindness
benevolence of mind, to whom "' the present
is always grievous." Hence it is that the
e of this people is called their flowing un-

.'^_-- . " _1 i-- 1 ' ' - - ..'.:'- ; . ^y

liprd, Isfti M. 2. The mountain ojTtfte L&r$s
house shall be established, and all nations shall flow
Wito it; and agaiflj Jer. ^xxi. 12. They skatt flow
together to the goodness ofjhle Lord, And the dis-

.,;".''. ' ; '22* ' ""-- -

The :R$ligitim Soul free, and

position of this people is described to be^a hearty
and willing frame, Mph. vi. 6. 7. and elsewhere
often toithe same purpose. Now, this willing-
ness or freeness of godly souls might be explained
and confirmed by the consideration both ipf their
outward and inward acts, flu

1. As to the outward acts of service which
the true Christian doth perform, he is freely car-
ried out towards them, without any constraint or
force. If he keep himself from the evils of the
place, : and age, and company, wherein he . lives
and converses, it is not by a restraint "which is up-r
on him merely from without him, but by a prin-
ciple of holy temperance planted in his soul ; it is
the seed of God abiding in him that preserves
him from the commission of sin, 1 John iii. 9. He
is not kept back from sin as a horse by a bridle,
but by an inward and spiritual change made in
his nature. On the other hand, if i he employ
himself in any external acts of moral or institut-
ed duty, he does it freely, not as of necessity^ tor
by constraint. If you speak of acts of charity*

v ii / i / 1 y

the godly man gives irom a principle pi love%to:
God, and kindness to his brother, and so cheer--
fully, not grudgingly, or of necessity, 2 Cor^ix. 7J
An alms may be wrung out of a miser, but it pro>
ceeds from the liberal soul as a stream from its
fountain : therefore he is called a deviser of liberal
things^ and one that standeth u pon liberalities, as !
those last words of/so, xxxii. 8. are rendered by the
Dutch trarislatiors. If you speak of righteousness or;
temperance, he .is riot oyer-ruled by power^-oK
compelled by laws, but indeed actuated by the

of " ithait law which ; is written or .engraven
upon his; mind. If you speak; oi^cta of worship
W-bether moral pr instituted, in all these he is also
fae^as, to ajiyiconstraint. ;

r -Prater is iipt # task, or a ; penance, But it is the
natural cry of /the newrborn soul; neither- does
he 4ske it up as a piece of policy r ,tp feribe i GodV
justice,fehgage menXeharity, to purchase favour,
with God or man, or his own clamorous conscience ;,
but he prays, Because he wants, and loves, and be-
lieves ; he wants the fuller presence of that God
whom he loves ; ,he loves the presence which he
wants ; he believes, that he that loy es him will not
suffer him to want any good thing that he prays
for.. And therefore he .does not bind himself se-
verely, and limit .himself -penuriously to a morninjer

J ' ' ' J 1 " 'A J. ' A "^

and evening sacrince and solemnity, as unto certain
rent-seasons, wherein to pay a homage of dry de-
Vfpiipn ;;. but his loving and longing soul, disdaining
to be i confine^ within stated hours, is frequently
soaring in sp^ie heavenly rapture or other,; and
sallying fot-th in holy ejaculations. He is not con-

-.- , :+/' . .^O -'V- -."/'-' - . - 'tf - V ' - - ' ' - ' -' - ~ '

te'nt wXh, some weak essays towards heaven, in
set and formal prayer, once or twice a-day ; -but
labours also to be all the day long imbibing in those
divilie influences, and streams of grace, by the
mouth of faith, which he begged in the morning
by the tongue \ of prayer; which hath made me
sometimes think, it as proper to say, the faith of
prayer.! as the pi^yer of faith ; for believing, and
hanging upon divine grace, doth really drink in
what prayer opjjns its mouth for ; and is, in eifect,
gt piowerful kin(| of praying in silence : by believ-
ing, we pray : a5 well as in praying we do believe.

Tlit fldigims Soul free, and

merely by the" force of a national law ; nc^jnoi?

jet by the authority of the fourth commandment,

to keep one in seven a day of S^estX ;:

dontSnt with mete resting upon the

knowing that neither Working, no ceaii

wotkf doth of itsejlj commend a sold to God, lojut

doth press after intimacy with God in the duties

6f his worship >; so neither can; he be^content with

one sabbath in a week, nor think himself absolv-

ed from holy and heavenly meditations any day

ifr the week | but labours to make every day la

sabbath, as to the keeping of his heart with God

in a holy frame ; and to find every day to Jae; a

sabbath, as to the communications of God unto

his soul* Though the necessities of his body, will

iiot allow hirn^ it may be, (though indeed Gfo4

hath granted this to some men) to keep every

day as a sabbath of rest; yet^the necessities, of

his soul do caH upon him to make every day, as

far as may be, a sabbath of comniunion with thci

blessed God. If you speak of fagtin^ he ke^ps

not fasts merely by virtue of a civil* n o 5 nor Of a

divine institution; but, from a principle of godljf

sorrow afflicts his soul for sin, and daily eritdeav*

ours more and more to be emptied of himself;

which is the most excellent fasting in the world;

If you speak of thahksgiving, hej does hot giv.e

thanks by laws and ordinances; but having in

himself a law of thankfulness, and ah ordirianee

of- love engraven upon, and deeply radicated in

his soul, delights to live unto God, and to ;make

his heart and life a living comment upon the good-

ness and love of God^ which is the most divine

uneonsttained fa its Actings. 26$

in the world ;itis the halleV
whiehthe angels sing continually, In a word,
wherever God hath a tongue to command^; true
^odlinesi will find a hand to perform: whatever
ydfcfe-Ghrist Jesus shall put upon the soul, relig-
i0h^ wili;;enable it to bear, yea$ and to count easy
too ;^hel mouth of Christ hath pronounced it easy,
\Mpttfc xi. 3(X and the Spirit of Christ makes it
easy. > Let the commandment be what it will, it
will not be grievous, 1 Johnv. 3., The same
spirit doth, in some measure, dwell in every- Chrjs*
tian,; which without measure, dwelt in 'Christ;
who counted it his meat and drink to do the will
oir his Father, John iv. 34. ; :
>; : ; :2i And more especially, the -true Christian is
^*<6e froin any .constraint as to the : inward- acts
which iie perfbrmeth. Holy love^to God is one
principal act of the gracious soulf wliereby it? isr
t freeJyv and with an ardent Jove to-
object ^ that is atrufy and infinitely Jove-
sfactbryv &**& ; te ? ;the enjoyment of it..
j indeed, tJiatithiB springs firom selfrindi-?
and , is ; 'commanded fey^: the-; sovereignty of
t he su jirenie gawd, the obje<^j that the* sb.ul seeks t
byt:t'is j^operly^

^'anraiiection tfeat cannot be ^extorted as/ fear is ;
rioif ^ibreed ;by any external vpow ; er,; nor indeed^by
anyi interiial-ppwer r> the revenues of^ the rking^ b
^Fejssia, or, :;the treasures pf J^-pt^ cannot pur*,
ejhaselitjfJ^iei; xi^ 26. neither^ indeed can the /soul;
^itself ; creajfee and destroy this spirit at pleasure^
hieh'-inade< the poet comjdain of: himself, as i
were i not ^ sole ^emperor at home ,

262 The Religious Soul free

o / '

*Afon, jwiO te, Sabidi ; wee possum -dicere

(Babidiusy 1 <do not love thee ; neitheiteaii&

give a reason why, &eJ ^ ~ten^

Though the outward bodily acts of; religion at?el

; ^j _''."".'. " . - ; tf " ' " " " " \^j ' ' ' ''

ordinai;Uylorce^yet this pure, chasteitorgin^afej-v
tion cannot be compelled ; it seetfis to be4 fcind^ o
peculiarity iri the soul, thou^i uide^^he^uj^
diction of the understanding. By this profierty;
of it,f it t is^etegatitly described hy- the Spirit of
God, CantI viii* 7. Ij a mtm woldd mve all tkestib*
staricvofhis house for lov^ it would utterly !be
tcmned. It caanot be bought witb money^o
price; cannot be purchased with gifts or
and if any should offer tor bribe ity it would give
him a sharp and scornful cheek in the language
f Peter to Simon, Tky mmey perish with
love is no hireling, no base-born mercenarjr
tin| but iidble^lree, and geneji'oti&
it iovfis^irited and slavish, as fear is ;
when it comes to full age, it will not suffer this
son of the bohdiwotttan : -ta divide the^ inherit^i!te^#
the dominmni of the soul with it ; .when it-coniba
to^ be peifwt, .,/ msttth outfea^ says the apostle;
\ John ivv 18. Neither indeed is it directly; un-
der the aathority of any laWy whether human or
diviae; it fe not begotten by the influence of ia
divine law, as; a^law^ but as holy, just, ;and good^
a* we ihill ^teifrtly sfeow^ Quis legsmd^^mtm^
tibw f i$m est mbi le$ mmr i {Who makes laws
to lowers f^^Love itself is a sufficient law
them.] The la^ofMote* or, ia the
hf ase, the spirit o/*/b& and vfwoww, i

L ' Jl /:-.'... !.- '

* Mart. cp. I. 30.

unconstrained in -its Actings.

tioh toA'the spirit of feaiy Ttn/i, i. 7; doth more
Miienee< the gocHy man^n his pursuit >bf God
than any law without him : this is :as a -wing to
the soul ; whereas outward commandments are

or, ?ft inos^butas, spurs
'' ' '

same I may sfy of r hi1y delimit in
whichiis indeed tlie flower of ? lore, or love .grown
up to its full age arid stature ; which hath no tor*
ment in it, and consequently no force upon it.
Like imto which are holy confidence^. faith, and
hope, Ingenuous ^ and natural vacts of the religious
soulf whereby it hastens into the divine einbraces;
as the eagle hasteneth to the prey, swiftly and
SDeedily;? and not by iorce and constraint, aa?&
jjoolto the correction ofthe^stocfcs, or ias- a bear to*
the? stake. These are all genuine offsprings of
Boly religion in the soul; and they are utterly
incapable of being forced; violence is contrary
:to^mT natiirefof ^them ; for to use the ^apostle%
wordsV with the change of one word, Hope tha%
M^ forced^ is not horn.

*J * JL.

c Now to explain this excellent property of true
religion a little farther, let us consider the Author,
and the object of it.

The Author of this noble and free principle is
God himself, who ;hath made it a partaker of his
own nature. -He is the free agent ; himself is
the fountain of his own acts. *The uncreated
Life and Oberty hath given this privilege to the
religious rSQulf in some sense, to have life and lib-
ty inifseWj and a dominion over its own acts. I
dovnot know that any created being in the world
balth more of divinity in it than the st>ul of man,

26% The, \ReHigidus Soul free, and

Qua -nihil tfao^mi&edit , Bens apse diviMuSj ;
himself hath given to -man nothing moi*e ^
as Tully.speaks it. :Nor do I know any thing iii
the soul that doth more resemble the'divine ^es-
sence, than "the noble freedom that th<e souk liMh
in itself ; which freedom is never so divine aind
generous, jas ' when it 'has -God himself for its ob-
ject. This ^excellent freedom is! -something of
God in the iso.ul of man,^ and therefore may justly;
claim the free Spirit for its author, Ps* lii 12^ '
2 Cor. ;iiy I7 : *i or the Son= of God fbr>its original^
according ttt thatin John viiu 36. If the Son shall
make you free, then shall ye be free indeed.

But here it may be demanded, whether '-the
command of God doth not actuate the godly soul,'
and setUt. upon its holy motions? 1 confess indeed
that the command of God is much reverenced
by a godly man, and is of great weight withihim,
and does in some sense lay a constraint upon him)
but yet I think that the authority ? of -the law
does not so much prevail with him, as the reason*-
ableness and goodness of it. . The religibus ^oul
does not so much regard the law under, the no-
tion of a -command, as under the notion of holyy
just and good, as the apostle speaks; and so em-
braces it, chooses it, and longs to be perfectly
conformable to it. I do not think it so proper to-
say that a good man loves God and all righteous-'
ness and holiness, and religious duties, by virtue
of a command to do so, as by virtue of a new na-^
ture that God hath put into him, which doth in-
struct and prompt him so todo. A religious soul
being reconciled to the nature of God, does em->.
brace all his laws by virtue of the equitableness.and

umjonstmined irt its Jlciings. 2(3$

that f he sees in them ; not because,
they are , commanded, but because they re in
tfoinse|yes to be, desired, as David speaks, Ps.
xix* l&r In which psalm the holy man gives us
atiyjl account why he did so love and esteeui the
lawp and commandments of God, namely, because
they rare, perfect, rigjht, pure, clean, true, sweet,,
and lovely, as you will find ver. 7r 10. To loyo,
theldord pur God with all pur heart, and strength,
anil mind, is not only a duty, by virtue of that
first and^reat comrixandment that doth Fequire it ;
biftt -indeed the highest privilege^ honour, and hap-
piness of the soul. To this purpose may that
profession of the psalmist's be applied, Ps. cxix.

'

173, ; I .have chosen thy precepts; ; and 'ver^ 30,
ll haye chpsey, the way of truth: Chposing^is an;
ajet of judgment and understanding, and respects
the quality of the thing,, more than, the authority
pfrjtj^pcQmmand. -David did not stumble into
the Way of truth accidentally, by virtue of hia
education, pr acquaintance, or the like circum-
stance ; nor was he lashed or driven into it by
the mere severity of a law without him; but he
chose the way of truth as that which was indeed
most eligible, pleasant, and desirable. What our
blessed Saviour says concerning himself, is also
true of every true Christian in his measure ; he
makes it his meat and drink to do the will of
God. Now, we know that men dp not eat and
drink -because physicians, prescribe it as a means
to? preserve life; but the sensual appetite is car-
ried out towards food, because it is good, sweet,
and suitable ; and so the spiritual appetite is car*
out towards spiritual food, not so much by
23

266 The Religious Soul free, and

the force of an external precept, as by the at-
tractive power of that higher good which it finds
suitable and sufficient for it. As for the object
of this free and generous spirit of religion, it is- ho

^J I ^J '

other, than God himself principally and ultimate-
ly ; and other things, only as they are subservient
to the enjoyment of him. God, as the supreme
good, able to fill, and perfectly satisfy all the
wants and indigencies of the soul, and so to make
it wholly and eternally happy ; is the proper ob-
ject of the soul's most free and cheerful motions.
The soul views God as the perfect and absolute
good, and Xjod in Christ as an attainable good*
and so finds every way enough in this object, to
.encourage it to pursue after him, and throw it-
self upon him. Religion fixes upon God, as^upori
its own centre, as upon its proper and adequate
object; it views God as the infinite and absolute
good, and so is drawn to him without any exter-
nal force. The godly soul is overpowered in-
deed^ but it is only with the infinite goodness of
God, which exercises its sovereignty over all the
faculties of the soul ; which overpowering is so
far from straitening or contracting it, that it makes
it truly free and generous in its motions. Relig-
ion wings the soul, and makes it take a flight
freely, and swiftly towards God and eternal life :
it is of God, and by a sympathy that it hath with
him, it carries the soul out after him, and into 1
conjunction with him. In a word, the godly soul
beingloosed from self-love, emptied of self-fulness,'
beaten out of all self-satisfaction, and delivered
from all self-confining lusts, wills, interests^ and
a, -and being mightily overcome with- a sense

unconstrained in its Actings. 267

of a higher and more excellent good, goes after
that freely, centres upon it firmly, grasps after it
continually, and had rather be that than what it-
self is v since the nature of that supreme good is
infinitely more excellent and desirable than its
own, .

Thus have I briefly explained and confirmed
the freeness of this principle in the truly godly
soul : I would now make some little improvement
of it j but it seems needful that I should here in-
troduce some cautionary concessions.

1st, It must be granted, that some things with-
out the soul may be motives, and encouragements
to the soul to quicken, and hasten, and strength-
en it in its religious acts. Though grace be an
-internal principle End free from any constraint,
yet it maybe excited, or stirred up, as the apostle
speaks, 2 Tim. i. 6 by such means as God hath
appointed hereunto, as prayer, meditation, read-
ing, as the apostle intimates in the body of that
fore-quoted epistle. But perhaps there will a
question arise concerning some other things,
which- seem to lay a constraint upon the spirits
of men. I deny not but that the seemingly re-
ligious motions of many men are merely violent,
and their devotion is purely forced, as we shall
presently see : but I affirm, and I think have con-
firmed it, that true and sincere religion is perfect-
ly ; free and unconstrained. This being premised,
now, if you ask me, what I think of afflictions:
I confess God doth ordinarily use them as means
to make good men better; and it may be, some-
times to make bad men good ; these may be as
weights to hasten and speed the soul's motions

The Religious Soul free, and

towards God, but they do not principally Deget
such motions. If you -ask-me of tetoporal' pjrofi*
peritv, commonly called mercies and blessings, of
promises and rewards proposed; I cbn^ess thfey
may be as oil to the wheels, and ought to quick-

</ J o " X ' " * '.

en and encourage the study of true and powerful
godliness ; but they are not the spring of the
soul's motion; they ought to be unto us, as dew
to the grass, to refresh and fructify the soul ; but
it is the root which properly gives Ijfe and growth.
2d, It may be granted, that there is a kind of
constraint and necessity lying Upon the godly soul
in its holy and most excellent motions; according
to that of the apostle, 2 Cor. v. 14. The love of
Christ constmineth its ; and again, 1 Cor. ix. 16.
Necessity is laid upon me to preach the gospel.
But yet it holds good, that grace is a most Iree
principle in the soul; and that where the Spirit
eft he Lord is, there is liberty. For the con-
straint that the apostle speaks of is not opposed
to freedom of soul, but to not acting ; >now, al-
though the soul, so principled and spirited, can-
not but act, yet it acts freely. Those things that
are according to nature, though they be done ne-
cessarily, yet they are done with the greatest
freedom imaginable. The water flows, and! tne
fire burns necessarily, yet freely. Religion is a
new nature in the soul ; and the religious soul be-
ing touched effectually with the sense, and im-
pressed with the influences of divine goodness,
fulness, and perfection, is carried indeed necessa-
rily towards God, as its proper centre, and yet
its motions are pure, free, generous and with the
greatest delight and pleasure conceivable. -The

uncotistratned in its Actings. 269

necessity that lay upon Paul to preach the gospel
is not to be understood of any external violence
that was done to him, much less of bodily necessi-
ty ; by reason of which many men serve their
own appetites in that great function, more than
the Lord Jesus ; for though he preached the gos-
pel necessarily, yet difl he preach freely and will-
ingly, as he often professeth. The godly man
cannot but love God as his chief good; yet he
delights in this necessity under which he lieth,
and is exceedingly glad that he finds his heart
framed and enlarged to love him. I say enlarg-
ed, because God is an object, which does not con-?
'tract and pinch and straiten the soul, as all crea-
ted objects do, but ennobles, applies, and enlarges
it. The more the sinful soul exerts and spends
itself upon the creature, the more it is straitened
and contracted, and the native freedom of it is
enslaved, debased, and destroyed: but grace
does establish and ennoble the freedom of the
s l bul^ and restore it to its primitive perfection ;
so that a godly soul is never more at large, more
at rest, more at liberty, than when it finds itself
delivered from all self-confining creature-loves
and lusts, and under the most powerful influences
and constraint of infinite love and goodness.

By this that hath been said of the free and
generous spirit of true religion, we ,may learn
what to think of the forced devotion of many re-
luctant soldiers of Christ in his church militant ;
that there is a vast difference and distance be-
tween the reluctant and voluntary Christian.
Though indeed the freedom of the will cannot

be destroyed ; yet, in opposition to a principle,

, .'..<:. 23* : r . .- _ - r

* 7%c Religious' Soul free+ and

men's devotion may Be said to be ; wrung
but of them, and their obedience may be saicklb
be cbnstrainefL I shall explain it 'briefly m two
or three particulars. Mi^;v}^a

1;. Men force themselves, many times, toisome
things: in religion that -are foreign toy yeay and
against their nature and genius. I need; not al-
lude to their slight conformity to the letter Of
the law> and some external duties which they
force themselves to perform, such as hearing^
praying, giving alms, or the like: in all which
the violent and unnatural obedience of: a Pharisee
may be more popular and specious than the true
and genuine obedience of a free-born . disciple of .
Jesus Christ. If going on hunting, and procur^
ing venison might denominate a good and dutiful
son, Esau may indeed be as acceptable to his fa-
ther as Jacob : but God is not such a -father /;as
Isaac, whose affections were Bribed^ withi deE-
cious food ; he feeds not upon the pains ;o his
children, nor drinks the sweat of then* brows* \~ 1
doubt hot but that an unprincipled Christian^ that
Ijathr the heart of a slave, may force'l himself to
imitate the more spiritual part of religion; ^^ and,
as it were/tb act over the very temper and dis-
position of ra :Son of Ood. Therefore we read of
a semblance, of joy and zeal which was found in
some, whom yet our Saviour reckons no better
thaii stony ground, Mark iv^ 1 6. ahd of great c^
Stasies in some, whom yet the apostle supposes
may come to nothing, Heb. vi. 5. and what aps
pear ance of the most excellent and divine graces
of patience and contempt of the world, i many
of the morose sort of monastic Papists, and our

imconstiaitied fa te $tfing$. 271

. . . \ .

nioelef n kind 6 f*^fe/ the F*ieiids r dtf make i
Ihis 1 *^ all mtii* fcriow : nayr &>ie pf these
sort do seem fto- themselves, I believe, I:
the temper arid experience of the efeiefefet a
ties^i^ejpieifl^ ^vitb Petefy mid the rest, t%at they
are: counted ''-'ifitfihy U suffer skame^ Acts v. 4L and
keepit^ a cat&lbgiie of their stripes with Paul>
2 CornxL 24* andin these things 1 aoi confident^
to use the apostle's words, that they : thirifc
selves not a iukii behind the very chiefest a

^ tf -jg

liay, they are not ashanaed to Isf tlaitti -to ! ^t

trace of graces, self-denialV wWcfe they have
>rced themselves to act over so artifieialty^ that
eveij a wise man might almost be deceived into
aifavburable opinion of fhem$ did We not know
that; whilst they profess it they destroy it ; foi^
ifcisecontrary to the nature of self-denia^ to mag-
nify arid boast itself; tmd indeed it is very evi*
dent to a wise observer, tha^ thtese inen, by a
pretence of voldntary hiimility, and Counterfeit
self^niaiVdof m truth; endeavour most of all to
establish their own righteousness, arid erect aii
idoli of self^supremacy in themselves* and do
feaUy fall in love ^with sell^-suffieiency, instead df
the infinite fuhi'ess of Gtid. '

Now there se:em to be three things in a formal
hyjjsocrite that do especially force a kind of de-
votion and shew of religion from : him, namely^
conscienipe of guilty power of self-love, and false
^pp^eheiisions of God. ls, There is in all men
a|riatural conscience of guilt j arising from that
imperfect and ;glimmring light they have of God,
and o$ their duty towards hiin; whichj though
it- -be in, sotne .meri more quick and' pungent^ in

372 The \IleUgious So^fflee, and

others vmorp f ^enaiss c aii!d languid ri yet, I think, is
lOptv so utterly extinguished and chpkeci ? e yen ; in
j|he w ; prst vanci most dissolute men, but ijtiji lit
doth sometimes beget ; a bitter sadness in tj|e
midst ;$. |h<eiir sweetest merrime^s ^ an^iotfi
disturb their most supine and secure rest by fast-
fining: its stings in their very souls L at ^ine timte
^rp^heiv anid fflling ^h^ m .Wth i agonies ^and aii-
guish, and taunting them i^ith^ dreadful appari-
tions, which they cannot fee per^ctlj^ rid o^ no
more than they can run ai^ay from themselves.
This foundation ,of hell is 1 aid in the bowels of sib
itself, ais )a prefia^ce to eternal hprror. Niq^ at-
thpugh; vspme more , profligate and desperaite
wretches dp fiiripusly bluster through these Ibtir
ers, yet -others are so caught in them that they

--'--' :J- -.-.- . -.- -.' ., ...O', 1 --.-.. . ... . :-; .- i -j. v.-.oJi.-'.'.V

cannot escape pangs and sorrow, except they
make a conappsitipn^ anid enter into terms to liye
more hpnestlyy.or at Ieast r Jess scandalously^ ;|n
which., under taking they are carried pp in the
Second, place, by the power oif_ selfjoye or ^nat-
ur^al ^desire of self-prqsprvation : for ^ ;the ^wpi > st
p^mpn hath so muph reason left him,;, that
hie could wish that himself were happy, IhoiMi

-Y--' _ .- .;--. ' ' "i''-''l'' I ' ' (: ' ' -*^*:i"- ".'>'' : :>f-

he have not so much L light as ;to qiscpyer,
jripr .so much true .....freedom, of will as to '..'cnppie
the right way to happiness. _. When cbnsci^hbe
discovers ,the certain rewjard a^d wa^s/oiT sin,
seifejore ! will easily ^ fffpmpt men to do something
pj^ other tOvespape it. But nowy what shall they
dpf Why, religion is the only expedient 'that ciin
be .found out ; and y therefore they Begia 1 6- iKink
how they may become friends witbl ;(56ld| ^fn^y
ug and be Sping? But how is il tha^ tjiey

tit its

km into so great a mistake about re%ions?
their fake and gross apprehensions of God', ift
the third place, do drive them from him, into
ttie Way of superstition arid hypocrisy^instead x>f
leading them Mo the way of sincere lose, and
designation to him. Self being the grearjiiaBSL
of every natural man, and the onty standard b
Which he measures all things, he knows not how
to judge of God hrraself, but by this; and so he
fancies God as in a dreadful manner, an au&tere,
passionate, surly, revengeful majesty, and so
something must be done to a'ppease him : but
yet he fancies this angry deity to be of tin intfpo^
tent, mercenary temper like himself, and not
hard ta bfc appeased ; and so imagines that
cheap services, specious 6blations> external
tesies, will- engage him, aftd make him a
A sheep, or a goaf,, or & bullock, under the Old
Testament; a prayer, tfr, a sactameht, o an
alms, under the New, is sufficient r for it is'recon*
filiation to aii itoety God that life aims at, not
Jon with a good God ; he seeks to be r^co
^o Grtidi riot utiif ed jtb Mm ^ though indeed
;twc can never be divided. Thus we see
jiaan; void of the life and spirit of i^li^bh, forces
r lHnselftodoG6d a ^ kmd ol W^shi^ and' jpaff ajin
% kind of homage*

%dty, Sometimes men may be saiiJ, in a sense

litp be foreed-by other men, to put oti an appear^

ahce of holiness, a dress of religion^ Ahi this

^constraint me may lay upon others by^heif

^tongues, hands, or eyes. Ify ttieir tongues in the

business of education; oftetf and- ardlent e^nor-

tation and ineuleation of things drfin^ and

274 The Religious Soul frte, and

enly : and thus an unjust man, 1 like the unjust
judge in the gospel, though he fear; not God sin-
cerely, yet may be overcome by the importunity
of his 1 fathter, friend, minister, tutor, to do, some
righteous .acts. This seems to have been^ th.e
case -of Joash king of Judah, the^source of whose
religion was no higher than tne instructions of
his tutor and guardian Jehoiada the high priest,
2f&ngsxu. 2. By their hand, that is, either by
the enacting and executing of penal laws upon
them, or by the holy example which they con-
tinually set before them, exempla trahunt: f exam-

*"- --* T ~i/~ ' -\. -''" '/.' . ....-'* -\q . ,

.pies influefice,] By their eyes, that is, by contin-
ually observing and watching their behaviour ;
w.hen many eyes are upon men, they must do
something to satisryv the ; expectations o^ others
and purchase a reputation , to themselves, M,
may be said, that sometimes God doth ,lay; a^ ;
External force upon men ; ; as^ particularly 1^ his
severe judgments, or threatenings of judgments,,
.awakening them, huntxbling them, and eonstrEtiriT
ing them ;to some kind of worship and religion.
Such a forced dey.otion as this was the, humilia^,
tipn , of - Ahab, 1- Kings, xxi. 27. and the suppl^ca^
tipn of Saul, 1 Sam. xiii. 11,12. For Clod himself
acting upofr men, only from without them; is ;%r
from producing a living principle of free andnoble
religion in the soul. j

. T Now, the: better to.- discern this forced apd vi-
olent religion, I will briefly describe it by/some
of its properties, with which I will close ctfe
Branch of my subject. . :;

; 1. This forced religion is, for the most .part,
and spiritless. I know, indeed, ; that

in its Actings. 275

may be ^strained % to a high pitch of joy *
t?ans|io:rt r so as to raise the mind into a kind of
ra'ifture, ' as 1 have formerly hinted iii my-i disK
course upon these words. A merely artificial
and counterfeit Christian may be so strongly ac-
tuated by imagination, and the power of sel<love;
that he may seem to himself to be more fall of
God than the sober and constant soul. j You may
see hbw the hypocritical Pharisees, swollen witn
self-conceit, gloried over the poor man that -baa
been blind, but now saw more than all they, John
ix; 34. Thou wast altogether born in sin, and dost
thou teach us? and indeed over the whole people,
John vii. 49. This people that knmveth not the law
is cursed. A counterfeit Christian may rise high
as a meteor, and blaze much as a come tf which is
yet drawn up by mere force from the surface of the
earthpr water. And as to the external and vis-
iMe acts and duties of religion, which depend
xriticfr upon the temper and constitution of the
bddyj it may easily be conceived and accounted
forj how the mimical and mechanical Christian
may rise higher in these, and be more zealous,
watchful, and cheerful, than many truly religious
and godly men, ' by having greater power and
quickness of fancy, and a greater flow of animal
spirits; upon which the motions and actions of
the body do mainly depend. The animal spir-
its may so nimbly serve the soul in the corporeal
acts, that the whole transaction may be a fair im-
itation of the motions of the divine Spirit, and
one would verily think there was a gracious prin-
ciple in the soul itself. This seems to be notably
exemplified in Jehu, whose religious actions, as he

would fain have them

more frpn* his own fir| sprits,, thm*
prits of fire, .or spirit o'f %uynjgj '
is x>f C*qd j & iv. 4; But- cpmmpnly t&i
yQtioais_jejflpe said dry, ^oid o^ zeal and
drives tmlieavily in pursuit of the j(
as ^ Pharaoh did in pursuit qf tfee Jtsrael
wheix his chariot-wheels were taken off, ;
3ay. 2S. When God dra\^s 4he soul fepnij
within by a principle of lov^ he ^dqth indeed
causei that soul to run after him, Cant. i. 4i but
the /motion of those things that are drawn by
external force is commonly heavy, ; slow, and

2. This forced religion is penurious and needy.
Something the slavish Christian nis;t dp tpiap?
pease an angry God, or to allay a storming %on~

I -^j v ~"^y ...

science* as I hinted before; but it shall be aslit*
tie as may be. He is ready to grudge that much
*>f his;(time and strength, are spent in God's SK
vice, :ad to find fault that sabbaths come so tl "
and last so long, and that duties; are to be
formed so often : so he is described by the prpphis
et, Amos viii. 5. When will the sabbath be past^
and the new moon gone ^ But yet I will not deny,,
but that this kind of religion may be very liberal
and expensive too,, and extend much into the
branches of external duties, as is the manner of
msnj trees that bear no fruit ; for so did the base
spirit of the Pharisees, whose frequenj; fastiog
,and long prayers are recorded by our Savibuism
thiegospel, but not with approbation, Thecefprev
these are not the things by which ypu ;

wM<mstrqiried-in its Actings. 277;

0jeasjre, tn<J make an Jestimate of y : ur religion*
great things of the> law, in the grand;
Bio^tific^tion, ^siBlf^enia^ and resigna-;

E^

penurious. In the duties that dp neariyxtoiich
uj^itjhen? beloved lusts, jthey wiU be as strict
Tidth jpci MS imay comport with their pleasures ;
tjiey/will break over duty to chim for a small mat-;
tfe iJod must hav^3 no more than his due, as
tjiey blasphemously phrase; it in their hearts;
with the slothful servant in the gospel^ I&^therv
hast *<* ts thine ; i self and the ^world surely
be, allowed the rest. They will not; part
allf jfor Christ ^ JflatL xix. 22. Is it ijot a little
one? Let me escape thither, and take up my
there, said Lot, Gen. xix. 20* They will
ive :up themselves entirely unto iCiodl: the
pardon me in this oneihingj cries Naaman >
ey say in this or that, let God hold me ex-
cused. The slavish Christian is never more con-
tracted into himself, than when he is to converse
with God indeed : but the godly soul is never
more free, large, or glad, than when he doth most
intimately and familiarly converse with God*
The soul that is free as to liberty, is free also as
to liberality and expenses ; and that not only in
external, but internal and spiritual obedience, and
compliance with the will of God: he gives him-
self wholly to God ; \ knows no interest of his
own; keeps no reserve for himself or for the

' '

. .. .

3;This forced^ religion is
upon inconstant causes. As land-floods, that have
no^pring within themselves* vary their motions,

278 The Activity atiA Vigour

are swift and slow, high and low, abcordW as

' - . ^J - - '- . . v ^J -;-.

they are supplied with rain ; even so thesfe mn ? s
motions 'in religion, de pending; -upon^ fancy for the
most part, (than which nothing is inbre nckle f ^nd
flitting,;) have no constancy nor consistency ifttKerii.
^1 know Indeed, that the spirits of the best meln
cannot always keep-one pace, nor their lives be
,always of brie piece ; but -yet they are never
willingly quite out of -the call or compass of re-
ligion. But this I also touched , upon formerly".
Therefore,

4. This forced religion is not permanent. 'The
meteors will fall to the ground, and be choked
in the earth whence 4hey arose. Take away
the weight, and ; the motion ceases-; take away
Jehoiada, and Joash stands still, yea runs back-
ward. But this I shall speak more unto, when 'I
come to speak of the last property of religion,
mz. its perseverance. -

active and vigorous nature of tr^ue religion
proved, by many scriptural phrases, of the most
powerful importance : wore particularly typtai'nr
ed in tfiree ffiings; 1st, In the soul's continual
care and stufty to be good. 2dly,Initscareto
do good. '3rf%, In ttspower^landincessct^t
longings after the most full enjoyment of .God.
In all which the causes and reasons of the same

" ~ ' -, ' ' ' '- - > V ''>' ' - ,

are either more obscurely iniimaiedj or openly- yis-

of a gracious Jfature. .

jaow tp the second property of true ,re-
ich is to be found in this phrase, spring^
or leaping up j wherein the activity and
sness o it is described. Keligion, though
. compared to water, yet is no standing popl
er, but a well of .water springing up. And
$he proposition that I shall go upon, is y
Lt true religion is active and vigourouSi" It
jsjnp lazy and languid thing y but full of life and
powers so I find it every where described in
Scripture, by things that are most actiye y jively

operative, spreading, powerful,
sometimes even by motion itself. As- sin is, m
"Scripture, ^ described by death and darkness,
.which are a cessatipn and privation' -of * life, and
light, and motion: so religion is described by life r

' .-'" O ' '' '' J ". : ' ' ' ' ".'"' .; - ' - -' ; CJ ' - ' ,. - ' -'.''- v ' '''-.

iWhich is active and vigourous ; by an angelical
Ijjfe, which is spiritual and powerlul ; yea, a di-
vine life, Eph. iv. 18. which is*, as I may 'say,-
mpst lively and vivacious^ Christ liveth in me r
Gal. ii. 20. and the production. o this new nature
-in/the soul is called a quickening, Eph. ii. 1. and
the reception of it a passing from death unto life,
John v. 24. Again,, as sin and wickedness are
described by flesh- which is sluggish and inactive,

;i - , , ' J . i . ^j V - 11 \ o

so tins holy principle m the soul is calleq Spirit,

teral. v. 17. JThe Spirit lusteth against. th% flesh;

yea, the Spimtofpowsr, '2 Tim. i. 7. and & Spir-

^^^ r Rom^ym^.^el(^(/^ Spirit of life

:'m Christ Jesus hath made me free from the law of

Mft^and death. How can) the power and activity

of any principle be more commended, than by

siaying it is life, and the -Spirit of life, and the law'

of the Spirit of life in the soul ? which hath made

2580 T/foe Activity arid Vigour

me .sometimes to apply thoseYwprds piythe

et; as a description of every godly soiil,

8^ I am, full of power andLmiglit^by the Spirit of

the; Lord. .., . ' -. : : ,>-;! -,:;: :rH:V; IQ ,,J#OfllS

Yea* further, the holy? apostle se^ms^t0:yde%
cribe a ffodly principle in the soul by-activityland

- -"".-: ^J>~~ .'. . / i^ . J- ' " *f ' ' tf t '

motion itself Phil. iii. 12^ 13, -14; where Jie giveis
^liis exceUent eharacter of himself, and tliis live-
fy description of his vFcli^ious disposition, asstfvit
ivere noming else tut activity and fervour ;- Itfblr
low after, that I may apprehend; I forget thoscj
things that are behind, and reach forth iintb thosi
things that are before ; I press towards the mark,
&c. It is needless to comment upon those phrases
of like Importance, laboifring, seeking^ striving^
ttngi .running, ivrestling, panting, longing^ hun*
ngi thirsting, watching, and many others, which
Holy jGhpst makes use of throughout ; the
SQripJ;ures, to express the active, industrious, vig-
purous, diligerit, and powerful nature of this dfc
vine principle, which God hath put into the; souli
of:his elect. The streams of divine grace, which
flow forth from the throne of God, and of the
Lamb, into the souls of men, do not cleanse them,
and "then-pass away, like some violent land ftopic^
that w|ishes the fields and meadows, and so leaves
them fe:contract : as much filth as ever ; but the
same lieepnie a Well of water, continually spring
ing up, boiling, and bubbling^ and working srnjthei
soul, and sending out fresh riverSj as our Saviour
calls them, Jonn vii. 38. Out of his belly shal
flow rivers of living water. ; ^ > ?

But more particularly, to unfold the active na-
ture of this divine principle in the soul, we

of a gracious Nature. 281 s

" - " " - T

consider it in these three particulars, viz. as it is
still conforming to Godj doing for him, \and Jong-
ing^ after him* '

: f> 1. -The active and sprightly nature of true god*
liness, or religion planted by God in the soul, ap-
pears an& shews itself in a continued care and
^tudy to be gbodj. to conform more and more to
the Mature of the blessed God, the glorious pat-
tern of all perfection; The nature of God being
infinitely and absolutely perfect, is the only rule
of ^perfection' to the creatures If: we speak of
gooanessy our Sayiour tells us, that God aJohe is-
gbod* hake xviii. 19. of wisdom, the apostle> tellsK
us^that God ; only; is wise, 1 Tim. i. 17. of power,-
he is omnipotent; Rev. xix; 6; of mercy and kind- 4
ness, he is love itself^l John iv. 8- Men are only
good by participation from < God, and assimilation :
tbhimf so that,4hough good men may be imitat-.
ed, and followed, yet it must be with this limita-
tion, as far only as they are followers of >God :
the 'great apostle durst not press liis example any
further^ 1 ; Gbr; xi. l.-\ Be ye followers of me, even*
as &am of Christ. But the nature of God beings
infinitely and absolutely perfect, is to be eyed and
imitated singly, entirely, universally, in all things
wherein; the creature is capable of following him,
and ^becoming : like unto him. So Christians are
required to look up unto the Father of lights, the
fountain^of perfections^ and to take from him the
pattern of their dispositions, and" conversations,
to, regard him continually, and regarding 1 him, to
receive an image of ^him, npt into their eye, as we'
do by sensible objects, but into their souls, to pol-
ish :i and frame them into the most clear and live-
'' '

anek

reseniblanees of him ; that is, in the* language^
iif the Scripture^ to be peifat^cfe<1fairt*heavenly
father is .perfect, Matt; v. 44^ 45^-^481^6 ? be^w%
t&Godis koly,- 1 Pet. i. 16* And *thas5 the gerir
nine children of God are described by the Holy
rhost^ $ph. v. Lthey &ce followers, of Gtofa TMs is
the sliortest, but the surest* and\Gleatre&l;haark
tljateaii be given of a good man^ ^follower of* God:
they are not all owned for the ehildTen of God. Who

& ' ' ' ' .

are* created 1 by him-; nor arev they who have; a
Speculative knowledge b himy whojfMrofess him, or
^xpbit some external worship, and s^yfee^tojhim
iii the world ; but they that imitate^ himb are ; -his
ehildreny the true ehildreri of Abraham were
^iot those that were descended sfrbrh hinij <ir
boasted 1 of Mm^ ^but they thatP did the^worksMof
^brahainy John viii. 39i even ^so ^pe- they only 'th^
(ofeirin* of heaven^ the; true and dear- children
o me living God, who are followers^ 0f ihiia : be

A godly soul^ havihff its eyes%pened to feehoM

^J - . .,.^ . * ^J V I I

the infinite beauty, purity^ and perfection, -of that
^66d God whose nature is the very fountain, and
norust needs then be^ the? rule of all- goodhess^
presently eomes to undervalue all createdveie^li-
leneies^ both in itself and all the world besides,
ais" to any satisfaction that is to be had in- them,
dr r any perfection that can be acquired by them;;
stud % cannot endure to take up with any%wer
gacid, or^ liye -by any lower rule than God iiifeaself,
A otHy many having the unclean and : rebellious
spirit cast out| and being once reconciled^ tb the
iifatufe of God^ is daily labouring to be* more inti^
inately united thereunto, and to be all that which

28*1

thai* his* own. I&fiioi* is^ia

be a^aeie-prii&i|^e-s|^a^
sel$M the- sibwly ani^csaHsing^tl^^sou^fespi^ad;'^:-
selkin^od^ arid^ therefore the kingdom of 'heavr
eb^Jiieli in 'Hmay places of the gosrpeM take to
be nothing else -but'this divine pFiBeiple^iir the
soul^ whieE i4 both 1 the truest heaven, and most
properfy a kingd<3m^ (fe theireby G^>dcrth naost
powerfully reigff ? and ; exercise 5 his sovereigntyv
arid nwst excellentiy di&play and- manifest - hi&
glory in the world0 is eompaped? tc> seed s&wn> in
ike ground, : vf\nefa %th springeth iip into a blade^
ariijlmhgeth fbrthi&iik 5 ^6 mustard^seed, which
spfeeadet h 'itself aB^^growel-higFea^ so that the
birds-?of the air iiaay lodge -in Jhe branches there-
of ; t^leaveri^ sprbadin^ itself through the whole
quantity of meal, and leavening the whole arid all
tie^^ts of^it, Jlia^ xiii,23 31 33,
^ -B% a like similitude^ the path of the iwst is

;,"". V _. - - . * . - J ^y

bompaTed to a shinihj iiht. whose firlory and liis*

A , * , , ' . - ,.. & n -./,.-.. ,, & J j-

tresMncrease eontinually^ shining -vnovG (am more
witil the perfect day* Pro^. iy. 18. whieh contin-
ued^ growing up of the^ holy soul into/ God^ is exf
cellently described by the apostle in an elegant
metaphor, 2 Gbr. iii. 18. We all, ,mik*<men-fQce
beholding^ asm a glass, the glory of the jord 9 -ar$
$kanged r into the sctnie imagtefvom glory to >gtery^
^hatf isy irom ohs I'esenibiance of r divine glory to
another* The gracious soul not being content
wi$i;j its^ present attainments^ and havfeig in -view
^?pepf5C$ aiid absolute: good^ forgets that < Wffcich
is behind, and labours, prays, strives and studies^

284 Th& jtctwi,ty tind Vigour

'- -",-' ''''-'' ,

tb -:get the ; perfections of God more ; ^clearly
stamped upon itself and itself a ^mut^
absorbed: in-" the~ divinityv It covets

' -, _ ' .- " j/' - -..-.

these^hest things ; to be^ perfected itt
holiness, 4o ; have divine? characters;
legible,; divine ibapressions more; deep
divineN life more strong and; power RAj
communicable image of the blessed God spread^
quUe ; o verity and thrdugh^itin-f; ; ,f f wr
iA^^pdiy^^s^ is not eontfentr to receive*^-
Ghristfs fulness* but labours to; be, filled i^ith the?
fulness^ with all the fulness of God ; he -rejoices >
indeed that he hathrreceived of Christ: grace ^for '
grace^ jas a child hath limb ior limb with his iath*
e> ; ^but /thfe his joy is not fiiliRUed, except he ^find"
himself adding idaily something ta ^his starturejj
nor indeed then Member ;, nor can it bej'untilvh&:
come to the measure of :the stature of his Lprdj- 1
and; be grown up into him^ in all things who is the ;
head, . even Christ, , Eph. w. t5 He- delights i and?
glories in Gody beholding his spipes growingin his -
soul; but that does not satisfy him, except^ he^
may see them flowing out also, Cant. iv. 16. He f
is neither barren nor unfruitful, as the apostle >
Peter speaks ; but that is not enough, he desires
to be fat and fruitful also,- as a watered gardieni
as the , prophet phrased it, even as the garden of
Godv; The spirit lusteth against the flesh, and
struggles with -it-, in the same soul, as Jacob with
Esau, until he had cast him out, Gen. xxv.^22.3
The seed of God warreth continually against the
seed of the serpent, raging and restless, like Jehu^i
shooting, and stabbing, and strangling all he meets ^
withjtill none at all remain^of the family of thai =
Ahab who had formerly been his master. ;

vf a gracious;

^^)dl^aM^ie*6u^^sbufektt^^
Sivictor^^carriisdion in itself ;-* aUlrt ~ u

"gist-
f i j that 'itheS Prince of freace

ough all the coasts and
life^andnot so much as a
his tongue against hiinU This holy JHI
whicb is of God *m the scwiij is actual!^ industri-
ous too ; it doth not fold the arms

ill its bosoni, laiiitly
conquests o^et ^ "its enemfes; s
a nbtle courage againsfc lusts and passions^
as the ; sum glorieth^against =the^darlaiess
ightif until it ha*e ehased^it Tx ^

Isbufc Sf*ut# it steli under
ightstiunder the^ conduct of "the Angel of
presence ^and-^O marches undauntedly
thetchaldreii of Anak,, those^earthfy leves^ lusts T .
sensual $ affections^ which arfe - indeed taller * auitf'
s&otig0ir: than all olhe* eBemies that do" - encoiin^
te^lit<ia this wildeniess stajte : ; - and ^the? gracious
Gciid'does not desert -it in' its endeavJour^ i ; he, re-^

i ' . . * *

membemttg his promise^ helpeth ki& i servMts e^feifc
thai rprojniste* Isa^ xl* 31; that they that; wait upon
the Lo^A shall renew strength* ^A tme Israel it ish
souly endued Wtth this iiofele and herofe principle^
isdnot like those > slothft Israeliies^ thai werje

colitent ^wH|h What they ^ad got -b^ the ho^jr land,
and ieither^ could ^no^ ov would not

fee makes war? upon the
remainder ^of Ihe^Oanaanitesj, and is j ii^
Aie thasj with! Saraji^ cast out -the >bon
her sow t&cfc ^ -3[M may -see ; ari> emblem

: in l^sesvhoMing .fUjji. 1 his
<Jay Jongv ; tilk Araalelt ( , was ; jquite discomfited,
? As, !p|teaa;;fehe ^ftbqidpiofii t^rajfc-
^fr^^

flesh, come m upon him>
the; ist^ength; of Christ ;r ^or,: in -
phrase^- Isa. lix.
up a, <:t(md(trd- against jtjiem ; so ,; l^iat he ? is not
dowjn \sy them>; .Qi^tat leaser not^overf
tnems M the Beginning of my
=: upon this , headj Jt Iimtedythejj-eaLSojil
godly soul continuallyistudies conftjrinity
ifco feod;^ >eycn because he is the perfect: and afer ;
solute/ good^and *he soul reckons that its ha|>pi?-
ness consists pnly^ in being like untp him^ pApajv
taking of a divine nature,-. But I might; alspjiiejje
take- loceasioni to? speak q three^ things,; which ? JE
will but briefly name, at then ^proceedi , hon?
A 1^ A godly man considers that conformity ^to
the image and nature of -God, is the; most, proper
^bnyef sing with; Giod im the WprlcL. The] gre:^
and indeeci only employment of tan immprtal/SQul,
is^to converse withs its^Greatpr;, for this, ^nd^it
was madef and^ *nadeA capacious as- \we\,se.e^i^:"
ttow, to partake of a/diyine; nature^ to be endued
yrifa a:gpd-like disposition^ is : most prqper^itp
cdny^r^ with Xx

practical, and feeling converse with him v infinite-

^ -to be-prefepred^ before^alli notions^ professiqp^

performances, or speeulatibns* r >u; i?

2f//w, ; A-odly man reckon^ that; the im

.-. ..-.-. - 4/r * --f!y* ' J - _ - - - - - - '-.-" -.-'. i..-/ ; ' ^- > : _ i ,-. r.v-, 5

God is the glory and ornamejiitp

lustre, and brightness, and .beaut

the so^ is of the body. HoUness is not only the

the highest

laatuf e is -capable- of: ; and therefoite -the
soul, who hath^his" jsenses exercised '!to-?disr
de'rn* good and evil, pursues after it, ;as after Ilia
full and proper perfection;
- 1 3&%p A godly mart-reckons, that conformity ? t6
the divine image, a participation >of the divine
nature, is the surest and most ^comfortable
evidence =of divine love ; which is a matter
bf so great inquiry in the world. By growingp
daily in Christ Jesus, we are infallibly 5 assured of
bur implantation into him. The spirit of God
descending upon the soul in the impressions of
meekness, kindness, uprightness, which is a dove^
like disposition, is a better^ .and more -desirable
evidence of our sonship, and of JGod's favour to-
wards us, than if we had the Spirit descending
upon our heads in a dove-like shape, as it did up-
on bur blessed Saviour.- These things may pass
for a reason, why the religious Christian, above
all 'things, labours to beceme god-like; to be
formed more and more into :a resemblance of the
supreme Good, arid to drink in divine perfections;
into the Very inmost vof his soul. ~,

^ '2* The active and industrious nature of true
godliness, ror reh'gion, manifests itself in a .good
man's coritinual care, and study to do good, to
serve the interest of the -holy and blessed Gbd in
the Avorld. A good -man being overpowered
with the sense of the infinite goodness of God,
atid 4he great enid bf life, cannot think it worth
while to spend Uimself for any inferior good, or
bestow his time and strength for any tower end
**~ that is ; and therefore, as it is the main hap-

The detmiy arid

piness of hisllife tof ewjo^r Gbdi K sb<he> ina&ejjBi ifr
the main business. .olf ^hipiifeylo/ : sei&iB
doing ibr him^ $o iJexert i hiinsielf'
tiisptay, : and -priopagate ?hi? .glory
Ana as he is ravished with the "ap
the . siapEeiDie goodness, whieh doth
seiw;e^arid may jusHp^emand] all thai hei
oif' expend for him, s6 he doth;indeed really
^take ^of tbe r active -and ^conimunica. tivcMjature ' of
that blessed Being^ and himself becomes-actiw
andfcommimicative 1 too. ^o say a godly sbul^sfe ;
sli^gish and inactive, is like saying, a godly soul
altogether tinlike^to God ; a complete contradid
iiont : I cannot dwell ; upon?any of those fparticiH
lar^designs of serving the , interest, of God^s glory^
which ti good man is still pursuing in the lw;orld*
pnly this^in general^ whether he Jpray^; or preach^
oEwead;, or celebrate Sabbaths, or; administer iprK
Vate reprooor instruction, or indeed j plough 6r>;
sow, eat or drink^ he constantly lives not sto 4 hiim
self, bat serves a higher interest than thatiof the
flesh, and a ^higher good than himself^ or ;ahyvicre&
ated;beig. True Christian activity dx)th not only
appear in those things which we call duties of
worship or religious performances; but m the
whole frame of the heart, by its contriving,aanc|i
thei conversation, by its expressing and unfolding

x A hely, serious, heavenly, humble, sober^righ*
teous, and self-denying course of life*- does most
excellently express the divine glory by; imitating-
the nature of God; and most efiectuailyaaHurefif
all men to the imitation of it ; ^according as^om*
Saviour hath plainly stated in the case,

$. Hereby is my F#t far, glorified, th$f yz

by- wWcbjfruit are not to be -undey?
: preaching^ jpraying, and conference^
indeed high and (excellent duties ; but
also righteousness, temperance, and self-denial^
.which things aje pure reflections of the divine
imiagej and a real glorifying; of God's name and;
perfections. A good Cnristian.cannot be content
to be happy alone ; to be still drawing ; down
heaven into his own soul ; but he endeavours
also by prayer, counsel, and holy example, to
r draw up the souls of other men heayen-ward.
This God witnesseth of Abraham, Gen. xviii. 19.
I know him, that he will command his children and
hi&hQvsehold after him,,, and they shall keep the
way pf the Lorn: And this Moses doth excellent*
ly? witness of himself in that holy rapture of hisy
.Numfe xi, 2ft; Would God tliat all the Lord? spto-
pk Mere prophets* and that the Lord 'would put his
Jfyinfcwpofy them ! By such examples as these, a
good man desires to live, yea, by higher precer
Bents than even Abraham or Moses, ieyen by.the
example of the Father and of the Son: he ad-
mires and strives to imitate that character which
is*giyen of G<)d himself ,Ps, cxix. 68^ Thou art
good,, ; and doestgood: and that which is giiren of
^hrist^esus^ the Lord of life^ Acts x. 33. who
went about doing good: who also witnessed elser
where cohcernuig himself, that he came not into
the world? ta^do his own will, nor seek his own
^ryy l)ut?the will and glory of him that sent
lifia:Handiagai^ Luke ii. 49. Wist ye not that I
nmstbe ^(MmyF^^s^usimssfQ hojv hap-
py wouM theigpdly soul ount itself if i
25

290 The Activity

But live '', and converse in the wbrid sit the^ lahie

rate, and with the same deVdut;

spirit, as Christ Jesus did, Whose

it was still tor be doing tKe wilt,'

the glory of his Father! But, alas f! ^

soul finds itself ensnared by passions, and '"

affections from within, clogged with an tinwieldy

". - .-'",' " - -' -~ fj^3 ' ' ' .-.:,. . _. - r-J

tody, and distracted with secular affairs froih
witnout, that it cannot rise so nimbly, run ^b
swiftly, nor serve the infinite and glorious God
so cheerfully, nor liberally, as k wbuld; and
therefore me poor prisoner sighs withiri its^
and. wishes that it might escape : but finding 1 ^a
certain time determined for it in the body^hi<d;h
it must be contented to live out, it looks up^an4
is ready to envy the angels of 'God, becau'se/ft

' . i . J - - ,J ' . ' fj . . . : - , . * -v, , ' .. . :

cannot live as they do; for they are always dor
ingjGpd's will ; and it much regrets that it
not a ministering spirit, serving the pure aii
fect will of the supreme Good, without
or ceasing. The godly soul, under these powel?-
ful apprehensions of the nature of God, the ek--
ample of Christ, and the honourable office of tJife
holy angels, is ready to grudge the body that at-
tendance that it requires, and those offices \yhic^h
it is forced to perform for it; judging them ite-
pertinent to its main happiness, and most excel|-
lent employment ; it is ready to envy that moyd
xiheerftu aiid willing service, which It receives
from the Heavy and drossy JjiodywitKwhi^
is united; and to cry out, Q that I werfe "th^ffo
my God, which my body, my eyes,; hancfe^ ^aM
feet are tome; for I say tg one of these, (6?o,
and he goeth ; and to another^ Do tkis^ and he

of a trracious JVature. 291

dgeth fa Jn a word, a good man being feelingly
aciuajnted with the highest good; regarding dil-

g reat en( of ki s comin mto tne

"W4>$4 andthis short time of being in it, serves
ffi^Yternal and blessed God, lives upon eternal
4$s5gs, \and3y consecrating all his actions unto
Ctqcl, gives, a kind of immortality to things which
are. in themselves flattering and transient: he
counts it a reproach to any man, ( much more to
a godly man, to do any thing insignificantly, much
more to live to no good purpose, and he reckons
all things that have not a tendency to the high-
est good, , and a subserviency to the great and
last end, to be impertinencies, yea, and absurdi-
ties in an immortal soul, which should continually
be springing up into everlasting life.
. 1 3. ,T?he r active and vigourous nature of true re-
ligion^ manifests itself in those powerful and in-
c^essant longings after God, with which it fills that
o.pl. in r which ijt is implanted. This I superadd
to tjie two former, because the godly man, though
lie be formed into some likeness to God,'yet de-
|ires^to be more like him ; and though he be
somewhat serviceable to him, yet desires to be
more instrumental to his ; will: though he be
good^ yet he desires to be better; and though
he do, good, yet he desires to do better, or at
least to do more. And, indeed, I conclude that
these sincere and holy hungerings after God, of
which^I shall speak presently, are some of the best
?IS9? p v f spiritual health that I know in the world,
apd tfie best mark of a true Christian : for, in this
low and corrupt state, we are better acquainted
with loving snc[ languishing, than with fruition

_ The Activity md

'i satisfaction : and the b^e&t enjoyment thai we;
.Jtaye qf XarodVin this world is very limited, indeed
is only a kind of longing tp;enjo^him.
Certainly; a^high j and noble affection;; f
our love,y whilst we are here fa the
infancyv'in its weak and sickly, Estate $
longing^ than a loving ; much unlike to
will be-when it shall be grown up unto its
feet statwe in glorj. --.. But; this ^sicklj-fc
languishing affection is a certain symptom ok; a-
healthful constitution ; or* as j the apos'tle calls>itj
of the spirit of a sound mind* . Godly, soula are
thirsty souls, always panting after the
springs :pf divine grace,: even as 1 the
s^t-openeth its mouth for the dew
the early ;and t he latter rain. W:e might wonder
w hat kind of magic t here was in^Eliiah?Sj mantle,
that the very casting Of it upon EKshav^hduld
make him leave oxen and plough ;; yea, slather
and mother, and all to run after a stranger:, Elfcl
jah himself seems to wonder at it, Kin^ ; xix^20i
What k$ve I done to thee ? O what a mighty charm
i$^ there in divine love ! which when once'shed
abroad in the soul, makes the soul spread itself
in it !and to it, as the heliotrope* attehdingt^thfe
motions of the sun, and turning itself every way
towards it, welcoming its warm and refreshing
beams. Elijah passing by Elisha as he was at
the plough, and catching 1 him with his mantle, is
but a faint resemblance of the blessed God pass*
ing by a carnal mind, and wrapping it in the man-
tle of his love, and thereby causing it to

t - -
* Commonly called Sun Fhi/ser.

a gracious M&tnre. 293

-after Him. If idivirie grace ;^o but
the soul^ the soul is presently ^lattra'ctr
A/ the needle to the loadstone; ; They
Jesus chiding thejwindsfcnd^he
ed^oul;, 1 What manner ofmanisthis# that
even tlties winds -arid the Sea obey him ! But ifidne
fed vbeen 'ipres^iit when he called James and J<>hn
from their nets j Matthew from the custom-House,
and'Zaccheus from the tree ; and by calling made
the m willing to come, he would have cried out,
surely, What manner of God is this ! ; that^ by
his 'bare word makes poor men leave their trades
and- livelihood, and rich men their gainful exac-
tions/ usuries, and oppressions, to follow him, and
shews them no reason why. ^Whatsa mighty vir-
tueMs there in the ointment^0tirist?s name, that
as! soon as it is poured out, the^vir^ins fall in love
with shim I Cant. i. 3. Micah cried out, when he
was i ih pursuit of his gods; and, need they ask
him what ailed him ? And will ye wonder that a
holy soul, in pursuit of the holy God, Should be
inoeacnest ;; that he should run, and cry as -he
runs ? as I have seen a fond child whom the fa-
ther or mother has endeavoured to leave behind
them. When rod breathes into the soul, he
makes the soul breathe after him, and -fa a mix-
ture of holy disdain -and anger, to thrust away
from itself all distracting companions, occasions^.
and concernments, saying with Ephraim to his
idols, Get* yehewe. The sOul thus inspired is^ so
far^froai! yielding itself to any earthfy, seasual,
selfishidusts,jand^|easuresj that it cannot brook
a /iyithing thaTwould weaken it in the prosecu-
tion dof th'e highest good : it is impatient of every
....... 25*'

The
tiling that would either stop or slacken its motions

desires istilb to be i doing: some-

~ - * - . - " - ^3 : ,

*hing ibr^God^ but if it so hiappeti tfeatthe- cafi-
not^spend^hislifeifor God as he^desiresysyet ^
will be spending his soul-upon butt : though
eannot^perpetually abide ^upon the kn*ee;k>pra
erv*yet4ie; ^would-be continually upon the- wing -or
faith aoxiloye: when bis tongue ^cleaves to.4he
roof of -his ?mouth^ that he canhot speak for God,
yckhis sojal shall cleave unto him, and complain be-
cause it can speak no longer : for faith and love ate
knitting graces, and do long to make the soul ; as
much One with their object, as is possible for
the ; creature to be with its Creator. Keligioh
j^iits a restlessf appetite in the soul afte* a higher
jrood, and makes it throw itself into his arms, and

^j * , , ~ . . .">_*

wind itself^ into his embraces, longing to-be inik
more intimate conjunction with him $ Or rather
entirely wrapped up in him : itself i^a'n insatiable
arid^covetous; principle in the soul, much like> 4o
the daughter of the horseleech, crying coritinual i
ly^ -Cr^e,, gite. What the prophet speaks rhet-*
oHcally of hell, Isa. v. 14. is also true concern-
^in^ this offspring of heaven in the soul^ it enlarg-
eth itself- and openeth its mouth without medsuv^
The .spirit of true godliness seems to be altogeth-
er such that it ;cannot rest in any measures of
graeev or ibe fully contented ; with any of f itsj at-
tainments in this life; but ardently longs to te-
ceive the more plentiful communications of love,
the more deep and ^^ble am pressiona ;of grace,
the more clear andjample; experiences of divine
assistance, the more sensible evidences: of divme

:^
and infusions of Diviner

Such; ^ thefspirit df

etl with k^ longs to be as?
to be as God* a^ the aio-
^ thelidrdy aeeording to that promise, Zeck*
i -Thd godlj sou^ that is in ms Tight senses
under the powerful ^appi*eheri&ions of the Ibve-
Ktifess pf Oody and th^ beauty of holiness, cannot
be contented to live i by ianj? lower standard ^
that;oflDayid^ whose soul veft broke for i
that it had unto the Lord/^w cxix*

or that^Of the spouse Who was even sick of love,
iii 5. You have read of the mother ^of

era-dldoking; ou* at the window, waiting" for
in^ and crying through the lattice^ Why isr
Chariot so long m coming ; why; tarry the-
of his chariot ? But this is not to be coni-

v - .

the earnest expectation of the creature,,
cwailahgior the maniiestation of God ; which the
postle elegantly expre^eth and yet seems'to^la-
hour fbrvwordsy as if he could not sufficiently ex--
f>ress it^ Rdm. viik 19* You^ hav<e i read^ of : the Is-
raelites marching up towards^ the promised
land, and murmuring that they" were held so long
in the wilderness : but the true Israelitish soiil
imakes more haste with less discontent, marches
as under the conduct of an angel 'of God's:^^^
e^ce;, and longs to arriye at it* rest j but, ala^;t it
:is>held in the wilderness too ; and therefore can-
HotibeftiUy quiet <in itself but sends ibrth spies to
view tl*e landy the pioneers of Mth and hope r
like)aleb andJbshuaythose men of auother spirit j

The.

? the$e*gd \ aiidft y&lfc through the h&ty
and return inome to the soul^arid come
as Nb^hV dbyie with van bliv^leaf HI
but :with sortie lelusters^in their hamfe
the sbuLa taste of the godd thiii^s
ofi the glories: of lier eternal state ; yea^ this
itself marches up to possess ttie lahd^ goes
M^ith \the; spbiise-rin the Canticles, to meet 'thei
Lord, to seefc^hiiii 'Whom^her soul lovetli.- Ke^
ligion is a sacred fire kept burning in; the templet
of the soiil cohtihuallj ; which being once kindle^
from heaven, never goes out* but burns :iip heav^;
en-wards, as the nature of fire is : this fire is kept;
alive in the soul to all eternity, though sometimes^
through the- ashes of earthly cares and concern--
ments east into it, or the suri of earthly prbsperii
ity : shining upon it, it may sometimes burn morel
dimlyv and seem almost as if it were quite smbth^
ered : this ;fire is for sacrifice too, though sacfrir
ficei>eji6t always offered upon it ; the same fire<>
of faith and love which offered up the :mornih^
sacrifice is kept alive all the day long^;and ; is|
ready to kindle the evening sacrifice too^ when;
the appointed time of it shall comet '-: In this;
chariot of fire it is, that ^the soul is continually
carried out towards God, and aecomplisheth-aP
kind of glorificatiph daily ; and when it finds it-
self^ firmly seated aad swiftly carried herein^
longer ^ envies ^ the translation of Elijah. '
spirit of sanctification is in the soul as af burni
fire shut up in the bones, which makes the fsoul
weary wit h forbearing^ and so po werftil !m long
ings that it cannot stay ; as the sprit of praphec
is descrrbedy Jeh xx* -It is iiiore true iof 4% Sfflr

tlian ; o
it jethift ^cqns^a^th, a^ eyen p-essfllv

it; is residy itp ^^poa anj fcmt away
epience, of longings ^e^the loying
spouse i'alling into on% p^ Aese faintings, C^M^

e^l^ jbr so^ cordial
her smkii^spirits, jSto^

J%. ^

of love.. Q what ?a bjeautifiiLaiMt blessed
sight is a soul -i working toyfar^SiOod^pantjii^aniJ
longing, and labouring, after- its ; ,|wrQpe;r happiness
andi pei-fectipn ! Well, the sinking so:ul js^relieth
ed?j; jChrist Jesus reacheth forth bis left Jhan4jt(>
her licad, and his right hand embraceth her ; and
npy^, she; r^cpyej^Si; her. ; hanging , hands lift up^
themselves^ and the beauties of her fading com-
plejxion are . restored ; now? she sits downi Zerr
m^'shf^QW ivith gr.eat delight, <md hisjrwft is;sw&$
witaher, itaste. ; See here the .fairest sigbt Ptt : this
sjdej heay^n ;; ; a ; spul resting, and glorying,
itself in the. arms o God, sjrp

''-"- ' ;" f it - ,; . ,-,- ^ & ^

, g^pw^ iull in his iulness, and
ravished witfi J^^pure. love ! Q nojr sou],
te^ to live. 1)^ ai^r lower standard, !.
: Aeawfe bttrmioithin MS, said the twp
other^ whilst he talked with-
jfut ; ;th!e: spuj in which the sacred fire x>f
Jpye. isj ppvrer^illy kindled, doth not only burn tp^
^Kards > G>^ whilst he is more familiarly present
\ptjh^Jt^;apd^ as ; it v?ere, blows upon it; but if, hei
seems itp fW^thdraw from, it, it burna^ after him

^wiM^wn himself , and was

An(l

The .Jlptivity, and Vigour

would go out,-$he holy soul is startled
and labours, 7 as, the apostle speaks, 2,7z'm.
revive it,,and r bjow it up again, and cal
self to awake;, to arise and pursue, to .
pace, and to speed its heavy and sluggish motions^
This .divine active principle in the soul maintain/
a^continual striving, a holy struggling and stre,t,$h-^
ing forth o the squl towards God, a bold and ar-
dent contention ^after the 1 supreme good;, reljg*
ion, hath the strength of the divinity. in it,; { Jits
motions , to wards its object are quick and potent.
That elegant description which the propli^t
makes of the wricked heart, with some change,
may, be happily brought to express this excellent
temper of the v godly soul ; it is like the working
sea which cannot rest : and although its waters.
do not cast up mire and dirt, yet in .a ho!y 5 im-
patience, they rise and swell, and, work , and
mount towards heaven. In a word, tha^ I pay
comprise many things in few expressions, nq man
is so ambitious as the humble 5 none so covetous.

as ,the heavenly-minded: none so voluptuous, as
,1 ,/. , - . J r ' ' '" i ' * Jl

the, seli-denying : religion gives a largeness ana,

wideness to the soul, which sin, and self, ahd^tlie
world, had straitened and confined. But a 5 ^aint^
ambition is only to be great in God j;his; covet?
ousness is only to be filled ,with the fulness of
God; and his voluptuousness is only t to drink A qf
the rivers . of his pure pleasures : he t ,desires to

*_ ,f . i ' ^ J- '^v- iii >. <*ff'i*-l

taste ,tne God whom h<| sees, and to be sati^nQa
with the God whom he tastes. O, ^ho^a^e^jiJJ
the faculties of the soul .awakened to attendanc|e,
upon the Lord of life ! It hearkens, for .tnejsound
of his feet coming, the noise of his hands knock;-

gracfous Mttwre. 299

ing af the door; -it Stands upoh^its w^tch-towfer
Baiting for^^

J^thaWthey that watch for the moriiing^ aiid^re^
joicles tb meet him at his coming ; and havinig
iftetfhim, Embraces hiinV holds him^ and 'will not
let^him gb; but brings him into the housey and
entertains him in the guest-chamber ; the soul
cbtopilains thiat itself is riot large enough ; that
there is not room enouffh to entertain so jDflorious

tj ^j

a guest ; nb, not though it haYe giveri hiih all the
robiiri that it hath : it entertains- him 'with r the
ividest arms, 1 and the sweetest smiles; and if ; he
de'jpart and withdraw, fetches hiin again with the
deepest groans, Return, return, O Prince 5 6f
Pieaciev and make me an everlasting habitatioh*bf
rightebuihess unto thyself ! -.v

^'It'iwill not be amiss here briefly to touch' upon
the' reasbh why the godly soul so ardently pahts
a7tiDr God. And I might shew firstj negatively,
tMt it' -springs not from any worldly ambition of
feeiiig 'better and higher than others ; not from
fh^;pariial hope of impunity and safety ; nor
inWrel^ from the bitter sense of pressing ahdi tbr-
nienting afjflictibns'in this life* But I shall rather
c insiist upon itf affirniativeiy/ v These earnest breath-
Jhgs after God spring from the feeling apprehen-
sions bfselindigence and insufficiency, and the
|)6werful senselof divine goodness and fulness :
^Hejr^e begbtten of the divine bounty and self-
sjimciency; manifesting itself to the spirits of men;
' and brought forth by a deep sense

One might almost j)ply^ the
tb this purpose, 2 Gof. i. ^. Tffc
the^entmce of death in ourselves^ that we

should not trust in ourselves, -but in him,. I shall
liot tfiscors<& ttfioii 'these two heads separately
but frame them mto -one ; and you may underr
stand iit <thiis] these febly longings of the godly
$6ul after God, arise from the sense of its distance
froin God, -who is Hie and love itself, and t the
proper and full happiness of the sou). This dis-
tance is grievous to the soul that is rightly affeo
^d> tfoward& him-: and thence it is, that the. soul
^aiHiotfoe rat restMbut still longs to,be more intt-
matelys Coined to him, and more perfectly -filled

'y '*/ 1 v

with him : and the clearer the souPs apprehen-
sions are of its object, and the deeper its sense is
tjf its own' unlikenessi to him, and distance from
Mte, th^ ^ moreistrong^and impatient are its breath*
ings ; ^insomuch that not only fear, as ihe apostle
;speafcs, 'but *>ven: love itself sometimes seems to
itself to haye; a krnd of agony and torment in it-
self;; which made tfce ^spouse cry that she was
sick of lovev that is, sick of every thing that kept
her from her loive ; sick of that distance at which
she - stood Crom i her beloved Lord^ The godly
'soul ^being ravished Jwith- the infinite sweetness
^and sgpodnciss off Crod, longs ; to be that rather
than what itself isy and beholding ho,w. it t is es-
tranged from him, by many sensual loves, selfish
passions, corporeal clogs, and distractions, bewails
its distance, and cries out within itself,,, O when
shall I come and appear before God ! O when will
Crod come and appear gloriously to me and in
me ! Who will deliver me from tiiis body of death!
O that mortality were swallowed up of life !
David's soul did wait for God as earnestly, and
more properly than they that watch for the morn-

of a gracious Nature. 301

ing j for they may be said rather to be weary of
the long, and cold, and troublesome night, than
properly desirous of the day; but he, out of a
pure and spiritual sense of his estrangement from
God/ longs to appear before him, and be observed
in him. Heal the godly man of all his afflictions,
grievances, and adversities in the world, that he
may have nothing to trouble him, nor put him to
pain, yet he is not quiet, he is in pain because of
the distance at which he stands from God. Give
him the whole world, and all the glory of it, yet
he has not enough; he still cries, and requests,
Give, give, because he is not entirely swallowed
up in God. He openeth his mouth wide, as the
Psalmist speaks, and all the silver, and gold, peace,
health, liberty, preferment, that you cast into it,
cannot fill it^ because they are not God; he can-
not look upon them as his chief good. In a word,
a godly man doth not so much say, under a sense
either of sin or affliction, O that one would give
toe the wings of a dove, that I might fly away, and
be at rest ! as, under the sense of his dissimilitude
to, and distance from God, O that one would give

me the wings of an eagle, that I might fly away

j i i * 3 j j

towards heaven!

26

302 ^Christians, convicted of Spiritual Sloth.

CUAP.M.

expostulation with Christians concerning their
remiss and sluggishJemper : an essay to convince
,4hem of it by some considerations ; which are,
!, The, activity \tof 'worldly men. 2. The restless
^appetites of the body. 3. The strong propensi-
ties of every creature towards its own centre. An
inquiry iyto the slothfulness and inactivity of
Christian souls : two things premised, and an
answer is given to the inquiry in Jive particulars.
The grace of faith is vindicated from the slander
of being merely passive .*A 'short essay to awaken,
Christians unto a greater vigour and activity.

WE have seen in what respects religion is an
active principle in the soul where it is seated:
give me leave to enlarge a little here for convic-
tion or reprehension. By this property of true
religion we shall be able to .discover, much that is
false and counterfeit >in the world. If religion be
no Jazy, languid, sluggish^ passive thing ; but life,
love, the spirit of power and freedom, a fire burn-,
ing, avwell of water springing up, as we have suf-
ficiently seen ; ^what shall ,we say then of that
heavy, .sluggish, > spiritless kind of religion that
most men take up with ? .Shall we all it a spirit
of ; life, with the apostle ; and yet allow of a re-
ligion that is cold and dead? Shall we call it a
spirit of love and power, with the same apostle,;
and yet allow of; it, though it be indifferent, low,
and impotent ? Or will such pass current with the
m]se and holy - God, even if we pass a favourable

Christians convicted of Spiritual Sloth. 303<

sentence upon it ? And why should it ever pass
with men, if it will not forever pass with God f
But, indeed, hoW can this inactivity and sluggish-
ness pass for religion amongst men? Who can
think you are in pursuit of the infinite and su-
preme good, that sees you so slow in your mo-
tions towards it ? Who can think that your trea-
sure is in heaven^ that sees your heart so far from
thence ? The more any thing partakes of God, and
the nearer it resembles him who is the fountain
of life, and power, and virtue, the more active,
powerful, and 1 ivelv will it he. We read of an athe-
istical generation in Zeph. i. 12; who fancied to
themselves an idle and slothful God* that minded
not the affairs of the world at all, saying, The
Lord will not dbgoodyneither will'he do evil ; which
was also the false and; gross conceit of many of
the heathen, as Cicero confesses of some of the
Philosophers themselves, Qui Deum nihil habere
mgotii dicunf et nihil exhibere alleri :. [Who say,
that God takes no Care of any one, nor shews
him any favour.] And indeed, though it be not so
blasphemous, yet it is almost as^bsurd,: to fancy
an idle saint, as an idle deity. Sure I am, if it
be not altogether impossible, yet it is altogether
a shameful and deformed sight, to see a holy soul
in a lethargy, a godly soul that is not in pursuit
of God. Moses indeed bids Israel stand still,
and see the salvation of the Lord; but there is no
such divinity in the holy Scriptures as this, stand
still and see the salvation of the soul, though some
have violently pressed those words, Exod. xiv. 13,
to serve under their slothful standard : No, no,
the scripture speaks to us at another rate, Phil,

304 Christians convicted of Spiritual Sloth.

ji. 12. work out your own salvation: and indeed
the Spirit of God doth every where describe re-
ligion by the activity, industry, vigour, and quick-
ness of it, as I hinted in the very beginning of this
discourse; and could abundantly confirm and ex-
plain if there were need of it.

But that I may more powerfully convince and
awaken the lazy and heavy spirit and temper of
many professors, I will briefly touch upon a few
particulars, and propose them to their serious
consideration.

1, The children of this world, earthly and sen*
sual men, are not slothful, lazy, or ind ifferent in
the pursuit of earthly and sensual objects. You
say you have laid up your treasure in heaven;
we know, they have laid up their treasure in the
earth : now, who is it that behaves himself most
suitably and wisely towards his treasure ? you or
they ? You say you have a treasure in heaven,
and are contented to be able to say so ; but make
no haste to be fully and feelingly possessed of it;
to enjoy the benefit and sweetness of it. But
they rise up early and sit up late, and either starve
themselves, or f eat the bread of sorrow, to obtain
an earthly and perishing inheritance ; they trav-
erse the worldj travel far, sell all to purchase
that part which is of so great price with them :
and when they have accomplished it, O how do
they set their heart upon it ; bind up their very
souls in the same bags with their money, and seal
up their affections together with it : yea, and af-
ter they have acquired great wealth, they are
not at rest, but find a gnawing hunger upon their
hearts after more still, to add house to house,

Christians convicted of Spiritual Sloth. 305

and land to land, and pne bag to another: the
covetous miser is ready to sit down and wring his
hands, because he hath no more hands to scrape
with ; the voluptuous epicure is angry that hie
hath not the neck of a crane the better to reach
his dainties; and ambitious Alexander, when he
domineers over the known world, is ready to sit
down and weep, because there are no more worlds
to conquer. What Christian can but be ashamed
of himself, when he reads the description which
Plautus the comedian gives of a covetous world-
ling, under the character of Euclio; who hid his
pot of gold, heeded it, watched it, visited it al-
most every hour ; would not go frpm i by day ;
could not sleep on account of it by night ; sus-
pected every body that so much as looked to-
wards it; and by all means kept it even as his
life ? For where is the like eager and ardent dis-
position to be found in a Christian towards Qod
himself? Tell me, is it possible for a man that ye-
hemently loves an object, to be content all his life
to have it at a distance, and not care whether
ever he do actually enjoy it or not ? Or will ijpt
such an one necessarily seek by all means to ob-
tain the object of his wishes ? Let us now confess
the truth, and every one judge himself.

2. This dull and earthly body is not so little
concerned about meat and drink, and rest, and
the things that do serve its necessities, and grati*
fy its temper. Hunger will break down stone
walls, and thirst will give away a? kingdom for a
cup of water; sickness will not be eased by good
words, nor will drowsiness be bribed by any en-
tertainments of company or recreation j no, no,
26*

306 Christians convicted of Spiritual Sloth.

the necessities of the Body must and will be re-
lieved with food, and physic, and sleep; the rest-
less and raging appetite will never cease calling
and crying to the soul for supplies till it arise
and give them. Behold, O my soul ! consider
the mighty apd incessant appetites and tenden-
cies of the body after sensual objects, after its
suitable good and proper perfection, and be
ashamed of thy more remiss and sluggish incli-
nation towards the highest good, a god-like per-
fection!

3. No creature in the whole world is so lanr
guid, slow," and indiffetent in its motions towards
its proper rest and centre. How easy is it to
call heaven and earth to witness the free, pleas-
ant, cheerful, eager approximation of every crea-
ture, according to its kind, towards its own cen-
tre and happiness ? The sun in the firmament
rejoices to runits race, and will not stand still a
moment, except 'it be miraculously overpowered
by the command of God himself; the rivers seem
to be in pain, till by a continued flowing they
have accomplished to themselves a kind of per-
fection, and be swallowed up in the bosom of the
ocean, except they be benumbed with cold, or
otherwise overpowered and retarded by exter-
nal violence; I need not adduce instances of sen-
sitives and yegetatives ; all which you know with
a natural vigour and activity grow up daily to-
wards a perfect state and stature. Would it not
be a strange and monstrous sight to see a stone
resting in the air, and not working towards the
earth? Such a spectacle is a godly soul settling
upon earth, and not endeavouring to obtain a

Christians convicted of Spiritual Sloth. 30?

nearer and more intimate union with its God.
Wherefore, Christians, either cease to pretend
that you have chosen God for your portion, cen-
tre, happiness ; or else arise, and cease not to
pursue and accomplish the closest union and the
most familiar conjunction with him that your
souls are capable of : otherwise I call heaven
and earth to witness against you this day: and
the day is coming, when you will be put to shame
by the whole creation. Doth every one, even
the meanest creature of God, pursue its end and
perfection, and proper happiness, with ardent
and vehement longings; and shall a soul, the no-
blest of all creatures, stand folding up itself in
itself, or choking up its large and divine capacity
with dust and dirt ? Shall a godly soul, the no-
blest of all souls, drop the wing, and suspend its
motions towards the supreme good, or so much
as once appear to faint and languish in its enter-
prises for eternal life ? Tell it not at Athens,
publish it not at Rome, lest the heathen philoso-
phers deride and hiss us out of the world.

But you will ask me, When a Christian may
be said to be sluggish and inactive ? And who
these lazy souls are? I will presume two things,
and then give you a brief account of them. ls,
When I speak of a sluggish and spiritless relig-
ion, I do not speak as the rash Anabaptists or
Chiliasts, who being themselves actuated by a
strange fervour of mind, miscalled zeal, are wont
to declaim against all men as cold and benumbed
in their spirits, who do not call for fire from heav-
en to consume all dissenters from them, as Anti-
christian; who are not afraid to reproach the

308 Christians convicted of Spiritual SlotK.

divine, holy, gentle, yet generous spirit of relig-
ion; calling it weak, effeminate, cowardly, low*
cold, and the like. These men, I believe, so far
as I can conjecture their motives, if they had liv-
ed in the days of our Saviour, and had beheld
that gentle, meek, humble, peaceable, and quiet
spirit, which did infinitely shine forth in him,
would almost have reproved him for not carry-
ing on his own kingdom with sufficient vigour and
activity, if not have judged Christ himself to be
much Aiitichristian. I hope you see nothing in
all my explanations of the active spirit of relig-
ion that savours of such a spirit as this is. 2c%,
When I do so highly commend the active spirit
of true religion, and the vigourous 1 temper of truly
religious souls, I would not be understood as if I
thought all such souls Were alike swift, or that
any such soul did always move with the like
swiftness, and keep a like pace towards God. I
know that there are different sizes of active
souls; yea, and different degrees of activity in
the same soul, as may be seen, Cant. v. 3. coma-
pared with the sixth verse of the same chapter ;
and in many other places of Scripture.

But yet, that none may flatter and deceive
themselves with an opinion of their being what
indeed they are not, I will briefly point out the
sluggishness and inactivity of Christians in a few
particulars. Take it not ill, though the greatest
part of Christians be found guilty; for that is no
other than what Christ himself hath prophesied.

1. The active spirit of religion in the soul will
not suffer men to take up their rest in a constant
course of external performances; and they are

Christictns convicted of Spiritual Sloth. 309

but slothful souls, that place their religion in any
thing external. By external performances I
mean not only open, and public, and solemn ser-
vices ; but even the most private and secret per-
formances that are in and by the body, and^ctft
extra, [from without J to the soul. It is not pos-
sible that a soul should be happy in any thing
that is extrinsick to itself, no not in God himself
if we consider him as something without the soul :
the devil himself knows and sees much of God
externally; but having no communications of a
divine nature or life, and being perfectly estrang-
ed from the life of God, he remains perfectly
miserable. I suspect it is a common deceit in
the world ; that men toil and labour in bodily
acts of worship and religion in a slavish and mer-
cenary manner ; and think, with those labourers
in the parable, that at the end they must needs
receive great wages, and much thanks, because
they have borne the heat and burden of the day.
Alas, that ever men should so grossly mistake
the nature of religion, as to sink it into a few bod-
ily acts and services, and to think it is nothing
else but running a round of duties and ordinances,
and keeping up a constant set and course of ac-
tions ! I know indeed that men will be loth to
confess that they place their religion in any thing
without them; but, I pray, consider seriously
wherein you excel other men, except in praying
or hearing now and then , or some other outward
acts; and judge yourselves by your nature, and
not by your actions.

2. the active spirit of religion, where it is 'n
the soul, will not suffer men to take up their rest

310 Christians convicted" of Spiritual SlotH.

in a mere pardon of sin ; and they are but sloth-
ful souls that could be so satisfied. Blessed is
the man indeed whose iniquities are pardoned,
Psk xxxii. I, 2. But if we could suppose a soul to
be acquitted of the guilt of all sin, and yet to lie
bound under the dominion of lusts and passions^,
and to live without God in the world, it would be
still far from true blessedness. A real hell and
misery will arise out of the bowels of sin and
wickedness, though there should be no reserve
of fire and brimstone in the world to come. It
is utterly impossible that a soul should be happy
out of God, though it had the greatest security
imaginable that it should never suffer any thing
from him; The highest care and ambition indeed
of a slavish and mercenary spirit is to be secured
from the wrath and vengeance of God ; but the
breathings o the ingenuous and holy soul are af-
ter a divine life, and godlike perfections. This
right gracious temper you may see in David, P&
li. 9, 1O; II, 12. which is also the temper of every
truly religious soul.

3* The active spirit of religion, whera it is in:
the soul, will not suffer men to take up their rest
in mere innocency, and freedom from sin ; v and
they are slothful souls that could count it happi-
ness enough to be harmless. Men are much mis-
taken about holiness ; it is something more than
mere innocency, or freedom from the guilt or
power of sin; it is not a negative thing ; there is
something active, noble, divine, and powerful, in
true religion. A soul that well understands its
own penury and self-sufficiency, and the empti-
ness and meanness of all creature-good; cannot

Christians convicted of Spiritual Sloth. 311

possibly take up its rest, or place its happiness in
any thing but in a real participation of God him-
self j and therefore is continually pressing on to-
wards that God from whom it came, and is la-
bouring to unite itself more and more unto him.
Let a low-spirited, fleshly rininded Pharisee take
up with a neigative holmess and happiness, as he
doth, ZJwArc, xviii. 1 1. God, 2 thank thee that I am
not so: a noble and high spirited Christian can-
not take up his rest in any negation or freedom
from sin. Every godly soul is not so learned, in-
deed, as to be able to describe the nature ^nd
proper perfection of a soul, and to tell you how
the happines of a soul consists, not in quietness, but
in action and vigour ; not in cessation and rest, as
the happiness of a stone doth, but in life, and
power, and vigour, as the happiness of God him-
self doth; but yet the spirit of true religion is so
excellent and powerful in every godly soul, that
it is still carrying it to the fuller enjoyment of a
higher-good : and the soul doth find and feel with-
in itself, though it cannot discourse philosophically
of these things, that, though it sw ere free from all
disturbance of sin .and affliction in the world, yet
still it wants some supreme and possible good to
make it completely happy, and therefore > it bends
all its, powers, thither ward. This is the descrip-
tion which you will every where find made in
Scripture of the true spirit of holiness, which
hath /always something positive and divine in it,
as*/sa.-i. 16, 17. Cease to do evil, learn to do well;
ancl Eph. iv. 22 24. Put off the old man, put on
that new man which after God is created in right-
eousness and true holiness. And accordingly a

312 Christians convicted tf Spiritual Stotfa

truly godly person, to use the apostle's words^
though he know nothing by himseni yet doth n6t
thereby count himself happy. i^;

4. The active spirit ; f true religion, where/it-
is in the soul, will not suffer men to take up their
rest in some measures of grace received; and/so 2
far as the soul doth so, it is sluggish and- less a&
tive than it ought to be. Tnis, indeed, often-
times comes to pass when the soul is under some
distemper of proud selfishness, earthly-minded-
ness, or the like, or is less apprehensive of its 6b*
ject and happiness; as it seems to have been the
case of the spouse, Cant. v. 3. Some such faint-
ing fits, languishings, surfeitings, insensibleness,
must be allowed to be in the godly soul during
its imprisoned and imperfect state : but we must
not judge ourselves by any present distempers,
or infirmities. The nature of religion, when it
actuates the soul right and powerfully, produces
a more lively resemblance of God; which is the
most proper and excellent enjoyment of him. A.
mind properly and actually sound, is most sick of
love ; and the'nature of the love is, not to know
when it is near enough to its object, but still to
long after the most complete conjunction with it.
This well of water, if it be not violently obstruct-
ed, is ever springing up till it is swallowed up in
the ocean of divine love and grace. The soul
that is really acquainted with itself and its God,
sees something still wanting in itself, and to he en-
joyed in him, which makes it impossible for it to
rest, but is still springing up into nim, till it come
to the measure of the stature of the fulness of
its Lord. In this holy loving, longing, striving*

Christians convicted of Spiritual Sloth. 313

adtire temper,, ^re find the great apostle, Phil iii.
12, 13,44* And by how much the more of divine
grace any soul hath drunk in, the more thirsty is
it after more.

5* The active spirit of true religion, where it
is powerfully seated in the minds of men, will not
suffer them to settle into a love of this animal
h'fe,or indeed suffer them to be content to live
for ? ever in such a kind of body as this ; and that
spul is ift a degree lazy and slothful, that doth
not desire to depart and be with his Lord. The

fodly soul viewing God as its perfect and full
appiness, and> finding that its being; in the body
doth separate it from God, keep it in a poor and
imperfect state, and hinder its blissful commu-
nion with the highest good, groans within itself
that mortality might be swallowed up of life,
with the apostle, 2 Cor v. 4. I know not how
much, but I think he hath not very much of God,
neither any sight of him, nor love of him, that
could be content to abide for ever in this imper-
fect,<mixed, earthly state, and never be perfected
in the full enjoyment of him, And it seems that
they in whom the love of God is truly predomi-
nant, potent* ; and flourishing, do also look ear-
nestly for* th$ mercy of our Lord Jesus Christ un-
to eternal Ufa Jude 21. without doubt they ought
to do so. 2 pet, Jii. 12. What manner of persons
ougfyt ye to be in att holy conversation and godliness,
looking, for and hasting unto the coming of the day
of God ?: Let this suffice |>y way of general rep-
rehension,

2. More particularly, the consideration of the
active nature of true religion may well serve to
27 ' "

314 Christians convicted 6f Spiri

correct a mistake about that noble grace of faltl
How dishonourably do some speak of this excel-
fent and powerful grace, when they make
be a slothful, passive thing, an idle^kind
ing, or a melancholy sitting still y wftile
anid in truth, it is life and power. Be hot
taken in so high and eminent a grace : true faithi^
doth not only accept the imputed righteousness
of Christ for* justification, but, by a lively de-
pendence upon God, drinks in divine, influences,
arid eagerly imbibes grace, and virtue, and life,
from the fountain of grace, for its more perfect
sanctification : and for this cause, I think, a purSy-

' . * & ~ ' - w

ing virtue is ascribed to it, \Acts xv. 9. Faith is
not a lazy, languid thing, content to -wait fpf sal-
vation till the world to come ; but it is -even now;
panting after it, and obtaining it too, in a way -ot
mortification, self-denial, and growing u^in J G6jd:
it is not contented to be a candidate, waiting for"
life and happiness, but is actually draw irig down
heaven into the heart, attracting God to itself, and
participating of the divine grace and image in the
soul-: -its motto -is that of the famous painter^
Nutta dies sine iinea ; No,day without a line; j
it longs to find some divine lineament, some line
of God's image drawn upon the soul daily. Faith
is a giving grace, as well as receiving ; it gives
up the whole soul to God, and is troubled that
it can give him no more : it binds over the soiil
afresh -to>God every day, and is troubled that it '
can bind it no faster nor closer to hiiaa. The bes-- i
lieving soul is wearied because of mufderers,
murdering loves, lusts, cares, earthly pleasures, t
pnd calls mightily to Christ to come and take

Christians convicted of Spiritual Sloth. 315

vengeance uj^n them : it is wearied - because pf
robbers that are dail y stealing away pre^
time and affections from. God, which are
film ; and calls upon* Christ to come;
courg^ these thieves, these buyers and set?
oy&of IMS own temj^e. In a .woru* the god-
jijJR active, and faith is the: very life and
action of the soiil itself, ^

. Lqstly,iiet me exhort all Christians from hence,
to be zealous, to be fervent in spirit, serving the
Lord, and longing after him ; stiv up the grace of
God that is in, you ; quench not r i. e. blow up, in-'
flame the Spirit of God in you. Awake, Chris-
tian-soul, out of thy lethargy, and rejoice^ as the
sun, to-run the race that is set before thee, and,
as a mighty man refreshed with wine, to fight thy
spiritual battles against the armies of uncircum-
cised, .profane, and earthly concupiscences, loves*
and passions. Regard God as your centre, the
enjoyment of Jiim as the happiness, and full con-
formity ^to him as the perfection of your souls;
and then say, ^ Awake, arise, O my soul, and hide
not thy hand in thy bosom, but throw thyself inr
to the very heart and bosom of God ; lay hold
upon eternal life. Again, observe how alt things
in the world pursue their several perfections with
unwearied and impatient longings; and say, come r ,
m^ soul, and dp t'hou likewise. Converse riot wJt^k
Giodsomuchuncler the notion of a Law-giver,but as *
w||l|love jtself ; nor with his commands, ashav-
in| aut|iority in thpm, but as having goodness, and
life^and sweetness in them. Again, consider your
p6yerty^;creatures r and how utterly impossible it
is;ior you {0 He happy in yourselves ; and say, arise,.

. , . '. ':}''-,:.. .':'.'.. ".... '.:';''' \..- ' .-; j' - t .- \: ">;"/;

316 -Christians convicted tif Spiritual Sloth.

nay soul,from this weak and^otteriflg foundation,
and build thyself in G-od': cease pinching thyself
within the straits of selfeun%ienps* ; ^^4 ^^
stretch thyself upon infinite gpodnes^ ^(l^ujbess.
Again, pore not over your/ attainaients ; ; .dojAnot sit
brooding, upon your present acconipiishtm^nts ;
l)ut forget the things that are behind, anel\say,
awake, O my soul, there is yt infinitely r mueh
'more in God ; pursue after him for it,; tillrthou
have gotten as much as a created being is capa-
ble of receiving of the divine natiire. In a^vvprd,
take i heed, that you live not by the lowest exam-
ples, (which thing keeps many in a dwindling
state all their days) .but by Jthe highest : read
over the temper of the spouse, sick of ; love ; ^Da-
vid's temper, waiting for Gpd more ^thanlthe^
that watch for the morning, breakingjin heart^fbr
the longing that he had to the Lqi^f ;afl|bsay,
Arise, O my soul, and live, as high as -thygt hiy^est;
It is no fault to desire to be as good, as..^!^, as
happy as an angel of God 5 and thus, Q * i^ soul j
open thy .mouth wide, and Xjod hath prQmisjd to
Ijllthee! $ ,4

f perseverance of time Saints established. 31 %.

CHAP. VL

3Fhat religion is a lasting and persevering principle
Pin the souls of men, proved by several Scriptures.
^The grounds of this perseverance assigned ; first,
^negatively, it doth not arise from the absolutely un-
\:JmKngndture of grace, in the creature, nor from
the strength ofmarfsfree-witt. Secondly, affirm-
. atively, the^ grace of election cannot fail. The
grace of justification is neither suspended norvio-
, Idled ; the covenant of grace is everlasting ; the
Mediator of this covenant lives for ever ; the
promises ofit immutable. Jin objection answered
concerning a regenerate marts willing his own
apostacy. x $w objection answered, drawn from
the falls of saints in Scripture ; as also from
those Scriptures that seem to imply tt man's fall-
ing away. Jl discovery of counterfeit religion,
. '-' : dnd the shameful apostacy off alse professors. Jin
encouragement to all holy diligence, from the con-
sitferation of this doctrine; the rather that we
/ : may stop the mouths of those that falsely affirm
that the same is prejudicial to true godliness.

THE third property of true religion contained
'in the words of the text isythe perseverance of it.
-And the foundation of my following 1 discourse
shall be this proposition : " True religion is a last-
ing and persevering principle in the souta of good

men."

It is said.of the hypocriticalJewsj that their*
goodness was as the early dew that soon passes
away, Hosea vi. 4. But that principle of goodness*

318

which God gives to the souls of his people is
compared to & well of water, ever sending forth
fresh streams, and incessantly springing up^td-
wards God himself. Our Saviour compares ;hyjk
ocritical professors to seed sown upon stony sjround,
4liat springs up indeed but soon withers away,
Marie rw 5, 6. but this well of water, which is in
tli<e sincere godly soul, springs up into everlasting
life; it springs and is never dried up; it is a
spring op water, whose waters fail not, ov lie. not,
as it is expressed by the prophet /*; Jv-iuV; 11,- or
if you look Upon it under the metaphor of oil,
as it is sometimes expressed in Scripture^ then it
is truly that oil that faileth not, whereof the- wid-
ow of Sarepta's cruise of oil was but a faint re-
semblance. Amongst other texts which the
learned Dr. Arrowsmith brings to prove the in-
fallibility of the perseverance of saints, this speech
of oui'-Saviour ? s, which is the subject of my ivhole
discourse, is one ; who also quoteth Theophylact
for the same mind, viz. the perseverance or this
principle, yea, and somewhat more, even the
growth and multiplication of it. To the same
purpose the same excellent author quoteth John
x. 27, 28. My sheep hear my voice, and I know
them, and they follow me ; and I give unto them eier-
wxl Mfe^and they shall never perish, neither shall
any man pluck them out of my hand. In which
wo^ds tiur Saviour strongly asserts the certain
glorification of his elect, by using a verb of the
present tense, L give unto them eternal life ;h&
will as certainly give it them, as if they had it al-
ready, unless the words do imply that they have
it already, viz* the beginning of itj even m this

life : andiifoo, then the words do yet moce strong-
ly t asser* fc&e dosetraoe perjse^ranee ; &# how

jr^fe be ci^ied eternal* which may end ?

saia&e ^0^Ji^;seei^^W^QSely topre-

affs, and beforehand to answer objections,
searing them botfe fKo^i internal said ester-
en^iwiesj thesy; shull never perish^ viz. of

bwij accord, jneither shall any pluck -theo>
efc of my hand .; for t he word in the original is
such ,aa .doth secure th,em,frpoi the power of .dey-
iis as, well as meo-; and what ig said of/thp church
in, genera), is also certain coupe rning, eyery true
memb.er ,of it in particular ; the g$te$ of hell shall
riat prevail ag&mst it f Christ hath not only chos*
en aiwi ordained his people that they should be
hdiyj htutt also .-that. they shouldi persevere in holir
ness,; n&t only that they should ^ bring forth good
fruits, but that their fruits should remain, John
XY.^15, 16;' Henpe they are said to be born
again of incorrupt ible seed, which liveth and abid-
eth^./pr jever, 1 Pet. L 23. And he that is born of
,God, is said to have the seed of God in hina, and
remiiinmgin him? and in^uchfta manner remain-
ing in hini that he shall never again commit sin;
that is, shall not. become any more ungodly, 1
John iii. 9, ^ To all which may be added that
strong and strengthening text, Bom. viii. 38, 39.
J am persuaded thai 1 neither death, nor life^nor an-
gefo, nq'fi principalities.^ .nor powers, nor things pres-
ce/, nor things to come^ nor height, nor depfh+nor
my, other, creature^ shall be able to separate usjfrom
tkeiojje of God which is in Christ Jesus our Lord;
which one text doth excellently assert both those
previous and comfortable doctrmes of assurance

The perseverance of true Saints established.

and perseverance ; and they are worthily to be
honoured in the church of God, who have vindi-
cated it from>the c corrupt glosses and cavils- of the
papists, who have^ endeavoured ito deprive Chris-
tians of the sweetness which may be extractecl'
from that Ml honey-comb. In a word,* let tfie
holy Psalmist's experience of the siipjporitit^
virtue of this doctrine close the proof" of it at
present; who found himself wonderfully cdm~
fbrted by it after all his fears and defeats, P&
fxxiii. 24. where he sings of the loving kindness
of the Lord in time past; Thou hast holden me
by my right hand ; and, at present, / awe continu-
ally with thee ; that is, thou art continually withe
me; and, with the like courage and confidence^
he speaks of all time to come, 7%ow shalt guide
me with thy counsel, and afterwards receive me to
glory. Now, although the doctrine of the per-
severance of saints be thus fully and clearly laid
down in Scripture, yet it is easy to err in giving
an account 01 it, and of the grounds of it. Arid
therefore F shall proceed to the grounds of it,
which I will briefly explain, negatively and a
firmatively. First, negatively.

1. The certain perseverance of the saints in a
state of grace doth not arise from the absolute
impossibility that grace in the creature can be
lost: it is one thing to affirm, that grace shall
not be lost, and another thing to affirm, that it
absolutely cannot be lost. God hath told us r
that the world shall no more* be drowned, but
who will say, notwithstanding, that it is not in it-
self capable of drowning? Whilst we think to
honour God by asserting the permanency of grace,,

JJie per^emmnee of trm Saints established* 32;t

we must take heed lest we make grace a ^
and so dishonour him; Grace, as it exists in God,
iii the fountain*, which divines sometimes call ac^
tiyle grace, is eternal and unchangeable, not sub?
lect to any defect or alteration; There is rtb

4/.' '- "' ' " " " if: ' ' ' -~ ' .---' ~- -'\( ' i -" - """ "

jtime, or place, or cirGumstances, wlierein thfi l,ov-e
an4 goodness of ^jod fail towards:his Delect. ^DKisr
love and goodness are one and the same in God
towards his people, even when they are under
the greatest desertions, and have no sense^ at aU
of them, We muet cot say the sun tis growNi
dark,, as often as a dark/ cloud jntierppseth ! be*-
tween it and our sight. Yea, however scertainit
is that the pure and holy God hateth sinJ^ven ^iit
his elect, yet it' is also ^certain that the ;good-and
gracious God jove^ih the .persons of jhas; saints,

\vJ ''-,- - '- '- " A - - - . - ' - ' 'JL .-'." - > ~L'. _. - i - .'-" '

jev^en wihen they in : "For ithe lo^e f God towards
s|he regenerate;^ saith^avehantj^isjiot bottomed
jupon their perfect purity and holmes^ but upon
Jt^ist Jesus the Wbdiator, who hath transferi'ed
their -,sins upon himself, arid 1

of God towards his people is absolttte'Iy unchange-
ab|e- and everlasting; But grace int the cEeatitte ^
Joeing itself a creature, is not simply and absolute^
Jy unchangeable or impossible to be Host : there
is a possibility- of losing inherent grace, if ii ;be
v CQnsjdered --m. itse;lf; yea, arid it would actualljr
be lost and perish, if Xiod; did not uphold his t pecv
wit;h one :harid^ whilst he exerciseth them
ie other. Though with all my might" I
to maintain the perseverance of th^ saints ;
are =not, as some dp, ground^ it upon the
iixedness bf^iaith in iiah ; i>ut upon

322 The perseverance oftrue Saints- established.

1 ' - -. :

the goodness and> faithfulness of God j whiqh are
such towards his: elect, that he will keep theip;
by his mighty power throuj^Jwthwnt^^^
as the apostle expresseth it,. 1 Pet. i. ^ ^ ' '' ='
2* It adth not arise fronfcthe strength of man's
free-will, as if he were of himself able to freejv
himself forever in a state of grace, whehr Gfod
had once put hiniintd it. The saints indeed shall
forever will their own perseverance,, as. we shall
presently shew ; but it is God that worketh in
them even this will. Pkil.ii. 13. Man's own freer
will, or self-sufficiency, is so ^far from being thV
ground of his perseverance in grace and holiness j
that I do believe nothing in the world is more:
directly contrary to grace, than habitual and pre? 7
dominant seli-confidence ; and, even in the saints
themselves, there is nothing that doth strike la
a greater stroke towards their apostacy, than ; this
selfrconceit and confidence of their own streiigtlT^,
as something distinct from God, though the"sam|' J *;''
be not habitual and predominant ; for they fhefla-'
selves are many times sadly weakened andrsejfe 3
back by that means, and sulfer many lamentable
spiritual decays. This seems to have sohietimes .,
been the case of Hezekiah and of David to6,;arict
was nearly the case of Paul, when he had so miicli
abounded in revelations, 2: Cor. xii. 7. Sure it is,
that nothing doth more estrange the hearts of
GodV people from him, nor more withhold ^the
influences of drvine grace and favour from th^iny
than this security, confidence in the strehgtlijii'
their own wills, and vain opinion of self-suMcieh-i
cy ; which thing the sac^exper ience of holy Ghiris-
tians doth attest. Not only the apostles Jaraes"

'fhe perseverance of true Saints established.

Peter, but indeed all the true disciples of
|n the world do agree to that proverb^
Godresisteth the proud, but giveth, grace to the hum-
6|e. In a word, though to do justly, and to love
lijyercy, haye indeed much of religion in them; yet
tci persevere, it is also required that a man deny
himself and tire sufficiency rof his own free-will 5
and, in the prophet's expression, Walk -humbly
with his God. You know that Peter boasted,
Though all men shall be offended because of thee,
yet will I never be offended ; and again, Thought
should die with thee, yet will I not deny thee ; and
what the lamentable consequence of this self-
confidence was, you know likewise : wherefore
let him that standeth by his own strength, take
heed lest he fall. x :

$ proceed now to speak affirmatively coRcern-
hig the grounds of the saints' perseverance in a
state of grace. I have already ; she wed, that ac-
tive grace, is absolutely of an immutable nature :.
and although passive grace be .not so, yet it shall
not be lost totally and finally, For,

1. The grace of election cannot fail.. When
I think of that uncertain, conditional, mutable de^
cree of saving men, which some ascribe to God,
who is infinite ~and.ternal wisdom and of one
mind, methinks I may, with :great reason, apply
the apostle's words concerning himself and say,
when God is thus graciously minded to elect his
people tp eternal life, Doih he use lightness, or
the things that hepurposeth, doth he purpose accord-
ing to the flesh, after the manner of men, who are
unsteady and wavering in their determinations ?
Is there with him yea, yea, and nay, nay ? What

doth the apostle meaniby those words, 2 Tim* uV

- m, '- - - f f ~ '

19. 'The .foundation of God slandeth surei hawnl*?

--. {/ ._ ' i , -*/ ' . ' .' 7 - - - 'C2

this seal. The Lord knoweth them that aYe M$W
The apostle, inithe foregoing verse^j haviiig^elat-
ed the apostacy of IJymeheuS; and Philetfa$ ftn&
the:overthrow of some men's faith by their means*
immediately subjoins this comfortable doctrine v
the .stedfastness and firmness of God's deeree ; of
election^ to jprevent the offence which the saints
might take at the falls of others, and ! to Relieve
them against the fears'that they 'might possibly^
entertain concerning their own perseverance.
The import of what he said is this, let no one be
offended, as if the salvation of the elect rested
on uncertainties ; it appears that these men were
none of God's elect, because they are seduced^
and the faith that they had is overthrown ; and
as for you who preselected, fear not lest y<e
also should apostatise ; it is not possible; to de-
ceive the elect in the necessary and fundamental
truths of the gospel, Matt. xxiv. 24. Fear not lest
ye also should be drawn away by the error of
the wicked unto perdition, for the foundation of
God sttindeth swre, 'fyc. In which sentence, says
Dr* Arrowsmith, almost every word breathes
firmness and performance ; ijothing is more firm
in a building than the foundation; that you may
doubt of that, it is also sure, or steady ; this sure
foundation is said to stand, that is, say the Dutch
Annotators, abide th stedfast and certain ; for it
is the foundation not of man's laying, but of Gpd*sj
with whom there ;is no variableness nor shadow of
change. Yea, farther, this foundation is said to
be sealed: now, what is accounted more fir ni and

Thepersevemnceoftru& Saints established. 325

thpse things ' which are sealed with a v
especially such a seal as tftis, ^The %ord
fawho are his* Though the wjset of men
are ; often deceived ip their opinions, yet the
knowledge pf Gpd is infinitely infallible ; accord-
ing to- St. sAus tin," If any of the elect perish^ God
is ; deeeive4 ; but God is not deceived, therefore
none, of the elect can perish, for the Lord kriow-
eth w^o are his." When Samuel went to sepa-
rate one of the sons of Jesse from the rest of his
brethren tp.be; king over Israel, he first pitched
appn: Eliab, and afterwards rejected him, 1 Sam.
xyi. .but God is guilty of no such inconstancy in
.that eternal election which he makes of men to
be kings and priests unto himself. Though the
seyerai acts of diyine grace mentioned Rom. yiii.
^9, 30. are many links, yet they run one into an-
other, and all from first to last make but one
chain ; concerning which divine and mysterious
cpncatejDation.one may boldly use that perempto-
ry probibition which our ; Lord useth concerning
a,'less indissoluble connexion, Matt; xix. 6. What
Gvd kgth joined together, let l :no man put asunder. .
2. The grace of justification is neither suspend-
ed nor violated ; it admits neither of interruptioh
npiverid neither of pause nor period. There is
nothing bet ween justification and glorification in
the apostle's sentence, but the copulative and^
Rpw^.jViii. 30. There is nothing between a justi-
fe! f bu ^ and glVy, but a mere passage into '

justifieth. But .what thobMi yotf be at present

""* - ' "- ' ' r

Saints established*

justified,; may some say, is there not
of losingf your justification ? May notlfc
ousnesis of the righteous be taken from '
may you not %e condemned hereafteV? ~"
s he that shall emdemnus? it is CMrisftl
JLS if 'the apostle had said, the lov ofK
wards his justified ones, is not grounded upon tlieir
purity, loveliness, or perfection; but it iis fouridecl
in their Redeemer ; which Redeemer hat li done
enough, both to bring them into a justified state,
and to keep tfeem in it'SfoFev^r; it is Christ
died td free them fcomsin; it is Christ that is
again for their Justification), tk$t is f ih
band of Cro&i to deliver them from all their
mies, that maketh intercession for them, for their
.perseverance, ^od loves notlikig but the
munieations of himself: so far as iany ^ thi% ^
of 4he ; divine image, sa fsr i$ par t ales I
favour 4 and complaeeiicy j so that
man; bears a resemtelanoe unto Oo^, s'b
fie shall be accepted of him, and emferae^dp
arms of his love ; and that shall continue fot
as ^ve shall see under the 'hea<J* Until you
^otte^vout all the image' an^ . sttp
God from a godly soidf until you have emsed "s
4he stamps and impressions of goodness ; in a word
' * l you have rendered laim -wicfeed afto^ urigod-
r cannot (rive him' ? from the embraces oK"
which thing men ''and devils shall eveij
as I have partly she/Wed

It s

stale, tboogh not -firom 'a justified state]
supposes

Saints etfabUsheft;

wonde r ; for he had his righteousness in
^and his happiness jn his own Keeping:
e condition of believers is, now more sale;
an|rl| r$|, x depending not upon any created j>ower
^'^i\'j^ppn, the, infinite and effectual help
s|yepgtji of a Mediator, which will never fait
r^Jie,; covenant of grace is eyerlasting.iV
pleasexl God* to enter into a covenant- o

f^ace and peace with everv believing soul; which
need [not, take pains to prove,; as- all Christians-
acknowledge it, though they do not> all agree -. in?
tj^eir. ideas of it, ; Now .this covenant, ivhe^ein
Goleiigages himself to be their Gbd,,(ibr that is
the siini of it on his part,), is expressly called by
the appstle, the everlasting covenant r tieb. xiii. 20^
And again, jfer. xxxii. 40. I, will make an everlasfc
ing covenant !&$!> them, :, w=hich, covenant, and the
werlastingness of it, are fully explained in the
following words, / .will, not turn aioay from them
to do them , good '.. the inviolable nature of this
ebyenaat is also expressly asserted in that re^-
markal^e pjissa^e, Jer. xxxi, 3 J, 32. / mil. make
anew covenant ivith the house of Israel^ not accord-
ing iv-the covenant that I made with their fathers^
ivhicfy, my covenant- they broke: as if he had; said^
|, wiiil make a. covenant that shall not be sub^
ject ito.breaches. .In the former covenant with
their fathers I gaye them laws to keepj which,
%?y M e P not > but, in the new covenant, I will
gi|e,tl^em also a heart tp keep my laws :' r it is
not possible that covenant should be broken, one
pripeipalpart of which is, a heart both. able and
wjUing.ti) keep it. The similitudes wjiich God
uaeth i in the ^5th^ 36th, and 37th verses of that

328 The perseverance of true Saints established.

same chapter, do also further confirm arid illus-
trate this doctrine of the everlastihfihrk&s of* this

. :. ...' ' \i ^ f ' - ' .-..,...,.

covenant ot grace. w- ^ n

'Under this head let note notice three things J- - *'
1. The Mediator of this covertaiitlives^fbrlevei^
and lives to make intercession for faelievers,flfiJie&
vii. 25. and from this the apostle argues, that they
shall be saved "to the uttermost, or evermore, as
the margin reads it. From this also the apostle
argues the unchangeable state of believefs, as we
observed before from Roto, viii. 34. G hrist Jesus
is always heard and accepted of the Father in all
the requests that he malceth to him, according to
that in John xi. 41, 42. Jesus lift up his eyes <md
said. Father, I thank thee^ that thou hast heard me*
arid I know that thou hearest me always. If tliese
things be so, then the perseverance of the saints
is built upon a most certain foundation, is secured
against the very gates of hell ; for jC hrist hath
prayed for them that they may be where -he isj
John x vii. 24. and in the mean time, that they
may be kept^owi the evil, ven 15. and that their
'ftiaifrjmt not, Luke xxii. 32. r f

; 2^ The promises of this covenant are immuta-
'}s\e,thcif are in Christ Jesus yea and amen, 2 Coiy
i, 2O. as if one should say in Latin, Certo ceriibra,
perfectly sure and certain. God, who is truth
itself, will not, cannot be, unto his people as a
Liar, or as waters ''that' fail, as the prophet express-
eith 'It. The infinite fountain of grace and ^truth
canrioi jiossioly become like one of 'the birobksfdf
which Job speaks, which seem to be fid): of * wa-
ter, and are"s<$ at a certain winter season; 'but
when the poor parched Arabian comes to look

Tht perseverance of true Saints established^. 329

iW^ter thence in summer, he goes away asham-
ed* because they are now vanished; they are
consumed out of their place, Job. vi. 19, 20. Now
the.^rpmise is concerning not only grace, but the
final Jersey erance of it : if he promise pardoning

fpaeeyit is in ihese full and satisfying expressions,
will, remember their sin (any one of their sins)
HQ mote, Jer. xxxi. 34. If he promise purging and
purifying grace, it is with the like amplitude of
expression, that they may fear me forever ;. and
again, they shall not depart-jrom wie, Jer. xxxii. 39,
4Q.,vwith many other places of like import.

3. ; ; God is said, 2 Cor. vi. 16. to dwell in the
souls of his people, in opposition to a wayfaring
man, who : tur.neth in to tarry for a night, Jer. xjv.
8. ,God? indeed hath promised that it shall be said
to them that were not his people, Ye are the sons
of :jhe living God, Hos, i. 10. but never the con-
trary ^ he hath no where threatened them that
are ; the sons of the living God that it shall at any
time be >said to tham, Ye are not my people. True
indeed, as to external profession, churcli-fmember-
ship, mere covenant holiness, and outward com-
munion, God doth many times disinherit and re-
ject them that were so his people ; but as to true
godliness, participation of the divine image, jnter-
nal and spiritual communion, we may confidently
say with the apostle to the Corinthians, 1 Cor/
i. 9. God is faithful, by whom we were called nnto
the fellowship of his Son Jesus Christ our Lord;
\ or, ; withi the same a postle to the. Thessalonians,
1 ->Th;e% v. 24. Faithful is fie that catteth you who
idillwlso do it: Do what ? why, that which he
Was speaking of and praying for in ver. 2^. viz.
28*

330 The perseverance of true Saints established.

Preserve spirit, sow/, and body, blameless mto the
coming of our Lord Jesus Christ. .- ~- ^i "?*

1 I conclude then? that grace in the creature/is a
participation of him who is essential andiperfeot
grace and goodness, a communication made by
him of his holy nature, which becomes asking
principle in the souls of men, a fountain sending
forth a continued stream of holy dispositions and
affections without intercession - or cessation :
though these streams run sometimes- higher,
sometimes lower, sometimes swifter, sometimes
slower, yet they are never wholly dried up as the
brook of Tema was. For, where God hath
once opened a fountain in the soul, he feeds; it
with fresh supplies from himself ; as a fountain
itself would dry u*p, if it were not nourished by
the supplies of subterraneous waters. The per-
severance of grace depends purely upon the\sup-
ports and supplies of uncreated essential life aiid
goodness. But how do we know that God=<wili
certainly afford these supplies^? we Build upon
his goodness and love in Christ towards his elect,
which is infinite and unspeakable ; and upon ;his
faithfulness in accomplishing his promise, viz. thai
he will never leave nor forsake them,- Heb. xiii.
5. that he will keep them by his power unto' sal-
vation, I Pet. i. 5. They that are of the number
of God's holy and chosen ones shall, no doubt,
continue of that number according to that pass-
age in I John ii. 19. They that are truly in
Christ shall abide invhim, John ii. 27. The -seed
of God remaineth in the godly, and they cannot
sin, because they are born of God, 1 John jii; 9.
He that is begotten of God keepeth himself, and

*J?he perseverance of true Saints established. 331

ihafc wicked one toucheth him not, 1 John v~ 18.
What can be more express and ample than that
consolatory promise of our Lord made to his oor
frailr sheep, John x. 28. / give unto them eternal
lify^and they shall never perish, neither sha&any
one-pluck them ^outiof my hand. ; i^ ;

'^Bat some one may sa^ perhaps, ^What;if roan
will apostatise ? What ; if the saints themselves
will forsake God? Will he not then say of them,
as the apostle of the unbelieving husband, If they
will depart, let them depart^ Will not God forsake
them that forsake him? ; s/rw ?

Ans. : Yes, God will forsake ; them that for-
sake /him?; but they, never forsake him : they be-
ing rreally renewed after the image : of God,,: and
perfectly overpowered by his grace, .shall never
will any such departure : / will betroth ihee unto
me -^Qrcyer,;Hosea ii. 19. "It is certain," saith
^r. Arrbwsmith, " that God will condemn all im-
penitent sinners j but it is as certainithat all jus-
tified -and : regene rate sinners shall repent ; tsemper
fitrprociirante Spiritu,;" [The.Spirit always causes
it.i] It iSeems unreasonable to ask, : What if man
himself will apostatise ? seeing he is, by the
grace-bf God, so renewed in his will, and put into
sueh a condition^ that : he . cannot will. any such
thingi "God; doth not give unto his saints, saith
Austin, only such help without which they could
not ; persevere if they would (which was that
which he gave Adam;) but he also worketh in
itlaem the will ; that because they shall not per-
severe except they both can and wJhVhis bounti-
ful grace bestoweth upon them both the ability
and the willingness; for .their will is so assisted

Thepetee&erance 6ftrut Saints established.

M. / . "\

by the spirit of God* that they therefore
because they so will ; they therefore so will r be*
cause God worketh in them to wilU" Neither
is it any disparagement or injury toithe freexloiii-
of man's will) that it should be overpowered tby
divine grace, and determined only to that ;whieh
i#got>& The indifferency and fluctuation of the
will of man is indeed the imperfection of it& and
the more God reveals himself to the soul, as the
chief good* the more this indifferency of ^the will
i$ destroyed, and the faculty is determined; not
by being constrained, but indeed per fected* : Q
happy liberty, for a soul to be indifferently affect-
ed towards its own happiness, and to be free- to
choose its own misery ! The noblest freedom; in
the world is, when a soul being delivered from
its hesitancies, and healed of its indifferences, is
earrifed Jike a ship with spread sails and^power-
fol winds by a most speedy, cheerful, and steady
course into its own harbour, into the arms and em*
braces of its own object. The grace of G od doth
never so overpower the will of man, as to reduce
it to a condition of slavery, so that man should not
have a proper dominion over his own acts ; but
I think we generally conclude that, in the world
td come, in the future state, the wills of all glori-
fied saints shall be so advanced and perfected in
freedom, as not in the least to verge towards any
thing that is evil, but shall in the most gladsome
and steady manner be eternally carried towards
the if full and glorious object, which the glorified
understanding shall then represent in a most true,
dear, and ample manner ; and this we conclude
is the soul's truest liberty in the highest elevation

ffie perseverance- tf true Saints established* 333

of it Now although it be not altogether thus*
with us in this present world, (for by reaso ; n t)f
the weakness and darkness of our understandings,
which do here represent God unto us so faintly
and $isadvantageously, it comes to pass that the
will cannot so freely and fervently, with so ardent
and generous motions, pursue its excellent object,:
as it shall do hereafter,) yet I believe that tfce~
more God reveals himself to any soul, the more^
its fluctuations are healed, and a true liberty ; of
will increased; and that he doth so far ^reveal
himself to every truly godly soul, as tp establishL
this noble freedom in it, in such a degree as wilj
keep it from willing a final departure from him,
and carry it certainly (how remisply and faintly
soever) towards the supreme and; sovereign Good 1 *
till it come to be perfectly swallowed; ;iip in iti A
will thus truly and* divinely free, though it be not
the proper efficient; cause, yet certainly ; is an in-
separable concomitant of final perseverance. So
then the- more. God Cummunicateth himself to
any ; somV the; more powerfully it ; willeth a near-
er connexion with him ; and no soul, I conceive^
to whom God communicate th himself savingly^
can at any time will an utter separation from ; himl
; A^ for the foulest falls of saints that are any
where recorded in Scripture, 1 know not wbat
more can rationally be inferred from them, than
that grace in the creature admits of ebbs and
flows ; is subject to augmentation and diminution ;
which no sober person denies, -But 1 think the
.history of their lapses, if we take it altogether,
hath a very favourable bearing upon the doc-
trine of perseverance; yea, for aught I

334 The perseverance of true Saints established.

one 'great design of God in having those relations
recorded*; might be to confirm this very doctrine^
^giving us iso express and ample acdount b
their repentance and recovery, mat we^te^iF
4eefcl. to believe': they were strengthened by ! their^
falls ; soVfar were 'their falls from proving naprtal
to fihejopfc One Would think, that if ever the nab*
its of grace could be utterly suffocated and ex*--
tinguished^ if ever they could languish even unto'
death, : it Would-be under the power of sueli hem*
ous acts as David andv Peter cominitted ;,' and es-
pecially Boldmon, whose acts, I conceive* were as*
ibul, and as often? repeated > which conduct i&?
yery; destructive to gracious habits. F know
there are instances given of Joashj Hjrme-
neiis, Alexander,^ and De mas, who utterly fell
fcoin that gracious state^ wherein tKey once j
been. But it diduever yet appear ito m^
yoiid contradiction, that ^hey were any
msucl>f a state^ Joash^ is put amongst the
ber^pf ^hypoerites by some that have examined
his st^ry J and for |ught that can evidently aj>*
pear ftorthe contrary, Demas might be no better. ;
M<)re is pleaded in: favour ; of Hymeneiis and!;
Alexander ; who- put away a good conscience,;,
and made shipwreck of faith, 1 Tim. i. 20. But
it does not yet appear, that the faith of which
thyi ? made shijpwreck, was any other than the
profession or doctrine of the true faith; yea,',
rather it doth : appear that it was no more. Neith-
er does it at all appear^ that they ever had *nat ';.
good conscience, which they are said, in bur'
translation, to have put away, which may as prop-
erly b^ rendered, Rejected j vrce&,

The persemmnce of time Saints established.

to 9 femtor,repeno, tp reject, repel, or thrust away
; Qnei I am not confident that their apestacy
total rneither, supposing it to be aii apostaey :
however their faith was shipwrecked^ possibly
spme H pIaBk or Bother of { it might be tefk And
iwhoflare say that it was final f The apostle doth
not, that I perceive, give them up for lost, but
executes discipline upon them, as it seems, for
their ;.recovery ; of which enesnight think, by the
following words, that he had some hopeSj-^^e^
they May learn not to blaspheme. In snort then,
^as to these two -men, I conceive, that the good
conscience which they put away, they never had^;
and4he faijth which they ihad, was not that good
feith. ; ; And as to the other two tliat were rjamed,
and : in4 e ^d as to all other instances of the like
nature, I suppese we may give this general ans-
wer, that either they did not really -stand, or they
did not really fall; the former perhaps was the
case of Jpash, and ithe latter of J)emas. When-
ever .you observe therefore the backslidings of
any seemino' CJhristians, tafcu : heed of -concluding
rashly against the perseverance of saints, bu^t
ratber infer with the holy apostle, 1 John ii. 19.
^They. wenbmitjvom us,- but they were not nf us i^had
they been of us, they woitld^no doubt, have continued
with us ":.. which -words, if they be meant only of a
communJon in ^doctrine and profession, so as to
conclude against the separation of such as are in-
deed in [ ^such a eommunipn ; then we may argue
vthejniore strongly^ a minor e ad majus, [from the
iess :< :tp the 'greater,] against the final apostaey
f _aaay ttfat are in a higher and more excellent
communjton.

336 The ^perseverance of true Saints established.

As for those texts of Scripture that s6em to
suppose a man can fall from grace, and turn from
righteousness, I conceive a fair answer may be

. <^f -...*. - . v

given unto themi by distinguishing this kind of

u ! : * v J ^J Cj

righteousness: it may be granted, that iriany men
have turned away from, and utterly made ship-
wreck of their legal righte ousness, consisting of
an external conformity to the letter of the pre-
cepts of 'the law, but -void of the supernatural and
divine principle; it is indeed the, common lot of
these men that spring up thus fairly, and yet have
no root; to wither away. Matt. xhi. 6. Luke yiii.
6. And yet on the other hand, it abides an ever-
lasting truth that, Whosoever is born 6fGod^ doth
not commit sin .; for Ms seed remaineth m him, and
he cannot sin,because he is born of God. 1 John iii.
.9. If there be any texts that seem:to speak of
apostatising from an evangelical righteousness, a
righteousness of faith, and so cannot well be solv-
.ed by this distinction, as that- in Heb. \. ,38. and
some others, it must be considered that supposi-
tions are made of things impossible as well as pos-
sible, yea^and that even in the Scriptures 7 them-^
selves, as some have observed from Gal., i. ;S. 1
Cor. xvv 14. which texts do not at all imply ; wjiat
they suppose. I know indeed that eternal sal-
vation is ordinarily annexed to perseverance, and
so is promised to us in Scripture, as it were con-
ditionally, John viii. 31. Ifyecmtiniieinmywqrd^
then are ye my disciples indeed. Col. L21, 22^ ^3.
You hath tie reconciled in the, body of his flesh.

. - . - -.,;.. '^/ ^ . J .-,'... ' J.? S'.' *

through death, to present you holy, and unblameahle,

and unreprov cable in his sight, if we continue in the

faith, and be not moved away from the hope of the

The perseverance of true Saints established. 337

gospel, &c. To the sanie purpose are those words,
He that enduretbto ih/e end, the same shall be saved ;
arid Rev. ii. 26. He that overcometh, and keepeth
my words unto the end, to him will I give, $*c. All
which do strongly imply that there is no salva-
tion but in a way of perseverance ; and the words
being laid down thus conditionally, especially the
words first quoted, are given as a caution and
quickening to the dull and sluggish minds of men,
but do not necessarily imply any uncertainty or
doubtfulness in the thing itself, any more than
those words of the apostle Peter, I Pet. i.,10.
compared with the latter end of the 12th verse,
where he doth affirm them to be established in
the truth, and yet at the same time doth speak to
them by way of caution and encouragement.
There are many texts that seem to assert ithe
apostacy of men from a state of regeneration, but
riot one that doth really assert it, that ever I
couldyet find ; but they are almost without num-
ber^ that, to my apprehension, do more than seem
to assert the contrary, VIST, their final persever-
ance: of which perseverance we have also,
through the goodness of God, thousands of in-
stances; but no man could ever yet produce one
instance of the contrary, but by mere conjectures ;
and let them that make these conjectures see that
ihey be neither too charitable towards men, nor
uncharitable towards God.

", Wherefore do I conclude that what is said

concerning heaven and hell in the parable, as ito

'due branch of it, is true of grace and wickedness ;

a gulf is iixed, and they that would pass from

God to sin and the devil cannot : not that there

29

338 The perseverance of true Saints established*

shall ever be in any a real and predominant de-
sire so to pass, as I suppose I have already prov*
ecL; but it denotes -the impossibility of the thing.
ft is equally impossible that a godly soul should
fall from God, and become a hater of him, fall
frpni his love and image, and take upon him thie
linage of the devil, as it was for Lazarus io quit
Abraham's bosom for the flames of hell : the
case seiems to be the same, the former being the
most real heaven, and the latter the truest hell.
True religion is that holy fire which, being once
kindled in the soul from heaven, never goes ouf;
whereof the fire of the altar was but a faint and
imperfect resemblance : it is as true in this resr
peel of good men, as it is of wicked men Inanothi
er, their fire never 'goes out.

And here we are presented with another great
difference between true and counterfeit religion.
All counterfeit religion will fade in time, though
ever sol specious and flourishing ; all dew will
pass away, though some lie much longer than
other; all land-floods will fail ; yea, the flood of
Noah at length dried up, though it was of many
months duration. But this wefl of water, of
which our Saviour here speaks, will never utteiv
ly fail;: cold adversity cannot freeze it ; scorching
prosperity cannot dry it up .;' the upper springs of
uncreated grace and goodness will evermore feed
those lower springs of grace and holiness in the
Creature. "Tnough heaven and earth pass away,
jet shall the see<l of God remain ; He that hath
Aegm, a good wdrk will certainly perform if, Phil.
i 6^ Where the grace of God hath begotten a
divine principle and spirit of true religion in a

The perseverance of true Saints established. 339 1

soul, there is the central force of heaven itself
still attracting and carrying the soul in its mo-
tions thitherward, until it have lodged it in the
very bosom and heart of God, If any principl 5
lower than true religion actuate a man y it will
certainly waste and be exhausted ; though it may
carry him swiftly in a rapid motion, yet hot in a
steady one ; though it inay carry him high, yet
not quite to heaven. A meteor that is exhaled
fronci the earth by a foreign force, may mount high
in appearance, and glitter in a blaze, enough to
be envied Vby the ,poor twinkling stars, and to bi&
admired by ordinary spectators,, yet it& fate is to
fall down, and shamefully confess its base origin.
That religion which men assume only for a
cloak, will wear out and drop into rags,*if it be not
presently thrown by as a garment out of fashion.
You have read of the seeming righteousness --- of
Jeliii, founded in ambition and cruelty ; the piety
arid devotion of Joash, grounded upon, a good and
virtuous education; the zeal of Saul for the wor-
ship of God, and his fat sacrifices, proceeding
iirpm superstition, as Samuel, that man of Gpd*
interprets it, I Sam. xv. 22. and you have seen
the shameful end of all these dissemblers | and
the offensive snuff in which all this candle-light
religion ended, very much unlike that lustre of
true and genuine goodness, which shineth more
and more unto the perfect day; according to that
elegarit description which the Spirit of God
n^akes of it an 'the writings of Solomon, whose
pen hatK as much adorned this great truth, as
his life hatlv blotted it, Prov. iv. 18, To this
purpose I niight fairly allege the frequent testi-

"i-,340 The perseverance of true Saints established.

monies which the Holy Ghost in Scripture gives
concerning such hypocritical and unprincipled
professors ; that, having no root, they wither
a way in a scorching season; that they are, again
entangled in the pollutions of the world and over-
come; that, like dogs> they turn to their own
vomit, and like sows wallow in the mire from
which they had been washed, 2 Pet. JL 20, 22.
together with many others of the same nature ;
as also the prophesies that are made concerning
them; that what they seemed to' have, shall be
taken away from them, Lnke viii. 18. that they
shall proceed rib further ; for their folly shall be
manifest unto all men, 2 Tim. in* &. that evil men
and seducers, and of those, self-seducers are the
worst, shall wax worse and worse, 2 Tim. iii. 13.
with other places of the like nature. It were
easy to record many histories of men, especially
of great men, who have speedily, I had almost
said disdainfully, thrown oft all semblance of hu-
mility, meekness, self-denial, justice, and faithful-
ness, which they had put on for a mask during
their probation for^preierment, the better to ac-
complish their selfish designs, and to. be possess-
ed of some base ends of their own. But yet I
will not deny, but that a hypocrite may maintain
a fair conformity to, and correspondence with
the letter of the law of God; he may continue
fair and specious to the very end of his life ; yea,
perhaps may go to his grave undiscovered either
to himself, or any in the world besides.

I believe many men have lived and died Phar-
isees; have never apostatised from that right-
eousness which they professed, but have perse-

The perseverance of trite Saints established. 341

vered in their formality and hypocrisy to the last.
But, although that counterfeit righteousness and
religion may possibly not fade away, yet, never-
theless, being of an earthly and selfish constitution
it is transitory and fading ; and if it were soundly
assaulted and tried with persecutions and temp*
tatioris, no dout>t would actually vanish and disap-
pear; on the other hand, the promise of God is
rich and precious, Isa. xl. 31. They that wait up-
on the Lord shall renew their strength ; they shall
walk and not faint.

t Take encouragement from hence, all ve that
love the Lord; go on in the strength of Qod; be
,the more lively, by how much the more you are
assure^ that this well of water shall spring up in
you into everlasting life. Make this good use of
this Comfortable doctrine : will God indeed work
in you both to will and to do'? why, then, so much

'-* : '- ; V '' \ . . i - ; " ; ' - " ~- w

iajher work out your own salvation, according to
Jhe apostle, Phil. ii. 12. Will the Lord God be
with you ? Will he not fail you nor forsake you till
jyouhave finished all your work? Why, then, be
strong and of 'good courage, and do as good David
jmfers and argues, 1 &hron. xxviii. 20. Have you
sthis hope^ this firm ground of hope in the promise
and goodness of God? Why, then, purify your-
selves as God is pure, according to the apostle, 1
John iii. 3. Stop the mouths of those men that
say the doctrine of perseverance is prejudical to
godliness : let them see, and be forced to acknowl-
edge it, that the more a godly soul is assured of
the infinite and unchangeable love and care of
God towards him, the more he is winged with
love and zeal * with speed mounting up thither
29*

342 The not thirsting of a godly Soul

daily, where he longs to arrive. They that un-
derstand the doctrine of perseverance, do also
understand that they must accomplish it in a way
of dutiful diligence and watchful willingness j and
if any grow profane and licentious, and apostatise
from t he way of, righteousness which they have
known, it is an evidence to them that they are not
saints ; and then what will the doctrine of the
perseverance of saints avail them ?

' f

CHAP. VII.

Religion considered in the consequence of not thirst-
ing: the phrase explained two ways, both result-
ing in the same general truth, viz. .That divine
grace gives a solid satisfaction to the soul. This
aphorism^ confirmed by some scriptures, and large-
ly explained in six propositions. Ttie first, That
there is a raging thirst in every soul of man after
some ultimate and satisfactory good. The second,
Tliat every natural man thirsteth principally after
happiness in the creature. The third, That no
man can find that full satisfaction in any creature-
enjoyment which every natural man principally
sceketh therein; this prosecuted in two particu-
lars. The fourth, That grace takes not away
; the souPs thirst after happiness, but much in-
creases it ; the reason assigned. The fifth, That
the godly soul thirsteth no more after rest in any
worldly thing, but in God alone; this prosecuted
in both the branches of it ; in the former more
largely, where inquiry is made how Jar a godly
man may be said to thirst after the creature, and

proved and explained. 343

answered in four particulars ; the latter briefly
touched upon. The sixth. That in the enjoyment
of God the soul is at rest ; and, this in a double
sense, viz. so as that it is perfectly, suited with
its object ; two things noted to explain this*-.. Seer
ondly, so satisfied as to have joy and pleasure in
in him; a double account given of that joy. The
chapter closes, with a lamentation over the levity
and earthliness of Christian minds^

HITHERTO we have taken a view of true relig-
ion, as it is described in this prolific text, by its
origin, nature, and properties; we are now to
consider it in the certain and genuine consequent of,
it; and that. is, in one word, affirmatively, satis-,
faction; or, negatively, not thirsting : for so. it is,
in our Saviour's phrase, Whosoever drinketh of the
water that I shall give him, shall never* thirst.

Whilst I attempt the application of this phrase,
I need not exactly and methodically describe with
scholastic gravity,. first what is not, and then.what
is meant by it : for I presume no body will dream
that a corporeal or gross kind of thirsting is
meant. Grace doth no more quench the thirst
of the body, than water can relieve the panting
of the soul. Nay, he himself was subject to this
gross kind of thirst, who gave to others the water
whereof, if they drank, they should never thirst
more. If it be understood of a spiritual thirst,
yet I suppose I need not to tell you, that then it
must not be understood absolutely : for it cannot
possibly be, that the thirst of a soul should be per r
fectly allayed till all its faculties be filled up to
the brim of their respective capacities, which will

344 The not thirsting of a godly Soul

never be until it be swallowed up in the infinite
and unbounded ocean of the supreme good.

But I conceive we may fairly come at the
meaning of this phrase, never thirst, ; either by add-
ing, or distinguishing.

1. Then let us supply the sentence thus, Who-
soever drinketh of the water that I shall give him,
shall never thirst after any other water. There is
no worldly liqour that can IDC so accommodated
or attempered to the palate, as to give it an uni-
versal satisfaction, so as that a man should be
perfectly mortified to all variety : but this heav-
enly water, which our Saviour treats of here,. is
so fitted to the. palate of spirits, and brings suqh
satisfaction along with it, that the soul that is
made to drink of it does supersede its chase of
all other delights; counts all other waters but
filthy and unsavoury; thirsts no more after any
other thing, neither through necessity nor for va-
riety. The more the soul drinks of this water in-

f - ' '''.'>-

deed, the more it thirsteth after greater measures
and larger portions of the same ; and does not orir
ly drink in divine virtue and influences, but even
longs to be itself absorbed in the divinity : as we

^J V * ''.: '" ' ; 1

shall see further in the procedure of this discourse ;
but its thirst after all created good, all the waters
of the ; cistern, is hereby extinguished, or at least
mastered and mortified. Or,

2. By distinguishing the thirst, the sense of the
phrase will be clearly this, Whosoever drinketh of
the water that I shall give him shall never be at a
loss more, never need to seek anymore, never be
uncertain or unsatisfied as to his main happiness
or supreme object ; he shall not rove and range

proved and explained.. 345-

Hither and thither in an unfixedness and suspense
any more ; shall not run to and fro to seek satis-
faction and rest any more. From an internal un-
satisfiedness of the body spring violent and rest"
less motions and agitations, by which thirst is con-
tracted ; so thaf, by metonymy, thirst comes to
be used for unsatisnedness, which is the remote
cause of .it ; .and, by a metaphor, the same phrase
comes to be applied to the souL 1 suppose I an*
warranted,' by the sacred style, thus to interpret,,
especially by the use and explicatioifcof tHe phrase
in Jer. Ji. 25. where the prophet intimates, that
by thirst is to be meant a restless arid discontent-
ed running up and- down to seek satisfaction;
Withhold thy foot from beingunshod, and fhyjhronb
from thirst; which two phrases are of the same
import, .and signify no more than cease from hast-
ening after your idols; and that this is the mean-
ing of that thirsting appears by the answer that
the wilful and desperate, people make in the se-
quel of the verse : for instead?, of saying, No, but
we will thirst; they cry, JVb, but after them will!
go. Thirst; then is in an unsatisfiedness and spir-
itual disquiet to range up and down seeking some-
thing wherein ultimately to acquiesce. And, in
this sense, it is, most true what our Lord here
pronounceth^ that Whosoever drinketh of the water
that 1 shall give him, shall never thirst. - Of which
thirst that notable proclamation of our Saviour is
to, be understood, John.vii. 37. If any man thirst,
let him- come unto me and drink ; in which place
alsoj we* must necessarily understand what is here
expressed, that then he shall never thirst more.

It matters not much by which. of t these t wa
Avays we explain the phrase of not tfiirsting ; for,.

346 The not thirsting- of a godly Soul

according to either of them, it will result in this
theological maxim, viz. that "Divine grace, or
true Christian religion, gives a real and solid sat-
isfaction to the soul that is principled with it."

This will appear plain though we adduce in
proof of it but one text out of each Testament of
the holy Scriptures. I think it cannot reasona-
bly be doubted, but that the prophecy and prom-
ise made in Isa. xlix. 10. is to be performed unto
believers in this present life ; for ,so must the
foregoing verses necessarily be understood ; and
there we have the doctrine expressly asserted,
They shall not hunger nor thirst, Sfc.for he that hath
mercy on them shall lead them, even by the springs
of water shall he guide them. To which those
words of our Saviour are parallel, John vi. 35.
He that believeth on me shall never thirst : which
doctrine- of his is yet amplified and enlarged in
John vii. 38. He that believeth on me, as the scrip-
ture hath said, out of his belly shall flow rivers of
living water. What greater security from thirst
can be desired, than that one should be led by
springs of water? Yes, one maybe led by the
springs of water, and yet not be suffere^ to drink
of them : well therefore, to put an eiaid" to all fear,,
the godly soul shall contain Within himself a spring
of; water; he shall have ; rivers of living watery
in himself ; and for his great security, these riv-
ers shall be forever flowing. It shall su^ce ait
present, thus briefly to have established this con-
clusion. And hbw, haying expressed' the 'imiean---
ing of the words in this short position, I shall en-
deavour to Explain it in the six followihff propb-

. ' * - - ' . ' . ; ."->;*' ,V>. .. T~'. '- - -

proved and explained. 347

Is/, "There is a raging thirst in every soul of
man after some ultimate and satisfactory good."
The God of nature hath implanted in every cre-
ated being a secret but powerful tendency to-
wards a centre of good ; whose dictates, arising
out of the very constitution of it, it cannot diso-
bey until it cease to be such, and utterly aposta-
tise from the state of its creation. And the no-
bler any being is, the more excellent is the ob-
ject assigned to it, and the more strpng and
potent, i3 *and uncontrollable are its rapidity and
motions thereunto. Wherefore the soul of man
must also have its own proper centre ; which
must be something superior to, and more excel-
lent than itself, able to satisfy all its wants, to fill
all its capacities, to overcome all its cravings, and
give a plenary and perfect satisfaction : which
therefore can be no other than uncreated good-
ness, even God himself. It was not possible that
God should make man of such faculties, and those
so capacious as we see them, arid appoint any
thing below himself to be his ultimate happiness.
Now, although it be sadly true, that the faculties
of the soul are miserably maimed, depraved, be-
nighted and distorted; yet I do not see that the
soul is so deprived utterly of its nature by sin, as
that any other thing should be obtruded upon it for
its centre and happiness, than the same infinite good
that was from me beginning such ; or so as that
its main and cardinal motions should be ultimate-
ly directed to any other than its natural and
primitive object The natural understanding
hath not indeed any clear or distinct sight of this
blessed object ; but yet it retains an indistinct and 1

The not 'thirsting of a godly Soul

general /apprehension of him, and may be said,
even in all its pursuits of other things, to be stili
groping in the dark after him : neither is it with-
out some secret and latent sense of God; that the:
will of man chooses or embraces any thing for

The apostle hesitates not to affirm, that the
idolatrous Athenians the mselvesdid worship God*
jQcts xvii. -23. though at that time indeed they
knew not what they Worshipped : 'their worship
was secretly and implicitly directed uiHo God,
and did ultimately '^resolve itself into him, though
they were not aware of it^-whom ye ignorartily
worship, him declare 1 unto you ; and that he de-
clareld God unto them, appears abundantly by the
following verses. What he says in point of Wor-
ship, the same I may say in point of love, trust,
delight, dependence, and apply it to all sorts of
idolaters, as well as image-worshippers, and affirm
that the covetous idolater, even when he jmost
fondly clings to his gold, and most ; firmly con-
fides in his riches, 'doth " ignorantly" love and
trust in God; the proud idolater, in the highest
acts of self-seeking, and self-pleasing, doth " ignO-
rantly" admire and adore God, the ambitious
idolater, even in tho hottest pursuit of secular
glory, and popular applause, dot-h " ifrnoranihp

- i i i ' ^^i i Yi i v

seek and honour tjrod. r or that rest, contentment,
peace, happiness, and satisfaction, at which these
mistaken souls aim, what is it but : God, though

-- ...-.._ / .. . ; ._ - -.,'..- - jj -jS^- ,' :

they attribute it to something else which cannot
yield it, and so commit a real iblasphemy ^ for

*" - ... ' . .,'.-..; '..:. " .J, '' - '-:' 'J. -.':' ". ": ' J.

they that do in their hearts, and the course or
their lives, ascribe a full and satisfying virtue to

proved and explained. 349

nches, pleasures, , or honours, do as truly, though
not so loudly, blaspheme, as they who cried out
concerning the calf of gold, Exod. xxxii. 4. These
be thy gods, Israel! we. And in this sense that
I have been speaking, one may safely affirm, that
the most professed atheist in the world doth se-
cretly pursue the God whom he openly denies,
whilst his will is seizing that which his judgment
renounce tb, and he allows that deity in his lusts
which he will not own in heaven. Th^ hypo-
erite professes to know God, but in works denies
him; on the other hand,. the atheist, though in
words he deny God, yet in his works he profess-
eth him: so natural and necessary it is for all
men to acknowledge a deity, though some are so
brutish and senseless as to make a God of their
own bellies ; of whom the apostle speaks, Phil,
iii. 19. Whose god is their belly; I say natural;
for they are not a few men only of a better edu-
cation, and more .contemplative minds who hunt
after this invisible and satisfying good ; but the
most vulgar souls, retaining still the nature of
souls, are perpetually aiming at an ultimate hap-
piness and satisfaction, and are secretly stung and
tormented with the want of it. Certainly the
motions of a soul are more strong and weighty
than we are ordinarily aware of; and I think,
Qne may safely conclude, that if there were no
latent sense, or natural knowledge of God, the
poor man could not spend the powers of his
soul so intensely to purchase a little food and rai-
ment for the body, nor the- covetous man so in-
satiably thirst after houses and land, and a larger
heap of refined earth: did they not secretly im-
30

350 The not thirsting of a godly Soul

agine that some contentment, happiness, or satis-
faction, was to be received together with th^se
acquisitions, they would seem to be but dry an<i
insipid food to a soul. And this ultimate happi-
ness and satisfaction, as I said before, can bej no
other than God himself, whom these mistaken
souls do ignorantly adore, and blindly seek.

Neither let any one think that this ignorant
and uny^ary pursuit of God can pass for religion,
or be acceptable in the sight of God; for as it is
impossible that eyer any man should stumble into
a nappy state, without foresight and free choice,
and be in it without any kind of sense or feeling
of it ; so neither can God accept the blind for
sacrifice, or be pleased with any thing less than
reasonable service from a reasonable creature.
As the Athenians, worshipping God by altars and
images, are counted superstitious, not -devout;;' so
the whole generation of gross and sensual souls,
admiring, loving, and ignorantly coveting after
God in the pictures and images of true gopdness,
are indeed, truly blasphemers and idolaters; but
religious they cannot be. We cannot excuse
those from idolatry, who pretend to direct their
worship to the true God oy or through images;
much less can we be favourable to those who
bestow their love, joy, confidence, and delight,
ignbrantl^ ;pon the supreme and self-sufficient
good, by or through any created good, in whicfc
they, as far as they understand, do terminate;
their devotion. I do not say that all souls have
& distinct discovery of the good at v?hich they
aim ; it is evident^ they have not ; but yet the
of very man is secretly in pursuit of some

proved and explained. 351

ultimate end and happiness ; and indeed in its
eager tendencies outflies the understanding. All
Which mystery seems to be embraced in that
short but forcible inquiry, (which, if it were a
little' otherwise modified, would be an excellent
description of the natural soul,) Ps. iv. 6. Many
say, Who will skew us any good ? The nature of
the object is exhibited in the word, good ; the
eagerness of the motion* in the form of the ques-
tion, Who will shew us? and the ignorance of the
inquirer appears in- the indeterminateness of this
object, which is well explained by the supply of
the word any ; Who will shew us any good? And
that this is the cry of every rational soul is inti-
mated by the word mam/; which many is also in
metre multiplied into the greater sort, and must
indeed necessarily be extended unto all.

Zdly, " Every natural man thirsteth principally
after happiness and satisfaction in the creature."
The fall of the soul consisteth in its sinking itself
into the animal life ; and the business of every
unrene wed soul is, in one kind or other^ still, to
gratify the same life: for although^ as I have
shewn, God is the remote object of these men's
cares, and loves, and desires, and is implied in all
their thirstings ; yet I may well say of them,, as
God says of the Assyrian monarch, when he exe-
cuted his pleasure in correcting his people Israel,
Isav x. 7. Howbeit he meaneth not so, neither doth
his heart think so. God is not in all their thoughts,
whilst they pursue that in the creature which
really hone but God alone can be unto them.
They do ultimately direct, as to their intention,
all their cares, and coverings, and thirstings, to

352 The riot thirsting of a godly Soul

some created object.; all which are calculated
lor the animal life, for gratifying and accomplish-
ing their own base lusts. This is very apparent
in the idolatry of the Pagans, whose lusts gave
being to their gods; and so their deities were as
many as their concupiscences and filthy passions :
to sacrifice to their own revenge and sensuality,
under the names of Mars, Bacchus, and Venus,
what else was it but to proclaim to all the world
that they took the highest contentment and satis-
faction in the fulfilling of such kind of lusts? this
was to them their god or supreme felicity. -The
case is the sarnie, though not so expressly and pro*
fessedly, with all carnal Christians, who although
they profess the true God, yet in truth make him
Only subservient to their own lusts t;nd base ends ;
though they name the name ofChrist, yet they in
yery deed deify their own passions, and sacrifice
to the gratification of their animal powers. The
Psalmist, as we have seen, determines the main
end of all men to be good, Ps. iv. 6. but, lest any
man should be deceived in them, he presently
tells us where this good was placed, ver. 7. viz. in
corn and wine; by which we must understand the
animal life, and whatsoever administers to the de-
light thereof. And certainly this will extend far ;
for, riot only meats and drinks, carnal pleasures,
gorgeous apparel, sumptuous buildings, splendid
descent, honourable preferments, popular ap-
plause, inordinate recreations, and an unweildy
bulk of earthlv riches; but also orthodox opin*
ions, philosophical, political, and even scholastic
learning, fair professions, much pompous worship,
yea, and worship industriously void of pomp, spe*

proved and explained. 353

clous performances ; to which we may add, the
Most comely -exercises of undaunted valour, un*
sh^Jcen constancy, unbribed justice, uninterrupted
tem^irarice, unspotted chastity, and unlimited
charity, (if inuch giving may deserve so sacred a
name";) even all these, and many more, may
serv^ only as fuel for the rapacious fire of lust
and ilel Move, to maintain and keep alive the
mere animal, or at most, intellectual life; and
are ordinarly designed as sacrifices to that whic'h
We significantly call self) in contradistinction
from God. ,

I heed not here declaim against covetous, lux-
urious, ambitious souls, the apostle having so ex-
pressly prevented me by his plain and pointed
arraignment of such men, Col. iii. 5. Phil. iii. 19.
where he charges them with making a deity of
their treasures and their bellies : otherwise I dare
appeal to all the world that are not parties them-
selves, whether it be God or themselves that
the'se persons do intend to serve, and please, and
gratify: whether it be a real assimilation to God,
and the true honour of his name, or some lust or
humour of self-pleasing, self-advancing, and self-
enjoying, to which they devote their cares arid
pains, and the chief desires of their souls;, I am
confident it will be readily acknowledged, -that
the covetous, voluptuous^ and, ambitious, do sacri-
fice all they are and possess to the latter ; but,
. aljis! it is not yet agreed among men who are
these persons ; the hypothesis is granted ; but
the explication is disputed : and indeed this is no
wbiider ; for & is as natural for the animal life to
excuse 'guilt, as it is to contract it ; and the pride
30*

354 The not thirsting of a godly Soul

of the natural man is no less conspicuous in . his
wrong endeavours to seem innocent of what he
is indeed guilty, than his covetousness and volup-
tuousness are apparent in the matter wherein his
guilt consisteth. It is not only these, and soine few
of the grossest and profanest sorts of souls, that
are guilty in this way which I have been describ-
ing, though they indeed are grossly and most vis-
ably guilty ; but verily the whole race of mere
animal men, who have no principle of divine life
implanted in them, do spend all their days, be-
stow all their pains, and enjoy all their comforts,
in a real and uninterrupted course of blasphemy.
What a blasphemous kind, of philosophy was
that which professedly placed the supreme good
and chief happiness of man in the fruition of
pleasures. And indeed all those kinds of phi-
losophy which placed it in any thing below God
himself, and the enjoyment of him, were no less
profane, though they may seem somewhat less
beastly": foe; whether the Epicureans idolized
their own senses, or the more exalted Stoics de-
ified their own faculty, placing their chief con-
tentment in their self-sufficiency, and the perpet-
ual serenity and tranquillity of their own minds,
lit is too apparent that bom the one and the oth-
er still moved within the narrow and low sphere
of natural self, and grasped after a deity in the
poor dark shadows, and glimmering representa-
tives of him. But I am speaking to Christians :
and, amongst these, let no man tell me how or-
thodox his opinions, how pure and spiritual his
forms, how numerous and specious his perform-
ances are, how correctly -he pays: his homage,

proved and explained. 355

arid prays to one living God by one living Medi-
ator ; I willingly allow* and do with, delight ob-
serve these things wherever they are; but yet
all this doth not determine a man to be a Chris-
tian irfbr still that truth of the apostle must ho!4
good* Rom, vi 16. His servants ye are to whom
ye obey ; and I may add by a similar phraseolo-
gy, His children ye are whom ye resemble ; his
creatures ye are, as far as ye can make yourselves
so, whose sufficiency and power are most magnified
in your hearts; his worshippers ye are whom ye
most love, trust in, delight in, and depend upon;
in s a word^ that is your god in which your soul
doth chiefly rest, and centre* and involve itself.
And, alas! how visibly dear and precious is the
selfish life, which is so. universally pampered,
cherished, and sacrificed unto, besides the invisi-
ble and more spiritual oblations that are made
thereunto. This is as true an Antichrist in the
mystery, as there is any literal Antichrist in the
world; and of this one may as truly say, as St.
John doth of the other, Ml the world wondereth
after the beast ; In a word then, whosoever saith
in his heart concerning any thing that is not God,
what the rich man in the gospel said concerning
his goods, Sow/, take thine ease, in them, and be
merry, the same is an idolater and blasphemer :
and this I affirm to be the language of every
apostate spirit, and unregenerated soul of man.

3<%, " No man can find that happiness, and
soul-filling satisfaction in any creature-enjoyment,
which every natual man principally seeketh there-
in." Here are two things to be discussed, viz. the
enjoyments of men* or what they possess, and the

356 The not thirsting of a godly Soul

satisfaction which the natural man seeketh in-
such possessions. For the first of these, I canndt
easily believe that ever any natural "mail was at ;
isfied with such possessions, I mean as to ' the*
quantity of them; he never had so miifeh 6f fh^m
as to be able freely to say, "Jt is enou^h.^' 'Tlie>
rational soul hath a strong and insatiable atppef
tite, and wherever it imagineth its beloved ^re'y
to be found, and full enjoyment to be had, it is
exceeding greedy and rapacious; whether the
same will ever be able to afford it or not, it mat-
ters not. The animal life is that voracious idol,
(not like Bel in the story, which seems only to;
eat up, but) which doth really devour all the
rich good and sensual pleasures that are sacrific-
ed unto it, and yet is not filled therewith. The
whole employment of the natural man, quantum,
quantum est, [however great that employment may
be,] is nothing else but, as the apostle elegantly
describes it, Rom. xiii. 14. To make provisionfor
the flesh, to fulfil it in the lusts thereof '; wherein
yet, to speak the truth, he loses his labour ; for
he sacrifices all to an insatiable idol, and pours it
into a gulf that hath neither bottom nor bounds,
but swajloweth up all, and is rather made to
thirst than to cease from thirsting by all that is
or can be administered unto it. T consider that
expression of Solomon, Eccl. i. 8. to be a clear
proof ill general of what I affirm, The eye is not
satisfied with seeing^nor the ear filled with hearing;
the eye of man^ as little as it is, is bigger than
the whole visible world; and although it may be
wearied with looking upon various objects, (as
the English anhotators observe upon these

proved and' explained.. 357

yet still it desires new ones, and can gaze upon
them with great delight; so that, although the
acts of the eye be scant and finite, yet the lusts
of the eye seem to have a kind of infinity in thenv
And indeed by the unsatiableness of the eye and
ear,, is meant the greediness or voracity of the
flesh or animal life, as Mr. Cartwright hath well
observed upon Prov. xxvii. 20. Hell and distrac-
tion are never full, so the eyes of a man are never
satisfied ; where, by not being satisfied* is meant
not having enough in quantity, as appears by the
similitude in the former part of the verse. To
the same sense he speaks, Eccl. Jv.. 8. and v. 10..
It would be endless to relate the monstrous and
insatiable desires, of covetous, ambitious, volup-
tuous, proud, and vainglorious minds after their
respective idols. And indeed I need not descend
to particular instances ; for I suppose never ajr
natural man could heartily say he had enough of
riches, promotion, applause, sensual delights, elo-
quence, policy, prowess, or victory, or of any oth*
er thing which is accommodated to the gratifica-
tion of the flesh, no more than a godly soul so-
journing upon earth could ever be yet able to
say it had enough of God and eternal life. Sa
that, in a word, I know not how to apply any
description to this insatiable and devouring prin-
ciple more properly than that which the prophet
makes of hell. Isa. v. 44; She enlargeth herself and

" . ' C? /

openeth her mouth without measure, and all glory >
multitude and pomp, descend into it. I know there
are of these men that pretend to have enough in
quantity of these flesThly provisions; but I fear
falsely and unjustly : for, as for the rich and honour-

358 The not thirsting of a godly Soul

able of the earth, it is too evident that they are
still climbing higher, and grasping after more; as
Alexander the great is said to have wept for
more worlds* when he conceited himself tOv be
master of all this. As for the poorer and meaner
sort of people, who are as ready sometimes to
lay claim to this virtue of thinking that they
have enough, as well as others ; it is too manifest
to a wise observer, that it is not a real apprehen?
sion that they have enough, but either a lowriessi
or weakness of spirit, arising from the meanness-
of their education, or a downright despair of ever
getting more.

But be it imagined that the enjoyments of some
natural men are enough in respect of quantity,
yet still there is certainly wanting a true and sin-
cere satisfaction of soul in such possessions ; ho
man of all these finds that real happiness in those
things after which he so vehemently searches^
Solomon reduces all the pleasure and content-
ment that is to be found in multiplied riches to a
very pitiful sum total, Eccl. v. 11. What good is
there to the owners thereof, save the beholding of
them with their eyes ?' And, alas ! what is the sight
of the eye to the satisfaction of the soul! The
whole visible world is utterly too scant for, and
incommensurate to the wide and deep capacity
of an immortal spirit; so that the same can no
more satisfy, than a less can fill a greater, which
is surely impossible. Whatever is in the world
not of God, is described by the prophet, Isa. lv.
2. to be not bread, there is the uhsuitableness ;
and not to satisfy., there is the insufficiency of it
to the soul of man. Oh the other hand, this soul

proved and explained. 359

of man is so vastly capacious, that though it be
eyeiv so, greedy and rapacious, snatching on the
right hand, and catching on the left hand, as the
prophet describes his people, Isa. ix. 20. yet still
it is hungry and unsatisfied. Which ravenous
and insatiable appetite of tlie sensual soul, is ele-
gantly described by the prophet in the similitude
of an whorish woman, who prostituteth herself
to all comers, and multiplieth herjornications^ yet
it unsatiable.) is not, cannot be satified, Ezek. xvi.
28, 29, The soul may indeed feed, yea^and sur-
feit upon, but it can never satisfy itself from it-
self, or from any created good ; nothing can ulti-
mately determine and concentrate the motions of
a soul, but something superior to its own essence ;
'which whilst it misses, it is as it were divided
against itself, perpetually struggling and fluctuat-
ing and travelling in pangs with some new design
or other to be at rest; like the old lioness in the
parable of Ezekiel, breeding up one whelp after
another to be a lion wherein to confide, but disap-
pointed in all ; or like* the poor discontented but-
terfly, lighting and catching every where but rest-
ing no where ; adoring something for a god to-
day, which it will be ready to cast into the fire
to-morrow, after their manner of creating gods to
themselves, whom the Poet introduces as saying

-Hodie mihi Jupiter cs/o,

--- j. . *

Cras mihi tmncus eris ficulnus, inutile lignum,

[To-day be thou my God ;
'To-morrow thou wilt be to me a despised and
useless block :]

360 Fhe not thirsting of a goftly 'Soul

Neither the quantity, variety? or duration of
any created objects, can possibly fill that large and
noble capacity wherewith God hath endued th&
rational sou| ; hut having departed from Its cen-
tre, and not knowing how to return to its origin-
si, it wanders up and down as it were in a wilder^
ness, and having an imperfect, glimtae ring sight
of something better than what itself as yet either
is or hath, but not being able to attain to it, it is
miserably tormented, even as a man in a thirst
which he cannot quench ; and the more he ex-
erts himself in seeking water, the more is his
thirst increased whilst he misses of it 5 so this
distempered and distracted soul, whilst it seeks to
quench its thirst at the creature-cistern .does but
inflame it, and in a continual pursuit of rest he*
comes most restless. That every unregenerate
soul is in such a distressed, weary , restless state.
as I have been describing, appears most evident-
ly by those remarkable gospel proclamations;
one in Isa^ lv. 1 --3. Ho 9 every one that thirsteih> 9 .
come ye to the waters; where, by the thirsters
are meant those unfixed, unsatisfied souls, as ap-
pears by the second verse ; the other in Matt. xi.
28. Come unto me, all ye that labour, &fc, where the
promise of giving rest does plainly imply the rest-
less state of the persons invited. There is a cer-
tain horror and anguish in sin and wickedness, even
long before it be swallowed up in hell ; a certain
vanity and vexation are folded up in all earthly
enjoyments, though the same do not always stin
and pierce the soul alike ; so true jg that notable
aphorism of the prophet Isaiah, There is no peace
to the wicked. v

soul >a$er &aji|nessx an<il 4 ^
jy^aij&desir^ and a
ness, are so vjn^Fvra^e
9ow4i andiidaid in?ltne i^rei^ essence pfc i^
cannot v possibly ^itntheirt icfe however 4
j^^ ^f gKacet ip change and rectify them, as we
shall seef ittidieir the next head. > iTh^ ^soiil of -naaB
is a kind of immaterial fire, an inextinguishable
^Otiyity,^always; necessarily catjB^i^-at^omei^obr
ject or other, in conjunction with which; she thinks
to! fee shappy ? ^nd jtherefpr^^if she^ he^^rippeid of
Jtier^lf^aha^he wx^d,^^

of fleshly and animal lusts, she will certainly cleave
to some higher and more excellent object; as will
sopii^ more cleari^ |^)eaEv sGkaee dpesiriot stupi-
fy the soul as to its sensepf its own ihdigeiiee aiMi
poverty, but indeed makes it more abundantly sen-
sible and importunate, .^here-.. are rKapJ-e-stEong
motionsj and more powerful appetites in the god-
ly ssplil towards its f true - andi proper h^pj^Bjess,
tjia'n an! thevti|igpdly*and wicked^ ?For the under-
standing of the regenerate .soul is so enlightened,
as that it doth present the will with an amiable
.ftp4:'<^isfacit<i^

being more distinctly and perfectly apprehended,
doth al^6^apprehend>0!P lay hold ;uponf th# soul^
and attract her unto itself. Ocw/tSMw^ew amor educes,

aj^ the^ inlet^oMoi?3 ^ n^^-trH^X)!
-eye^ -i pj^ ?thev isoul^il mean the understanding,
ht first 5 afectsrthe-ilieaH^iiyb amorous pas-
sions. J The first and fundamental error ami mis
take of the rational soul seems to lie in the un-
derstanding ;
31

not f -tfwtstin t-a w Soul

sbuPs liSstemper ; arid if this were thoroughly
restored and he^ed^ sb as"to prcserit the ?
']^b^ter ideas and representations
be ! hbpeid j that this ductile f^|1
jleare unto him entirely ; nay^tf npiay
doubted whether it could possibly resist 'the |
tates^bf it. N6\\r in the ^ regeherate soul ; thi
iilty 1 is repaired; yeaj 1 niay say,'Jthat the spirit
of regeheraiibn first of alh spreads itself uponsthje
wnder^stahdihgy arid awakens in it a' sense of self-
iin(di^en<^ and of { the perfect j all-sufficienty' suita-
ble^ and satislactoiy fulness of God ; in whbni it
sees all beauty, sweetness, and loveliriess, in an
infinitely ineffable* manner wrapped : : p arid coii-
taihed; which willbie "so far irona allaying the essen-
tial thirst of the soul, and stMJng its eager parit-
ingsf that it hiust necessarily give a inignty edgfe
arid: ardour *o its inclinations, and jproduce a more
bbld and biarhest struggling towards this glorious
Object, and; charm the whole soul info tine-very
aVmsof'^jrod. Therefore not thirsting lh)the
text, must not be understood absolutely,- as if
grace "did trtterly extinguish the natural activities
cf the soul, anid finish its propensibns : but the
te^eneratte and 'gracious soul doth not -thirst in
such sense, as to imply a want of a suitable good,
*>r Bissatisfaction, ;or to include torment properly
so ^calle^ ' In this hotion^of thirst grace doth iii-
deed 'qHenchit, as 'I intimated in the begirining^bf
this ldis0burse^ and ; will further appe ar in' the ]prb-
ccsdure of it. But^is most essential^ this Mnatuf-
al thirst or f ergency^' 'the oul towards 3 a ^nj
tral rest and happiiiess, is so far tfroni bei%%it ; ^
er' extinguished vor. moderated by divme grace,

and, .explained. .-, * : :

impro

I f need not; dwell, iuponia theme so
a^bjeet.so ^ r^at^Iy aoknowl^dgojdi j
iionly pi^setit you wit^ the instances
of hol^I)ayid in the; Old Testament, and gracious
Sgul^n; the ,JSew, and then*quit,this- head. -^ 1 need
niafc magnify the holy and divine ; frame of DayidV
spirit by any rhetoric of mine f God himself hath

. vj.- ,. > -v if . . . '<;- - - ' * m ' - ' . - >

giyen the amplest testimony, and -fairest charac-
ter of >him i?that eyer was given of any man, v^hesn
he- owns :him for a man after Ms own heart ;, an^i
wliat ajlonging, thirsting soul this was r l need do
no more; to demonstrate than to refer :- jou to son^e
.passage^ and >- professions in his devput Psalms,
suph as JpS..xlii. 312* Jxiji. 1.! cxliii. .Bv^where he 1)01-
r4>\ys the strongest expressions that are, t o ; be found
in ; |ther whole creation, to re present /the dejyout ar^
^piirs jof Jus own soulj 4s t he h&Qrkpantelfcafter, the
w&ter?brooks, Q pantcth mv soul aftex thee, O God.

-'-*** -- - - v - - .. > - .c -f .':-.-.-. ^ ' _ i ^f ^ '- i . - - -^f - i - .'...". * , . - ,

fl fxofjk thou art my God, early will I s&el^ thee $ my
Saul Akirstetk for th.ee ; mu fle^hlon^ethfor thee m

i ,.---- jt _ * . _;...._._,,. - ^/i ^ -.'.- f -< .. ^f -J : '-- - -. ^y , -_ ' .^f .-. - -,.-. ' '. .

# dvy and, jbirsty lanfl, <wtyere no water is, . / stretch
my tiand$ unto thee : my soul thirtieth after

- 't/- -.-.- * . - - . . . - .- . . . ^j - ,1 .: >. ,. . v . - ,, ...- ^j .

^ a thirsty land,; yea r he seems like one that
faint a\y ay -foryer^ longing :^IJearme_ speed-
iLpr<l) my spirit jaileih ; hide not thy foce
jfcom^me, lest I be like unto them that go down, into
Kft up my soul untothee^ Lflee untpthee^
very same, temper you will find in holy
;that chosen vessel of God, if you periise his
e&j; in ajl wjiich you will meet with ^eyout
0rpng^reathiings of the^same kin^; p^rticu-
iii. r ll, t l% 13, 14. wjisre-he seems so
a state of heavenly perfection, that

The not thirsting tf fcgofify Soul

he longs after, (if 1 mistake iSot ^tliiB iiieani% of
the-llthi verse0 something thatheknowff hwcsnti-*
not reach whilst he is in 4his wprld| ^even'the jrer
surrection of the dead, or such a perfect istate of
purity and holiness, as belongs to^the ^children
oth0 resurrection. ri

bthly, "The s godly soul thirsteth nx* more ^after
happiness in any Creature,' nor rests in any world-
ly tiling; but in God alone." IMs 1 particular
feonsists also of two hranc lies * t he'fbrnier and ne^
gative part whereof seems to me to contain in it
the scope and meaning of our Saviour, in these
words which I am now inter pretingi 1 We have
already seen that every unsanctified ^ soul^ ^is rest-
less^ and craving, ^wavering^unsatisfiedf inconstant
to itself and its choice: ty reason^ of its- natural
activity^ it is always spending itself iri> restless arid
jgiddy" inotions^ as^we 4 ohservedr- under the first
head of this discourse ; hut %y 4 reas6n^ of 1 its ^
noralace^ and -uniafequaintsince x with - s the- one su*
preme and all-sufficient godd^ and 1 the multiplicity
of lower ends and objects^ it is miseraMy distract^
edy and doth necessarily meet with inevitable dfe-
turbancesj in a continual unsteadiness ; p&ttiiQg

forth itself now towards one thing-, presently to

i i -i ' t

another ; courting every thing, but uniting with

nothing; like a fickle lover, that is always enam-
oured with the last feature he saw ; or a greedy
merchantv that being equally : in love with the
pleasure of being at home, and the profit of be-
ing abroad, cannot be contented to stay long <ih
any place, but has^ always most desire after the
place where he is not ; as the Poet, elegantlj'
describes - : - ; '" " - ' ' '-:'.' ' : ^.

proved and explained, ; 365

: ' V *:"'/ -"-, -"-- "" ' ':-" : *~ */ . " -* 1 " ' '*' - '- .. T-'^V >'

apo vwttowSj Tybwr Itpnum,

at hbnief I &m discontented lirid xtesif e
t&%e St;Tvbur'; when at TyW, to Be at hdme.]

Y :.. -I .;:.....:.-'.:. .'.,..' ', . - -. . , : ..-.'..- .' -' '' '.,.'- . <- '!..:*.

?.o-tBh4 (inscription that our JLord gives of ;the un-
clean spirit that- is gone out of a man, Jl/a^ xii.
43 seems very aptly to agree'with that unclean
spirit that is in man, which being departed from
God, its proper rest and habitation, walketh
through dry and desart places, (1 mean, empty
and unsatisfying creature-enjoy ments^) seeking
rest hut finding none. It was an accidental afflic-
tion of believers, but it is the. natural, and neeesr
sary affliction of every unbelieving and wicked
soul, to ; wander up and down the world destitute*
afflicted, tormented. Sinful self is so multiform^
and that one root, the animal life, has such a mul-
titude of branches, that it is impossible to admimis-
ter due- nourishment to them all ; and yet they
are all importunate and greedy : so that he must
have a difficult task, and painful province^ that is
constrained to attend upon so many, so different,,
and yet all of them so impatient and imperious
masters. But I shall lose labour by thus return-
ing to my second head, except I can make this
advantage of it, to inforce my subject with the
greater strength and clearer evidence. The
casd standing thus with the unregenerate soul,, af
: we have seen in this short review, 1 now say>
that divine grace allays the insatiable thirst .oi'
thefhsoul after other waters, that < are foul, of
wjliicjb it could never yet drink deeply, or if it
idrank ever so deeply j could hot be quenched ; it
determines the soul to one object, which before
3t*

366 The not tMrsting vf a^godfy Soul

was distraieted^yith many: ' It 'does- ;iiot 'destroy
way of the natural powers,, nor j dry sttp the innate
vigour; of -the ; soul^ as I proved under? thellaat
head; but it takes it oflf irom the pursuit bf ?all;
inferior ends, and inadequate objects* setting ?it
upon a vehement pursuit of the highest good, and
causing it to spend all those its powers not less
vigourously, but far more rationally and satisfacr.
torily upon that objecfampar amori, ; [object able'
to satisfy its lovev) the infinitely amiable- and all
sufficient God* When the; soul hath once met
wittetbisgloriour object 51 is once delighted uwithj
this supremerffdod ;c is^ by divine gracey expandedr
andi'-enlatged, it cannot, with any ease^be ^satisnV
ed with the creature: any more ; that is^tooi scan*
ty attd insufficient (for: it.: Certainly thejsjoui .that
understands its / bwn^origin^nature^ and. capacity^
and; once views- itself i in Godywiikseeiitselkioo^
large to be boundedTby T the" narrow? ?xoflfines *:of
selfy' or any r creature^ ;and too fee: tor-be- bound?
down T to ;any - earthly 1 object ? whatever. -; :The
world indeed -may; ye a; and wd 1 labour: to. .take; off

beloved, -that thou art so ibnd^of thim ? ,*flre not
Jlbana and ? fPh&rpai!^nversc<^i~'DMmftsinis^Metterf..:
than wM^tke waters- of 'hra&l? Be content, c rhere;
is= hay and provender ; stay with me this fni^ht;
let us rejoice and make merry together: a little
longer : But/ these Syren -songa? are suugitd a
deaf ear ; ;4hey cannot enchant ;the\ wise v
vout soul, ^that rihath-^ her senses)
and; exercfsed to discern between good
O nOj . am sick of love^ and sick \ of ^e very
that keeps me ^-oitt my Beloved j and; ttoerefor -e

ht>Wtever ; - you may injure me -throtigh? ^fraud or
fbrcey through surprize or violenceVyefrl wflli not
yield myself .^ unto<yeu. The gracious soul hath
riowi discovered the most ; beautiful$ perfeet,fahd
lovejy^ ofbjec:^ -even hira l whose name is love it-
self ;?which glorious vision 'hath^sa Wjaste^0(t
withered the choicest flawers ii* natore^ gardenj.
that they ^hatve now no such form nor comeliness,
beauty, or fragraney, -as to deserve to be desired j j
she hath tasted the pure and perfect -sweetness
of the Fountain, which ; hath so imbittered -all cis*t
teraFwaters^. that she 'finds*nt> more ^thir^tingSji
herself after them ; which is that ^whiehS our Say^
iour promised hereyskaHneveit thirst* A godly
man cannot possibly ~be put off j -with any thing:,
short 'bf "God ; "give him his ; Godv or he dies give*
him :ever :so much ^^ fair usage in -the worldf-ever
so much of earthly accootmodationsv -they are-not
accommodated to his wants and? thirsts,' if they
have) not- that God -in'themy^ ^^separate 'from- whon>
al^worldly? pleasures are even ? irksome and^Un-

4/1 .!'_-.

pleas^nt^and'all fleshly ease is tedious and pain^
iu\it creature-employiBients ^are but a wearisome
task t6" a soul that is acquainted with^ the work
of?Varigels ? and creaturerenjoymentsy in them*
selves consideredj are very 'insignifieant> if not,
burdensbmef to a mind that is feelingly possessed
of'the highest-goodv - J

i But here it will be v proper to take-inio consid-
eration a grand inquiry, viz.i Whether a gofdfy
niai^mayvriol be said in some sense to desire ;the;
worM^atidihow^ ; lar such a 'person may rbe saidrto
thirst'after-it; This Ishtall discuss as -briefly^ and
yettas cle^arty as I canj in the fourHFollo'wing i par*,
ticulars :

3|&8 2%c not thirsting of a godly Soul

<"-*'.-" "--- -:*. .*'- --,. -^.'-v/'-O . " /":" O.-i-,' : "-.V

; ,^ ? f Aligpxliy, souk are ttqt equally
^jfforldjyijp^
tunate lovers pf Jfroi? v Tte is ^.e^d^hV.fro^
tlie feet, that I :n<ee(l nojtinsist upon it, AbraBgni
sterns to Have been as much higlier and holler in
spirit thaii his ^brother .Lot,; as Lot was napre f X-
cellent than one : of the ordinary sons of Adairu JL
bad , alinost ? said, than one of the Sodoifliiifis
amongst whom he dwelt. The one leaves a|l the'
pleasant and plentiful accommodations of his niiatiye
cpuntry, at tjie very ^first call, going out, not know-
inff whether he went, relyinff wholly upon the

^ .-" - ; '- .-'i-y-'-V-^-- --i^ 7 -. J T3 ---. ,. J Y\ > S '"'ii^

gracious guidance ot him whom he lolloweqL; he
seems to reckon all countries alike for his /so-
journing, and the whole habitable world as his
own city and home ; as appears by > his readiness ;
tp r :take .down his tent, and quit his present halai-
tation, rather than interfere with the cony^n-
iences of his nephew, Gen. xiii. 9. The other p^r
ferred a. fruitful soil before a faithful socielty j japi
so,, in some sens<e, his body before his soul; aipd
yet, as if it had not been enough to mate so lin-

V ' ~~ ' - * .. - i -^J ' '- " ' -,--.'"';? '; i. .' -, Z, ' - '

advised a choice, he rests in it too ; yea, .though
he was so severely reproved by the captivity that
befel him there, whereby he was not so mucli
called, as indeed carried away thence^ r yet, this
will not loosen him from his earthly conveniences,
but he returns to Sodom, and from thence he
will not part till he be driven out by fire 5 nay,
and then also it is with much lingering and loth-

>. - _' .. -.< i ..-..' .: - '.-".-' ^J '- ' i'^3 . v . '"k - - ' 2. ' ' i ' '<, ' '

ness, Gen. xix. 16. It is evident I say r ;froa> facts,
both from this and many other instances. .'.wK'jich, I
urposely omh, that all godly souls are not ejpajr
y regardless of these earthly things, np^ carriej

p
l

jproved and.

with cjii3it ardourand intemperance, as I may
itv towards- the supreme and most glorious.
t ; ^i&JD Which I cair assign no better reason
that they are not all equally rgodly*

For," - : '; ' _ ' . ' - -' ; ; ;; v - ;

2. 4 So far ad grace prevails* 7 and ? religion in
the -ower of it actaatetn f he soul in 'whic
blanted, so far earthly loves decay and
For these two cannot stand toetheiv

pellunt, [they mutually repel each other ;} the
love of the world is inconsistent 'with the lover

Grbd, 1 John ii. ; 15. If any mari larva
/oDe of the Father is not in him. So^ farras
soul is sanctified^ so far is it mortifiedvalso to
creature-erijoyinetttSj to all things that are only
fuel for ^ihe> animal lifev such as honour^ease^vic*
tory^ plenty^ liberty, relations, recreations, all the)
ehtertainments -and del%hts in ; this lower "ltfe, r
yeav and this ^ very life iteel; Earthlynand heav^
ehly Ibves are to *each^ othier as > ther two ends of
a pair of balances, only ; they are never found
equally 'poizing, as the one> rises the other fells j
just so much -advantage as this getsy that -losesv
The more the sensual and self-central iife thrives
and prospers, and the creature is exalted^ 'the
mbre religion and the divine life feint andAg^ii
the bul : and so certainly^ on ^ the - otlier: hand,
the more divine grace prevails, and the divine
life flourishe t h in the soul, th e^ mor e * all ' earthly
objects wither and lose their beauty^- and^th^
soul oooleth and languisheth in-its-lbve and rde*
sire^bf them. ; So fer as a> regeiier^te^s6ul^isin^
regeneratev so far she will be * hastening ; after
other loter& r- which regeneration will not^ I con*

370 The not thirsting of a godly Soul

;. o / O -.;/

eeive, be? thoroughly perfected, and
these lustings ijot utterly extinguished, tijlj
mortal put on immortality ,;/ or, as the apostle
speaks else where, till mortality be swallowed tip
of life. -;- .^ .:-, --.; <;'./.<. -.;.' :[ : '.-'.'.- .;:=,;? ,-ij.o;;
v 3. For the preventing ?of rash and uneharita-
We judging, I do affirm, that " divine and holy
souls> are often mistaken by them that behold
their rordinary conversation and actions in the
body."; They are thought some times to Jake
pleasure in the creature^ and to gratify the flesh,
when indeed it is no such matter ; but they take
pleasure in the work of God, or the evidence of
liis fatherly love, which they contemplate there. ?
in ; and do, perhaps, most of all subserve a spir^
itual end, and an eternal design in those very ac-
tions which others may think are calculated for
the; animal: life, and the service of the flesh. t*et
not the blind v world, nor the self-befriending hyp--
ocrite, be the judgej,and it will appear that tne
truly godly soul counts , nothing savoury to itself
but what represents, teaches^ exhibits something
of God, nothing pleasant but what hath, a- ten*
dency to him : such a man doth not feel himself
in bis highest raptures, doth not view himself in
his noblest accomplishments, doth not seek him-
self in his most: excellent performances. Be not
mistaken; he doth not so much thirst after long
life, riches, friends, liberties, as indeed after God
in them all; these all signify nothing to-. him, /if
they bring him not nearer to his God, and con-
duce to ^His real , and spiritual happiness*, Yeay
possibly^ jn:his most suspicious actions, and those
that seem most foreign from religion, and most

proved tond. explained* - 371

designed to please the flesh, he may be highly
spiritual an<* pure : so was our blessed Saviour,
-we 1 4tnowy even in his conversing with scandalous
sinrier^- eating and drinking with publicans and
notoripus offenders, though he was traduced by
a proud -and hypocritcal generation ; and so I
doubt ; iiot is many a good Christian, according to
his measure, pure as Christ was pure. When a
painted hypocrite^ who can conjecture the ten>
per of others in no way but by that which he
finds in himself, and which he should be and do*
if ^e were tinder the same circumstances, judges
of the actions or disposition of one who is trans-
formed into the image of the divine freedom and
benignity, you may easily imagine what a per-
verse sentence he will pass. It need not seem
very strange, methinks, in spiritual things, any
ntore than it is in corporeal, that the most sound
and healthful constitutions should, upon a lawful
call, adventure themselves further than the cra^
zy and sickly, and should familiarly converse with
and' handle, yea, and make -good work with those
briars and thorns, which would prove a snare; or
a r wound, or a pricking temptation to others. If
it were possible for any man to arrive at the pu-
rity and perfection of his/ Saviour, and his firm
and iinmoveable stability in true goodness, -he
would find himself so wholly dead to sin^and all
temptations, and motions thereunto, that he
would be able to dare to walk upon the most
boisterous waves, without fear of being swallow-
ed up in them, and to take up in his hands the
most venomous serpent, not dreading the sting of
it; Howe ver, the apprehensions and actions of

372 The net thwsting jtfift godfy Soul

more perfect and refined soifcarfe; not

Joe, judged ^ fe ihey^m^y: easily ?be mistaken,

theriii^&iteuroh^

imperfect and impotent saint.

4* > 3fo answer yet m6re;fol)^fJs4

$ iM* '-tri)dy(-iiel^n]Sr^fiQ^h'in7^hei--H world Mlotiir so

thirst? after) the creature^ -as tb place its Jaw

happiness iivnV OF to seek satisfactionr^omvitrf

Hbweveiv^all? ;holy souls vo&y not be alike weajir

ed, from the .world, ;iior ^equally lov^e-Gipdi though

the aflEections; and actions of some may?really^ibe,

" ' gf ~~ ' " ' ^ '/

and of -others i,maj)seem% to t be v ;too^Foss and
fleshlyyiyet no one of call these, in whom this Hew
and divine life is indeed found, doth erect ?a- self-
supremacy in his; own soul^ nor consider his -full
and complete rest and happiness -, to consist in7any
creature-communion whatsoever.;; ; SupeIy xthis
not thirsting is so far a consequent of true rfelig-
iony that no religious soul in thejworld^can-fee
Content to exchange the . ^presence ;qf ; X^od land
acquaintance with him, for any- things vfbr* all
things besides ; or, to be more plain ^ no such
person could be content,, no, not for all the world,
4he glory of heaven not excepted,^ if it may^he
supposed, to be wicked and* ungodly : so that> by
ihirstkjg here must not be meant some weak
wishesf arid faint propensions of the soul towards
created objects? for certainly, there is no soul
foundCin an earthly body in which these; are ?not
founds and not only found, but there arevsomq
lively and strong strugglings -\ after ^them^^^how
strong ihey(may be in a good Christianv ahdsyet
predominated over by grace, \ we cannot? punctu-
ally Determine ;) but, iby thirsting hece

proved and explained.

meant the most quick and powerful breathings,
the highest and strongest ardour,, the predomfc-
nant and victorious motions and desires of the
soul, which do, as it were, serve the whole soul,
anft lead all its powers and faculties with it into
a grateful captivity. Tnus shall he thirst no
more, who hath once drunk of these waters
which flow forth from the presence pf the Lord
of life, and which the blessed Redeemer of the
worjd is here said to give.

But the latter branch of this particular is, that
$his inspired soul which we have been describing,
ijiirsjteth after his happiness in God alone ; that
is, in the enjoyment iOi him. We have already
seen .that grace does not destroy the natural and
essential longing of the soul after a satisfactory
good, but rather enhances it ; and that the godly
soul is most thirsty of all, but not with a thirst
for created: good, as is before .proved: it remains
then, tl>at his thirsting after rest and happiness
is terminated upon .trod alone. And so indeed it
appears in the instances of holy men recorded in
holy writ, to which 1 alluded under the last head,
and sp partly anticipated my present subject.
But to those passages and expressions which
were quoted out of PS. xlii. 1, 2, &c. may be
added such as Ps. iv 6. which is the voice of ey-
ery godly soul fLprd, lift tfiouup the light of thy
vountenance upon us : Ih$. xxxix. ;6, 7* Syrely every
^anwalketh in a vain show $ surely tjiey &re. jft*.
quieted dn vain ; he heapeth up, riches^ fyc~ Jlnd
irtdw, iLtortl, ,wjiat wait fjtyrP ? my hope is in thee :
where you have the different seekings and cen?
j^ the ungodly, and of the godly spul, el^-
32

374 The not thirsting of a godly Soiil

gantly described. Lastly, you may, mPs. Ixxiii.
25. again view the object or end of the godly
man's ambition; Whom have I in heaven but thee^
and there ts none upon earth that I desire besides
thee! Which translation of the words doth in %
lively way describe tlie godly man's end, and aiify
and object, and 'happiness, and indeed his all : or if
we translate, perhaps more fitly, with Mollerus,
yet they afford us the same -doctrine, Who will
give me to be in heaven -and with thee? On earth
I desire nothing.

And thus have we despatched the fifth propo-
sition, viz. that the godly soul thirsteth no more
after happiness in any creature, or rest in any
worldly thing. We now come to the sixth ana
last particular designed for the explication of
this not thirsting of the religious soul, which is
this :-^ - ; ; '." - ; - - ' ' ' ' ;.!-;

In the enjoyment of God, this soul is at restV
is fully satisfied. I do not mean so satisfied as 1
not to thirst after any more of him, as I have
often hinted; but so satisfied, as to be perfectly
matched with an object transcendency adequate
to all its faculties, and their respective capaci-
ties; and so satisfied as to have peace and joy,
and triumph in him. These two I will disquss
distinctly, ;arid then proceed.

;Naw for the r better understanding of the fifst
of -these it should "be noted, that the reasonable^
soul ancl ihe faculties of it are of a vast, large,
and noble capacity; ; It is universally granted by
all that are iiOt Badducees, that the capacity of
angels is very great and noble ; and that the cdri-
of the human soul is not much inferior r t

proved and explained. 375

theirs, may, I think, be gathered from , the
Psalmist's words, Ps. viii. 5; Thou hast made him
a little lower than the angels: which words, al-
though the author of the Epistle to-ihe Hebrews
iapplies to Christ, Heb. ii- 9. and, indeed they,
are peculiarly, applicable to him, according to the
Dutch translation, which runs thus,. We see Jesus
crowned with glory and honour^ who was become a
little lower than the angels, by reason of the suffer-
ings of death i that he should by the grace of God r
Sfc. Yet I see nothing; to hinder but that they
may be well applied to the excellent condition of
man by creation j, especially considering -that ma-
ny other passages- of the Old Testament have a
double aspect, one more ordinary and obvious,-
which was most clearly . understood by the*
prophet that wrote them ; the other more ab-
struse and mysterious, principally intended by
that Spirit that inspired him, and only to be un-
derstood by the revelation of the same Spirit ^
such are those passages, I conceive, which are
found in Isa. vii. 14. Hosea xi. lv interpreted by
the evangelist, Matt. L 23. and ii. 15* as also Jer.
xxxi. .15. with many more.. But however it may
be with that text, and whether or no tho souls
of men biD so near of kindred, to the angels, as ta
their own comprehensions; yet, that they are,
capable of a most noble and excellent happiness,
and ; much allied to, God himself, doth appear
frpm such texts of Scripture as require them
to b^ holy as God is holy ;: to be perfect as their
heavenly Father is perftcL r .Neither need it seem
to any incredible, that the rational soul should
b.e so capacious.;, for, we are no more to judge of

376 The not thirsting of tt godly Soul

the angelicai ternper, and noble acts of the
separated from th0 body, by what we see it to
be and do in this body of flesh^ than to judge of
the prowess and strength of a renowned* warrior

' ft. ' ^j ' , " : .-

af the head of an army, by what we discerii in
him when he lies bound in chains ; or of the pow-
er and splendour of the sun, by what we discern
of it when it is eclipsed, or beclouded ; or, no
more than we can judge of a man, by the imper-
fections, stammerings, and weaknesses of his child-
hood: for so the apostle Paul seems to state the
case, 1 Cor. xiii. 10', 11. plainly implying that
the present and future condition of the soul is
comparable to the minority and adult state of a
man ; as if he had said, " the soul, in its fiiture

- -- i : * - * . . . ;

and separate state, will act as much nobler than
what it doth now, as the soul of the wisest and
most discreet man in the world actethmorie no-
bly than what it did when he was a child:" ^ea,
and what is still more to our present purpose, he
seiems clearly to intimate in the 12th verse, that
this improvement shall happen, no f t so much by
the more ample illumination and cor roboratibns
of the faculties. In the next place it will be easi-
ly inferred, that all created good is too scant and
insufficient for this capacious spirit of main; too
short a bed to stretch itself upon ; nay, it cannot
contract itself so as to be accommodated to any
worldly gd ? without pain and ;anguish. Frdm
both which it will be naturally and necessarily
concluded, that God alone is that adequate Ab-
ject which can match the soul of man, and satis-
iy it, as being infinitely superior and transcendent
to it. The enjoyment of God is that tltiniate

p?oved\and explained. 377

end, and only perfect good that is able to fix the
spirit pf man; which otherwise, not meeting with
its match, would be tossed to and fro, and labour
un$er perpetual disquietude and restless fluctua-
tions.; God is that almighty goodness and .sweet-
ness, who alone is able to draw out all the appe-
iites of the soul unto himself, satisfy all its crav-
ings, charm- all its restless motions, and cause all
its faculties, in the purest and most complacent
manner, to conspire together to give up them-
selves wholly and entirely to himself, ]

Secondly, From this conjunction, with omnipo-
tent goodness,, arise th pure peace, yea, joy and
triumph* to the religious soul. For the clearer
understanding of this, I should premise, what some
have wisely observed, that there, is a- natural cpn-
gruity between God and the soul, it being a spir-
itual substance and he being a spiritual good, only
suitable unto it. This seems .* to :be evident by
experience; for we see how difficult, I had -al-
most said, impossible it is, utterly to eradicate
and extinguish all sense off virtue and -goodness
out of the soul of man ; to which purpose L think
pur divines generally^ speak, , when tney : allow of
some holy relics,, some thing of the image of God
remaining in the most degenerate souls,, though
all men -have reduced -the. /same to a very poor
and inconsiderable ' spark; and many have buried
that very spark under ashes too,. and imprisoned
that remainder pftruth :in unrighteousness, living
according- to- those unnatural and foreign princi-
ple^ and conceptions that they have unhappily
imbibed. Hence it is, I suppose, that sin and
wickedness are so often styled the defilement of
32*

Soul

the soul '# now-, we know, that whatsoever defil-
eth^is adventitious andimprdperjiand hence it
is, that sin many times stings and wounds the con-
sciences of those that take most pleasure in* it,
being ^so perfectly contrary to this noblo and in*
bred sense of the soul ; allowing, then* this natur-
al sympathy that the soul of man hath with? its
Creator, it will be easy to give a philosophical ac-
count of that peaeej joy^ arid triumph, of which
the /soul must needs be; possessed, or rather in-
deed transported- with, that finds and' feels- itself
in conjunction with its centre, and in the dearest
embraces of its Creator. It need not seem
strange, that the soul should congratulate itself
6a its arrival at its own haven; nay, it were
strange if it should not dissolve into secret joy
and pleasure in the hearty entertainment of so
blessed and proper a guest as God is unto if 5
hayj indeed it were unreasonable to imagine, that
the ^conjunction bf such noble andi discerning 1 fac-

" v ' ' ' ' .'-'- ^3

ulties with so perfect and proper an object, should
not beget tlie truest and sincerest delight and
pleasure imaginable. The delights of an earthly
and sensual mind are filthy and 1 impure, in com-
parison of these pleasures of the refined and pu*
tified Boul, which must live most gracefully, tri-
umphantiy^ and deliciously, when it eonverseth
w^itti-God most intimately. Certainly if ^there be
any innocehi and good natured self-feeling, or self-
jdeasingf in the wprldy this is it ; though indeed
to speak truly,:it- deserves a ^better name*. It is
not possible feat that a godly -soul^ in its right/sen- 1 -
ses^ should taste a sweetness in these pure and di-
vine accomplishments ^wrought in it

proved atid explained. 39fjP

nai Spirit of righ teousness f which self-pleasing is
no: more; blameable, than that natural pleasure
which'6very creatureftndsinthe enjoyment of ihat
whichis most aptly accommodated to its necessities,
and jmostv perfective ^of its happiness ; w hich pleas*-
ure, I say, ariseth in the soul from its sensible union <
with God* in the spirit^ and' enjoyment of hiajf by
which enjoyment of God, you will easily :perceiver
that 1 do not mean the bare pardon of sin^or an;ab
stract justification ; for this is not the attainment
that is per fecti ve -'of t he soul,sneither could it alone r
if we. could suppose it alone, fill the capacities o^
the< soul; or make it h^ppy^ though^the rapturous
joys of the ^unprincipled hypocrite .-spring princi-
pally from the opinion^ and false- apprehensions -pfe
this pardon^ which > indeed I take to be a nota-
tley though not infallible, sign oa mercenary, low^'
spirited, and fleshly minded Ghristiait; but by it
I mean- that the soul is really/re^&iferated into
the image : of God, consisting in knowfe^e,: right-
eousnessj and holiness, and implantatipn:into the
ropt^Ghrist' Jesusy by w^hich it partajtes~x>his di->
^ihelife^ power, and Spirit. -.-'' .
: And yet besides this; I conceive there is a
more theological account to be- given q ; thes.e
ioys and pfeasnres which the renewed soul; doth

17 V n. ' ' -''!

so plentifully reap upon her return to God,: from
whom sho had so long strayed by sin and wicked*
ness*, For the iGod of hope filleth ?the godly soul
-'"'^inlkpeace; and joy; in believing? Rom. xv. 13
jMotb on purpose speakiwords to the.hearts
jl disciples, that thxir joym&ytbefull, John xv
W? '? - But whe the r the most benign and gracious
Father of spirits doth immediately from himself

380" The m iK?testwgl ofagodty Sotil

inspire- the iioly soul^with ;divine j joys ,and/pleas* :
ures, kindled, as I may-say^ with nothing but;his
awn breattbj, or i whether l^jbrin^thieiiitipvjii^
holy mountain^ and into his house of pr^<^. j|n$
to* tha%;or; any ; bther like means r make them ioy-

V V - . . - - *,__--,-,- / r, -'-''* i t/ t ;^ j- '

fulv and of a* glad heart, as, in- the day o| a solemn,
festivakuas; he hath promised to do, h(k lyi; 7.
and /5. xxv. 6. however it be^ 1 say, sure it isv
that he frequently puts a- gladness into their hearts-
beyond that of ; the harvest J>r the vintage, Ps.
iviiTtandv makes thenrto rejoice with :jfaj; uns^dk-
oble and full of glory* 1 Peter i. &

tf ' */ ^^ / ' ' - ' . -..'<;.'"

Having now unfolded the meaning of the ex-
pression that the gracious soul thirsts no, more, I
should pass to the last thing contained in the
text ; but finding myself oppressed in spirit by
the consideration of this necessary consequent'of
true religion^ when I compare the \ temper of
Christians ^with it, I must beg leave to dwell a
Kttle upon the- thought. And what shall I say %
Shall I breathe out a sad and- bitter complaint
over that low^ ear thly^ selfish, greedy spirit which
actuateth the world at this day, yea, and t}le
generality of the professors of that sacred- relig^
ion- whjeh- we call Christianity ?.- Alas ! what a
company of thieves and murderers, I mean, base
and sensual loves and lusts, lodge in those ve^y,
souls which would be taken- for temples consecrat-
ed to- thet name, and honour, and inhabitation of
the eternal God* the Spirit of trutb and holiness.
O , what pity is it, that the precious souls of m^n y
;yea, and oif Ghrktians, the best of men, *nat
are all capable of so glorious a liberty, so high
and honourable a happiness, should^ be bound

i vile andisordid lusts, and feed
upon^dust afli^r^f el, to whom the hidden Manna
is freely offered^ andt God himself is ready to be-

-' ~ ~ ~ ' V . ' ' r ' V

6oiibfe a bah<|uet ! 7 And O, what a shame is it, for
tli0s<& j\?no j^ojfeiss^hfemselves children of Godf.
disciples i of the moist holy Jesus, and heirs of hfe>.-.

'' * * X '' . . w ' ~t

plife 5 and undefiled kingdom of heaven ; for thesev .
II say, willingly aisd ' g^ieedil y to rolLthemselves in;.;
filthy aiid brutish sensualities, to :set up that oit.
High i their souls* which was made tb;be subjieet
to theit bodies; dnd so to love and live as i;they:
studied to have no affinity at all ; but wbuldfibfe as
unlike as they could, to that God^ and;JRed<|eier,^
ah^ itipnfit for that inheritance ! How often shall it
bi& protestedAto>thie Christian ;World,Mby~ men of-'
fhe greatest dfeivotioft ? and ser joiisness, -.:-that it is?
uiterfy ni^ and^peif le^y^Va^
tering into the kingdom ;of heaven
cept the^' kingdom:, o^ feearen; e35ter -nto our?
soultfduring their union with: these bodies? HowJ
long Ish$M the SOR of (3rod, who came ieto; ihe>
purpose to >be the most gloriot^- exam^

of true and divine parityy exact and perfect ';
and mortification, how long^shall he
d; ifiliis word^as an antiquated' pat*> -
tcsrti,; only fit for the apostolical ages of rthe world t
an^ only suited to some few morose andlmelan-
chply ni^n ? Is it not a monstrous spectacle^ and ^
to/ be -hissed ouit othe world with the greatest in-
dignation, to see & :cov(&tous^volujptuous, Ambitious
Sensual saint ? With what face ca we pretendto
true religioh, or a feeling; acquaintance, with God,,

the thitigs of his personal service and king-
whilst the continual pantings of our souteaf-

38:2 The riot thirsting of a godly Soul

ter created "good betray us so manifestly, _ and
proclaim before all the world that the beast, the
brutish life, is still powerful in us ? ; If ye seek,
m% saith Christ to his followers, as he did ^(sp;
once to his persecutors, \then let these go; Jetgoj
the hold of these earthly objects ; let Danish these
worldly jqys and toys ; withhold your throat from
thirst, and your feet from being unshod, and come,
follow me only, and ye shall have treasure in
heayenVfor he that will not deny all for me, is not
worthy of me. But, Ocurvw in terras animce, &p..
[O these souls that are so prone to the earth,,:
&&] Ah sad and dreadful fall, that hath so mis-
erably crippled this royal offspring, and made the
King's son to be a lame Mephibosheth ! Ah dole-
ful apostacy! How are the sons of the morning
become children of darkness, and the heirs of
heaven, vassals arid drudges to earth ! How is
the King's daughter unequally yoked with a chur-
lish Nabal, that continually checketh lier mori&
divine and generous motions ! -Hoio' unhappily art
thou matched, O- my soul / And yet, alas ! I" see
it is too properly a marriage ; for' thou hast for-
gotten thine own people, and thy Father's house..
Take up* O: take up a lamentation, thou virgin,,
daughter of the God of Zion: once indeed a vir-

f in, but now, alas! no longer a virgin, but misera-
ly married to an unworthy husband^ tha t can
never be able to match thy faculties, nor maintain
thee according to the grandeur of thy birth or
the necessary pomp of thy expenses, and way of
living; nay, thou art become not only a miserable
wife ; but, in so being, thou art also a wicked
adulteress, prostituting thyself to the very vilest

and explained. 383

iSf thy lawful husband's servants. If thou be not
incestuous, it is ho thanks 10 thee, there being
rtbtKkig in this world so near of kin to thee, as to
iniike ;waj for incest. Return, return, >O Shula-
mite, ^return, return ; put away thine adulteries from
between thy breasts,, and so shall ike king yet again
greatly desire thy beauty; for so he hath promis-
edV Jer. iii. 21. that when there shall be a voice
heard upon the high places, weeping, and sup-
plications of the children of Israel, because they
have perver ted their way, and forgotten the
; jbrd their God, and the backsliding children
'shall return, that then he will heal their back-
glidings.

CHAP, VIII.

The term or end of religion, eternal life, considered
-in a, double notion : First, as it signifies the es-
sential happines of the soul. The second, as it
stakes in many glorious appendices. The former
more fully described; the latter more briefly.
The noble and genuine breathings of the goaty
soul .after, and springing up into, the former ; in
what sense she may be said to desire the latter.
The argument drawn from the example of Christ.
Jlfoses and Paul moderated. Jl general answer
given to the query. It ends in a serious exhorta-
tion made to Christians, to live and love more
spiritually, more suitably to the nature of- soids,
redeemed souls, resulting from the whole
course.

nternal %e the 32nd

^1 Xtaow come to;the last^tjiing whereby tfefe

most noble,,jwinciple is described, :v?V. the term

tor end f it ; and it is said in ;the t^thto be

lasting life. This is the highest pitch ^

lioDj toward iwhich -, thfeme^w feature is ^

*ly advancing; ; which the apc*s$Je ;F?tul jiati

-pressed .with s much elpquence v^s swords will al-

: low, calling it the measure qfihe stature <^ tfyejfyb

-ness of Christ : this .is that unbounded ocean into

"which 4his living fountain, by so maii^ incessant

issues, and unwearied streams, perpetually en-

/?deavours to eotnptyi itself ; or rather- Jo ^Lnbosoin

itself in it. No.w iwhat this is, .we .must; confess

with the apostle John, and indeed we haye more

reason to make such a confession than he had,

^that it doth not yet appear, viz. neither fully nor

distinctly: but yet, since I ain thus upon the con*

-templation of it, it'will'be a pleasant and profita-

ble task a little to inquipe into it; ^and though it

surpass the power and skill of all created com^

prehensions to takeithe just dimensions, and*faith"

fully give the height, and depth, and length, and

^breadth of it-; yet -we may .essay to ;walk about

this heavenly Jerusalem^ as the ^Psalmist speaks

of the "'earthly, and tell the towers thereof, mark

her walls, -consider heY palaces, that we may tell it

to. the generation following.

lv Then, we will consider ie?cma/ life in the
most proper notion of it, as it implies the essen-
tial ha.ppiness of the soul; and so it is -no other
than the pure, perfect, and established state of
the soul. By a state S do designedly disparage
that grosser notion of a place, as^ that which
scarce deserves to enter into the description of

of a true Christian's Ambition.

sftdi glory; or, at best, will obtain but a~very low
room there ; by purity, I do purposely ; explode
that carnal ease, rest/ immunity, affluence of sen-
sual deji^hts, accommodated only to the animal
life ; which last, Mahometans, and the former,
too many professed Christians, and the Jews al-
most; generally, do. dream of, and judge heaven
to be. By perfection I do distinguish it from the
best state to which the best men upon earth can
possibly attain. ; ' So then, I consider eternal life,
in the primary and most proper notion of it^ to be
full, and perfect, and everlasting enjoyment of
God, communion with him, arid a most blissful
conformity of all the powers and faculties of the
soul to that eternal goodness, truth, and love, as
far as.it is or may become capable of the com-
munications of the divinity. This life was, at
the -highest rate imaginable, purchased by our
ever blessed Lord and Saviour in the days of his
flesh, and here in the text promised to every be-
lieving soul. Now, since we are ignoraift both of
the present capacity of. our own faculties, how
large they are, and also ignorant^ how much more
large and ample they may be made, to receive
the more rich and plentiful communications of the
divine life and image, therefore ean we not com-
prehend either the transcendent life, happiness,
and- glory,. 1 or that degree of sanctity and blessed-
ness to which the believing soul may be advanc-
ed in another world. The Popish schoolmen
nicely dispute about the sight of God, and the
love of God, to wit, in which of these the formal
blessedness of the soul consisteth, improperly
separating those whom God hath so firmly join-
33

336 Eternal Life the End

ed together; as if it were possible, that either :
-blind love, or a dry and unim passioned specuja-
? tion, could render a soul entirely happy: but it is
much safer to say, that the happiness ai^e;ternal
life of the soul consisteth in the possession or frui-
tion of God; and this doth necessarily imply the
proper perfection of every faculty. Nothing can
be the real happiness of a spirit that is either in-
ferior or extrinsical to it ; it musf be something
divine, and that too must be wrought into the
very nature and temper of it. I hesitate not to
affirm, that if the soul of man could possibly be
advanced, so as to receive adoration or divine
;j3aweic, yet jf it were in the mean time void of
divine dispositions, and a god-like nature ; it v were
far from being glorified, and; made happy as to its
capacity. What health is to -the body, that ho-
liness is to the soul; which perhaps^ the apostle
alludes to 'when he speaks of the spirit ef a sound
mind, % Tim. i. 7.

2. JThere is another notion of eternal life, for
which some contend, by which they ^mean not
barely the essential happiness of the soul ; but
4hat,-ypth the addition of many suitable and glo--
rious circumstances, -the essential happiness of a,
"glorified bqdy, the beholding of 'Christ, the ami-
cable society of angels, freedom? from temptations,
the knowledge of the secrets of nature and prov-
idence, and the like : to which may be also add-
ed, though of a lower degree, open absolution, or
a visible deliverance of the saints out of the over-
throw, of the wicked , at, the conflagration. of the
world ; also power over devils, eminence of place,
.enjoyment of fpiejads, and other things of the like

of a true Christian's Ambition. 387
/

Eind. Now let us briefly consider what tenden-
cies there are in the religious soul towards each
or these: and here I must beg leave to speak
f6intly both of the end, and of the motion there-

v M p - ;'/- . . . -

unto ; though it may be thought that the former
only ialls fairly under- our present consideration-
First, then, I suppose that eternal life, in the
first sense of it,, is intended here, to wit, the es^
gential happiness o the soul, or its perfect and
everlasting enjoyment of Gqd. For the Descrip-
tion is here made of religion itself in the abstract,
or that principle of div-ine life which Christ Jesus
rrtiplahted in the soul ; and being so considered,
it is hard to conceive how that should spring up
into any of these a p pendent circumstances, or in-
to any thing but the completion and 1 perfection*
ofjtself ; though the religious soul, taken in the
concrete, possible may. And indeed though We
shbuld allow, (which we shall take into consider-
ation, under the next head,), that many of those
nigh scriptural phrases which are brought to des-
cribe the future condition of believing souls, do
principally respect the appendices of its essential
happiness, (as a kingdom, a house not made with
hands, eternal in the heavens, an inheritance re-
served, a place prepared, and the like) yet it
seems very unnatural to interpret this phrase, life,
und eternal life, any otherwise than of that which
Icall the essential happiness of the soul ^ but if
we interpret it of this, the sense is very plain and
easy; thus this principle of divine life is continu-
ally endeavouring to grow up to its just altitude,
to advance itself unto a triumphant state, even as
all other principles of life do naturally tend to-

388 . Eternal Life the End

wards a final accomplishment, and ultimate peir-
iection. Carnal self, or the animal life, maybe
indeed said to be a well of water too, poisonous
water; but that springs up into a sensual life,
popular applause, self accommodations; pi* in the
apostle's phrase, into the fulfilment of the lusts
.of the flesh. This I speak only by way of illus-
trative opposition: for, to speak more properly,
this corrupt principle hath in it the central force
of death and hell, and always gravitates down-
ward; whereas this divine principle is always at-
tracted upward: but they, do both agree in this,
that they both seek their own gratification, and
study to acquire their respective perfections.
The everlasting and most glorious enjoyment of
God is certainly most perfective of the soul ; and
therefore is most properly and most deservihgly
said to be its eternal life, according to our Saviour^
John xvii. 3. Now this eternal life is not a thirig
specifically different from religion, or the image
of God, or the divine life, but indeed the great-
est height, and the most possible perfection of it-
self: even as the sun at noon-day is not a light
really distinct from what it was in the first dawn-
ings of the morning, but different in degree, and
in its far more glorious state ; which seems to be
the very similitude whereby the Spirit of God
illustrateth the matter in hand, Prov. iv. 18. or,
as a man of perfect age is hot a distinct species
froni a child, but only more complete and excel-
lent -in that species ; to which the apostle refers,
treating of this'subject, .1 Cor. xiii. 11. Man hath
riot two distinct kinds of happiness in the two dis-
tinct worlds, in which he is made to live ; but

of a true Christian's Ambition. 389

One and the same thing is his blessedness in both ;
which, as I said before, must be the enjoyment of
God. The translation made of the text is very
suitable to this notion ; for this divine principle
is said to spring up, not unto but into everlasting
life ; in other words, it springs up till it be swal-
lowed up in .'the 1 perfect knowledge, love, and 'en-
joyment of God. Even as youth is swallowed
up in manhood, so this grace is swallowed up in
glory, and is not so much abolished as perfected.
By this phrase the genius of true religion, and
excellent temper of the truly religious soul, is
most aptly described. This is the soul that, be-
ing in some measure delivered from its unnatural
bondage, and freed from its unhappy confinement,
now spreads itself in God, lifts up itself unto him,
stretches itself upon him, is not contented mere-
ly ; with a heaven to come, but brings down a^heay-
en into itself, by carrying up itself unto and after
the God of heaven. God is become great and
the only great in the eye of such a Christian; he
is indeed become all things to him ;; whilst this
principle is rightly and actually predominant in
him, he knows.. no interest but to thrive and flour-
ish in God; no will but to serve the will, and
comply with the mind of God ; no end, but to be
united to God; no business, but to display and re-
flect the glory and perfections of God upon the
earth; the main business of his life, I, say, is to
serve him; the main ambition of his soul to be
like unto him; and his main happiness in this
world to be united to him ; and in the world to
come, to be swallowed up in him ; in this world"
to know, and love, and rest, and delight inland-
33*

390: Eternal Life the End

enjoy 'God more than all things,, and in the world
to come to enjoy him more than is 'possible here.
The pleasant springing up of the tender flowers'
unto the friendly sun, having been blessed withi
his precious and benign influences, and the cheer-
ful haste with which the sympathetic needle pur-
sues the inch-anting loadstone, when once rightly]
touched and affected with it, do a little, though
but a little, resemble and represent the motions
of a spirit impregnated with this divine^ principle,-
and strongly impressed with the image and stamp
of God : he puts in his hand by the hole of the
door, and the bowels of the espoused soul are
presently moved, yea, melted for him, Cant. v. 4.
He casts the skirt of his garment, the mantle of
his love, and presently the converted soul leaves
all t > follow him. Faith, hope, and love, are
knitting and springing graces, and this eternal life
is the end and perfection of them all; not that
any one of them, I conceive, shall be utterly made
void and abolished, as- some conclude concerning
the two former, though without good ground, I
tliink. from the apostle's words, 1 Cor. xiii. 13.
But faith will be ripened into the most firm and
undisturbed confidence, affiance, ara$acquiescence
in God; hope will be advanced into a more cheer-
ful, powerful, and confident expectation, having
for its object the perpetuation of the soul's felicity;
and love will become much more jntense, and more
clearly distinguishable from the imperfect long-
ings and languishings of this present state, when
it shall blossom into pure delights and compla-
cency, resting and glorying in the arms of its ad-
equate, satisfactory, and eternal object. The

of a time Christian's Atftftition. 391?

faith of the hypocrite, and indeed his hope too,,
is still springing up into self-preservation, deliver-
ance, liberty, a splendid and pompous state of the,
church, (that is, of his own part v) or some such;
thing as will gratify the animal life, and there it
terminates ; but the faith of the sincere and re-,
ligious soul springs up into eternal life ; it knows,
no term but the salvation of the soul, 1 Pet. i. 9.
as its hope knows no accomplishment but a state
of god-like purity and perfection, 1 -John in. 3.
The mere natural man lives within ' himself,
within a circle of his own$ and cannot get out ; 5
whether he eat, v or drink, or pray} or be zealous r
for the pulling down .of the political Antichrist^
he is still in his own circle* he is still sacrificing in,
all this to that great helluo, [glutton,] the. animal-
life, as I have already made evident: but the
godly soul is disinterested in regard, to self, and,
so is still contriving the advancement of a nobler
life within itself, and moving towards God as its-,
supreme and all-sufficient good. Give a saint all
that the whole world can afford, he cannot fix,,
nor settle, nor centre here : God hath put with-
in him a holy restless appetite. after an higher.;
goodj whiebhe would- rather possess than what
he now has. I know indeed that the soul that
is thul divinely free may be hindered in its flight ;
but it will deliver itself from the clog at length :,
you may obstruct and- dam up the streams of
this fountain perhaps, but they will burst out
again ; you may cast ashes upon this pure* fire
for a time* but it will flame again :; such a damp
cannot arise, no, not from hell itself, as to extin-
guish it The Philistines stopped the wells of

392 Eternal Life the End

water which Abraham had digged in Gerar, and
filed them with earth, Gen. xxvi. 15. But this
well of water which God diggeth in the holy and
humble soul, cannot be stopped, neither Jby the
devil, that king of Gerar, that is, of wanderings,
Job i. 7. nor by any of his servants, but it will
find a passage upwards : though you endeavour
to fill it with earth, which indeed is the likeliest
to choke it, (for amor rerumterrenarum est viscus
spiritualium pennarum) [for the love, of terres-
trial things weighs down our spiritual wings,]
though you cast the dust and gravel of earthly
pleasures, profits, or preferments into it, yet it is
a well of living water, and will work its passage
out The hunger ings of the godly soul are not,
cannot be satisfied, till it feed upon the hidden,
< Manna; nor its thirstings quenched, till swallow-
ed up in the unbounded ocean of life and love.

But I see I cannot separate springing up from?
eternal life, nor pursue the term of religion, but
I must also take in the motion of the religious
soul, whereby it pursues it ; which I have already
handled in my discourse j therefore I will quit
this head, and take a short view of the second.

The secondary and more improper notion o
eternal life I told you, was that which includes
the circumstances or appendices of it. And here
we must allow, that the holy Scriptures openly
avouch some of these circumstances, as those es-
pecially of the first rank that I named, of some
of which it seems to make great account ; and
possibly the Scripture may somewhere or other
imply all the rest, even those of the inferior
rank. Again, we will allow, that many of those

of a trite Christian's Jlwtfntion. 393

phrases which the Scripture uses- to describe the
blessed state of the other world, principally re-
spect these appendices of the, soul's- essentia^
Happiness ; such perhaps are the crown of righf*-
eousness mentioned by the apostle, 1 Tim. iv. 8;
The prize of the high calling, mentioned by the;
same apostle,. Phil. iii. 14. The house which is
jro?n heaven, spoken of in 2 Cor*, ri- 2. A king-
dom, an incorruptible inheritance^ a place prepared,
mansions, a reward, praise, and, honour, and glory r
at the appearing of Jesus Christ, 1 Pet; i. 7.
and that glory, honour, and peace, spoken of by
the apostle Paul, Rom. ii. 10. These are all
Scripture descriptions of the other state, and I
suppose we may grant them to have a peculiar;
reference to this secondary and essential happi-
ness of the soul : though I know not any necessi-

C3* ' tf " '

ty there is to be so liberal in our concessions ;rfor
if may be fairly said concerning all, or most of
theni; that the design of these phrases is not so
touch to establish this less proper notion,^ or to,
point to the circums tanees- ofT the glorified atate^,
as to insinuate how much more ample arid glori-
ous that state shall be than this in which we
now are; as a prize is looked upon as somewhat
more excellent than what is done or expected to
acquire it ; (it must needs be so esteemed by run-,
ners and wrestlers ;) a kingdom is a mpre glorious,
state than that of subjection, and an inheritance.
is incomparably more ample than the pension,
that is allowed to the : heirin his minority.

But these things being conceded, it doth not
appear how far,, or under what notion, the relig-
ious soul, as such, doth spring up into these addi?-

394 Eternal Ufi the End

tional glories, and thirst after them;
there are many that speak very highly of theke
appendices, and allow the godly soul a very high
and irrespective valuation of them : and: mis
they do principally infer from the example p.
Christ himself as also of Moses and Paul. Givje
nie leave, therefore, to suggest something, not to
enervate, but to moderate the argument drawn
from these persons ; and, after, that, I shall brief-
ly lay down, what L conceive to be most scrip-
tural and rational in thir matter.

1. As for the example of Christ, it seems to
make not much for them in this matter. For
however the text is very plain, that for the joy
that was set before him, he endured the cross ; and
this joy seems plainly to Be his sitting dt th&
right hand of God, Heb. xiil 2; yet, if by /this joy
we understand a more full arid glorious posses-,
sion of God, and a more excellent exaltation 6|
his human nature to a more: free fruition: of "the^
divine, then it cannot be applied to any thing But
the springing up of the gracious soul into its
essential happiness; which I have already con-
tended for, as being the proper disposition of
such a soul: or if by this joy and throne we -un-
derstand the power with which Christ foresaw
he should be vested, leading captivity captive,
trampling under foot the powers of hell and
darkness, and 5 procuring gifts for men, which
seems to me to be the most likely ; then it be-
longs not at all to men, neither can this examplcT
be drawn for imitation. l '

As for the instance of Moses, who is said to
have had respect to the recompence of the reward^

of a true 'Christian's Ambition. 395

/Heb.;xi. 26. it is not yet granted, that jthat rec-
orn^encepf reward relates principally to these ap-.
pendents of the soul's essential happiness ; nei-
ther can it, I suppose, be evinced : but though I
should also allp^ that, which I incline to do, yet
all that can be inferred from it is but a respect
vtjiat Moses had, as our translation well renders
it, or some account, which he in his sufferings
made of this recompence; which was a very
warrantable contemplation. -

The apostle Paul indeed doth openly profess
that he looked for and desired the coming of
-Christ from heaven, upon the account of that
'glorious body with which he would then clothe
him, Phil. iii. 20, 21. and so he might surely, and
yet not desire it principally and primarily, but
secondarily, and with reference.

And this leads me to the general answer that
1 was preparing to give, which is this. -Some of
these circumstances which I imve named, espe-
cially that of the glorified body, may be reduced
to the essential happiness of the soul, or included
in it, so that the soul :could not otherwise be per-
fectly happy, it is the opinion of all divines, I
think, that a Christian-is not completely happy
till he consists of a soul and ^body both glorified.
And indeed --considering the -dear affection, and
essential .aptitude that God hath planted in 'the
human soul for a body, we cannot -well conceive
"how ; it ^should be perfectly happy without one :,
;and : this earthly body is, alas!- an unequal yoke-
fellow, in whic'h she is half stifled, and rather
buried than conveniently lodged ; so that it seems
necessary even to her essential ^happiness, that

S96 Eternal Life the End

she should have some more heavenly and glori-
ous body, wherein she ; may commodiously and
pleasantly exert her innate powers, and whereby
she may 'also express herself in a spiritual ianS
noble manner, suitable to her own 'natural vigour,
and to heir infinitely amiable and most beloved
object.

Concerning the rest of the circumstances which
cannot be thus reduced, I conceive that such of
them as are necessary to the essential happiness
of the soul, by way of subserviency, ^may be eyed,
and desired, and thirsted after secondarily, and
with reference, as I said before^, that is, under
this notion only, as they are subservient to that
essential blessedness; I confess I do not under-
stand under what notion a religious soul can lift
up itself unto them, I mean so far as it is holy
and religious, and acts -suitably to that divine
principle which the Father of spirits, or rather
the Father of our Lord Jesus Christ hath im-
planted in it. And if there be any other cir-
cumstance which cannot be reduced to one of
these kinds, I suppose it may be reckoned among
the objects and gratifications of the animal life,
and not to make up any part of the godly man's
heaven, or that eternal -life into which religion
springs up: for I can easily imagine, that a flesh-
ly fancy may be mightily ravished with the de-
sire of such a heaven as is suitable to it ; and
that a mere animal man may be as heartily
desirous to be in such a kingdom of God as he
hath marked out to himself, as he is utterly un-
willing t!i at the kingdom of God (such as the
apostle describes, Rom. xiv. 17. consisting in

of a true Christian's Ambition. 397 .

and peace, and joy in the t Holy
fihosf) "should be an him. If our continual cry
1 Rafter safety, self-preservation, liberty, re-
< feja^piipn, and deliverance from those things only
;hat oppress and grieve our fleshly interest ; and
< >ur thirs tings principally terminated in knowl-
'idge, though it be of God himself, freedom from

e ' *? . -, -., :

condemnation,. power over devjls, yea, or any
visible pomp, glory, or splendour, though it be
of ever so ethereal arid heavenly a nature, what
do, we more than others ? W hat is all this more
(than may- naturally spring up from the animal
life, and may be ultimately resolved into carnal

-elf?.. .; ';'; . ;, ' . ' " '/ \; :' :

Wherefore, as a result from the whole di&-
cpurse, especially from this last part of it, let me
earnestly. intreat all the professors of this holy
religion, which the blessed Messiah, Christ Je-
sus, hath so dearly bought for the world, and so
clearly revealed in it, not to value themselves
by any thing which the power of natural self-
Ipve may exert or desire, perform or expect, lior
by any thing below the image of God, .and the
internal and transforming manifestations of Christ
Jesus in them; the perfection of which is eter-
nal life, in the most proper and true notion of it,
as you have heard. I know that I have often
suggested the same lesson in this short treatise,
but I know also that I can never inculcate it
often enough; nay, the eloquence of angels is
not sufficient to imprint it on the hearts of men.
Possibly it may startle sonae hypocritical profes-
sors, and carnal -gospel souls, (God grant it may
eflrectuaily!) and make the ears of many that
; ;: ' ^ ' : "' '

3$8 Eternal Lift ike Erid

hear it to tingle* but yet 1 will proclaim i ^
is possible for a man to desire not only the i^in
of this world, (which St. James speaks o ^ftaj^
3v. 3.) but even heaven itself to cbnsuifie l
on his lusts; and he may as truly be maKi
visiorifor the flesh, to fulfil it m the lust&
of, in longing after a kind of self-salvation, as in
eating, and drinking, and rising up to |)lay." Cer-
tainly a true Christian spirit, rightly invigoraied
arid actuated by this divine and potent 'principle,
Christian religion, cannot look upon heaven a&
merely .future, or as something perfectly distinct
from him; but he eyes it as life; eternal life, tHe L
perfection of the purest and divine life communi-
cable to a soul^ and is daily thirsting after it, or
rather, as it is in the text, growing up into it. I
know that heaven is sometimes .called a rest, in
opposition to the dissatisfaction of ithe unsettled 4
and unbelieving soul ; buty in opposition to a slug-
gish, inert, and dormant : rest, it is here^said to be

^J * - * : ' * - '

lift, eternal life. Let, us- show ourselves to be
living Christians, by springing up into the utmost
consumHSation oif .life; let it appear . that Christ
Jesus., - r tke Prince of life, who was manifested on
purpose; to .take away our sins, 1 John iii. 5. hath
:iiotoijly:covered our shame, arid, as it were, em-
: bdlmed our dead souls', to keep them from pu-
trefaction, and strewed them with the flowers of
his merits, to take away their offensive odour
from the nostrils of his Father, shut 'nath truly
advanced, re-instated, and made to flouri&hy -.the'
souls that sin had so miserably degraded and de-
flowered. ;Deliver-yourse.lves, O iiiimor tal souls-!
jfrom all those unsuitable :and unseemly cares..

of a true Christian's Ambition. . 399

Studies, and joys, from all those low and particu-
lar ends and lusts, whicn do not only pinch and.
straiten, but even debase . and idebauch you : let?
i&J not be said that the king of Sodom made
Abraham rich ; that your main delight, happi-
ness, and contentment are derived from any
prosperous? plentiful, peaceable j pompous state,
any thing that may be called a self-accommoda-
tion, either in the world that now is, or that
which is to come ; but from the righteousness of
jfeith, and your vital union with the Fattier and
the Son: to whom, in the unity of the Spirit, be
honour and glory, world without end.

COMMUNION WITH THE DEITY.

,j .. "' '
PART I.
1 JOHN i. 3.

f

Our fellowship is with the Father, and with his
Son Jesus Qhrist.

THESE words express the Christian life, and
that kind of converse whereby a good man is
distinguished from all other men.

A good man does not differ from other > men
by any thing without him, any church privileges
which are common to hypocrites and sincere

V I . ' - ;:--: V - "- ' - -,

Christians ; any external visible performances, in
which the disciples of the Pharisees may; , be
more abundant and more specious than the ctis-
ciples of Christ, M.att. ix. 14. much less by any
corporeal or.temporal enjoyment or ornament,
strength, beauty, riches, descent, &c. nor by any
natural relation, though it were to Abraham, as
the Jews boasted of their father Abraham, John
viii. 33. but by something internal, substantial, by
a relation to God; the character of a good man
must be derived from his correspondence to the
chief good; and the happiness of a soul must be
judged of by its relation to life, and love,, and
blessedness itself. Things external, corporeal,
temppral, make some difference among men, but

Qammunvon with the Deity. 401

it is ^comparatively nominal and titular : by these,
Mien -are said to be rich or poor, noble or igno-
ibte ; but aaen are really and substantially d iffer-
cn^fey the relation that they have to God; by
dfois, tf&ey are good or bad, godly or wicked.
This is the most certain and proper mark of' a
^iod^manyTiz.'Commanion with God : m -aH oth--
jer thi^s he may be like other men, but in this
lie differs>from and excels them all. This is a.
character proper quarto -modo ; [as logicians say ;]
'for it agrees to every good man, to hone but
ft good -man, and always to him, as we shall see
-hereafter. The ground of my discourse, then,
sfeall be this short and plains proposition, viz. " A .
godly man hath communion with God;" :

In order to the more distinct handling hereof,
Btnust premise a few things briefly.

1. That the gracious and loving God made
nothing miserable of all that he made." There
are none born slaves in this great house of. the
world. He made all things out of ; himself, and
iie'hath n idea of evil in himself, so that 'it was
toot possible that he should make any thing evil
r ^Miserable. Every thing was gooa,GeM. i. 31.
and so in some sense happy. He was free to
make the world ; but making it, he could not
issake 4t evil or miserable. Every thing is the.
product of almigh'ty love and goodness.

2. w ^Phe happinesstt)f:; all creatures consists in
their acting agreeably to that nature that God
Ifave them, and those ends which he proposed
to them, and s-uitably to those laws which he

them ;" :-whkh laws were contrived with
greatest suitableness to those natures, and
.'34-*'

402 Communion with the Deity.

subserviency to; those ends. Every, creature is
in its kind happy, whilst it acts agreeably; to that
nature which the wise Creator implanted in :it ( ;
as the sun runs its race without ceasing^ and ;r<&-
joices so to do, and is, in some sense, happy ^hr so
doing. Departing from that nature, the crea-v
ture becomes miserable; as the earth, bringing
forth briars and thorns, instead of those good
fruits which it was appointed to bring forth, is
said to bo cursed, Gen. iii. 17, 18.

3. "The happiness of the creature is higher
or lower, greater or less, according as it comes
nearer to God, or is farther off from him ;" ac-
cording as it receives more or less : from him ;
according to what communion it hath with him.
The life and happiness of the sun is much lower
than that of a man, because it cannot enjoy such
high and excellent communications from, or com-
munion with God as man doth. ,

4. " There can be no communion without like-
ness." The sun shines upon a wall, as well as
upon a man, but a wall has no communion with
the sun, because it hath no eyes to see the light
of it as man hath; nor can it receive the benign
influences of its heat as the herbs do. A log of
wood lieth in the water as well as the fish, but
it hath no communion with the water, nor re-
ceives any advantage by it as the fish doth. God
is present, according to his infinite* essence, with
the devils as well as with the angels, but they
have no likeness in nature to him, and so no com-
munion with him, as these have.

5. " God hath given a larger and more excel-'
lent capacity to man, than to any other of his

Communion with the Deity. 403

creatures 'upon earth." ; God hath endued man
with reason, and so made him capable of a high-
er life, and a more excellent ; communion with his
Maker than all the rest. T he rational soul of
all sublunary creatures;;- is alone capable to know,
tove,; serve, enjoy, imitate. God, and so to have , a
glorious ommunibn> with him^; The sun, in all
its glory and brightness, is not so excellent a He-
ing as any soul of man upon this : account. . -And
although man, by his fall, lost his actual comr
munion with God, yet he is a reasonable ; crea-
ture still ; he hath riot lost his capacity ' of re*-
ceivirig influences from him,r and enjoy ing -.comr
munion with him. " The world; when it is at the
darkest, is yet capable of being .enlightened.

6. "When the nature of man is, by divine
grace, healed of its distempered condition, and
restored ,to its former rectitude, to act suitably
to the end for which.it was made, and to/spend
itself upon its proper object* then man, comes to
have a right communion with God, and to be
happy;":-- All rational souls are capable of holdr
ing communion with God, but all do not hold
communion with him ; but they that express the
purity and holiness of the divine life, that know
God, and live like him, are his children, JMatt. v.
45, and those only do rightly and really converse
with him. When the Spirit of God informs these
rational. souls, and infuses the strength of a divine
life into them, and stamps the lively impressions
of divine perfections upon them, rendering our
hearts, wills and ways, conformable to that glori-
ous? pattern, that infinite good, then do we enjoy
a ^ proper iicommunipn with him, and are truly

404 Communion mth the

Messed ; though wetari&5n6t^c>m|Aetely Messed,

tfll, this conformity fe

those soids:are r xirtnay{beocapable ot i ^

This is the true and pCQ^r^nOtioniof ariaijls
communion with God, and relation to him, which
we ahiiot.iuttyvdescribe^^
That soul that truly lives and feds ]pon;jSi(J,
does enjoy more than-it<eanitejl; and vet It can
tell this, that this is the most high, noble, excel-
lent, glorious life in the world.

This communion, as also the intimateness and
closeness of it, are : described variously in the ho-
ly Scriptures, bj the similitude of members being
in the tbody, 1 .Cor, xii. 27. -of branches beiiog an
the vwe^John xv. J^2.^ r ^emg^ormed:c^cdMing.
to God's image, Rom. viii. 29. changed into his
image, 2 JGor. lii. 18. by God's dwelling: in the:soul 9
and the soul in him. 1 John dv 16. by Ghrist'sbe-

- ' ' . * - v '.

ing formed jn .the soul, 'Gal: iv. 13. by the soul's
having -Christ, 1- John v. 12. by Christrsupjiiiig
with the soul, and the soul ;with him^J&v; in.^20.
Because nothing is more our ownv nor^-more one
with us, than that which we eat and drink, for it is in-
corporated into us; therefore is -this spiritual
communion between God and the godly soul oft-
entimes in Scripture described 'i>y our eatingf and

" * -9f ^J-

drinking with him. Thus X*oict;was jpleased'to
allow nis people under the law, when they ^had
offered up a ipart of their beasts in 'sacrifice to
him, to sit down and feast 4ipon the rest, as a
token of that familiarity and -oneness that was be-
tween him and themv By the like action ;6iir
Saviour shadowed out the same mystery^ when,
in the sacrament of his supper, he appointeid them

Communion with the Deity. v 405

"..,'-' , - . . -

to sft down fa eat and clrink with Kim, to intimate
their % feedirig t Wpori him, and most close commun-
ion ^vith him : yea, the state of glory, which is
ti|^impst periect communion with God, is thus
im<joWed put, JWatt. viii. .11. Rev. xix. 9. And
Jwte; is worth noting, I think the sacramental
eisiting andjdririking hath some reference to that
most intimiate communion of the saints with God
in glory : our Saviour himself seems to implvas
much in that speech of his, Luke xxii. 30. That

' ' . ' , - I ' '. - ..'*.- - .; ;-'' I . . ,- J I ' ' "

ye may eat and drink at my table in my Tcmgftoin :
in which words he seems plainly to allude to the

*- ' , - . "'! *J ' - : * (',.;;-..'-..

sacramental gating and drinking which he had a
little before instituted, viz. ver. 19. Which
makes some to helieye,that that gesture is to be
retained in -that ordinan6e, which is most proper
and usual to express familiarity and communion;
ancj to take away that gesture, is to destroy one
grpat end of our Saviour in appointing^ this siip-
^r^ whjjch lyas to represent mat familiar com-
munion whicE ."is between himself and every t>e-
^e^in^^oui; I will not here examine the validi-
ty of their argument, which possibly, if pressed
home, might iritroduce a rudeness into the wor-
ship of God, 1 tinder pretence of jlamiliarity : but
it seems very plain^ that the nature t>f that wdin-
ance doth shadow out the intimate communion
between God and a godly soul.

I have already, in part, prevented myself, and
.shewed you wherein the soul's commuhion with
Gojd /consists : but yet, to give you a more dis-
^jjf?^ ^knowledge of this i great mystery, I shall iin-
fold it in these three foffiDwirig particulars. '.'"'
"A godly soul hath commuhion With

40$ Compwnion with the Ditty;

iq his attributes." When the soul ?f man is
moulded and; formed into a resemblance of tne
divine nature, therii hath it a true fellowship with
him; Now, this communion with Grod ^nis? It-
tributes is to be seen two ways. ".*' '' ''

1. "When the soul is in its measure, aecftr^
ing to the capacity of a creature, all that which
;God is." This is the communion which the an-
.gelshaife with God ; their beholding of -the face
of God is not to be understood of a mere specu-
lation, or an idle gazing upon a Efeity; but thy
ee him by receiving his image upon themselves,
<aad reflecting his ; glory iand^hri^tnes&^; tfe^r par-
take of the goodness, purity, holiness, wisdom,
righteousness of God, whichvmakes them such
glorious spirits ; and the want of this v makes the
other, whom we call devils, ta be swhafethey are;
Thus ; <^ly men shall have r communion mth ( P"^>
Jthey shall see God) Matt* ,fe & ^6;^.4^ 1fie)i
thus they have - communion with- hjm: in sdme
measure : . they^ do not only ee Godin the worii^
as the devils do, nor see him. in the word,, as
many hypocritical and ^yickedKmen-do, but they
see him in themselves, in-the irame of their 0wn
souls ; , they find themselves moulded in his image,
and a resemblance of him drawn upon them,
^jhtis is 5.>beauti|fll vision of God, true arid re^l,
though-not full and compete. This is set out in
scripture by being holy as Gad is holy, I Pet. i. 16.
perfect as God is perfect, Matt. v. 48. This bur
Saviour exhorts us to seek after, Matt. xi. 29.
ZFake m/y - yofo wpon y<* u i learn of me ; for I am
meek and lowly : Arid the apostle Eph. v. 1^ Be

s flwr children,

with the Deity.

perfections of God, his holiness, good-
i^ghifceousness, wisdom, fyc. are copied out
n. JDUJ- natures, and the same J spirit "is in us'
whictrwas in Christ Jesus, then4iaye we a true
niinunion. with Ood ; which blessed commun-
ion, when the soul becomes all that which'Gofl
is, is fey a confoipmity of nature.
| "2 s . ** When the soul, in its 'actions as a creature,
doth rightly answer to the attributes of the Cre-
ator.*' , As when the soul doth answer the | good-,
of ;^pd with suitable affections of love^ and
by, and delight ; when the soul doth correspond
o the v sovereignty and wisdom of God by the
icts bf seldenial and resignation ; and doth con-
verse with the righteousness of God by patience,
and a holy acquiescence. W hen the soul doth
ly exert those acts Tvhich are proper and
uitabie to the nature of God, then it may be said
hold communion with him in his attributes.
jo^f this suitableness of the soul is especially with
to the incommunicable attributes of

j|
i

fbd, where there isaio:;place ibr imitation, though
tjiold good m the rest also. J '

%dfyt " A godly-soul hath communion with G od
m his word?' To read, profess, or hear the word,
|S not to hold a real -communion with God there-
n : many do-so 'that are strangers to God : a nrati
may read my letters, and yet correspond with my
^nerny. '-That son in the gospel, that heard his
ather?s -command, and answered, I go. Sir, but

e^ttndt, had no right communion with his pa-
ernal authority. But when the soul is ennobled
rito such a frame as this word doth require, then

holds communion with God in his word ; c. sf.

408 Comrtiiinion with the

wjieii the soul -puts forth thpse> acts ofj ; humil ia
tipp* holy feary and reverence, gQ$ty;iremJblin
wfeich dp suit the nature of a/diyine threatenin
when cthe soul answers the command o
suitable resolutions^ repentings, re,formatipn, ? and
reaL obedience^ when it entertains the promise
with suitable acts of holy delight, joy, refresh^
mejjt^ .recumbency, and: acquiesces, in the same,
then dpth it truly ^converse with God in his word.
_.':. 3dtyi ,.".-& godly southath communion ^ w^ith Gqd
in his , works." ... And that is, when. the iSQul dpth
answer the. several providences of God wi^h suit>
able and pertinent affections and d|sppsitjphs.
The godly souL doth not only eye and pbserye
the hand of God in, all things that occur, but <doth
comply with those providences, and is moulded
into that frame, and put upon those dujies fpr
which such providences call. Then doth tlae,
soul rightly ho!4 communion with ; God in ; jbis,
works, when it, is humbled under humbling pr^p^
idences; is refreshed, strengthened, and: groves
up ; under prosperous providences, as they;. did,
Jicts ix. 31. who, having rest given them, were
edified, : comforted, multiplied, fyc. .,'_ When the
soul. doth rightly comport with every proyidence,
aad^the will is moulded into the will of God, then
dp we hold communion with him in his works.
This theme is large, because the works of Grpd
are manifold; works of creation, redemption,
preservation, works towards other men, and jtp-v
wards ourselves, both towards our putwar4 ,;ancl
inward man : a godly soul hath ^communion with

' " ' \ ' ' ' '. : ''. . t- .-'. C_J - : v ' ~~ ' ~ ' ' ^'' ' '. i - . - ' ~ * .' -.''.">*;. . :

God ia all these, in the same .sense just named,
though perhaps not equally in a|j^ yet sincerely
and truly.

with theJ&etty.

;what hath been said, y ou understand tliat
right fellowship with God is not a bare commune
iofi of names. To hare the name of God Called up-
to be -called Christians, or the people
or to name the name of God, to profess
;it$'*t6' :; ery Lord, Lord, doth not make any one re-
ally and truly the better man, doth not make, a
soul really happy. It is not enough, to cry, The
itemple of the Lord, the temple of the Lomj .-with-'
them in Jer. vii. 4 ; to make our boasHfr'the -law
with them, Rom. Ji. 23. ; to call ourselves the
children /of Abraham, as the' Jews did in John
;he Baptist's time, Matt. iii. 9. These privil-
ugcs and professions are extrinsical to the soul,
und do nothing to the true ennobling of it. But
]*ight-> fellowship with God is a communion of
!iearts and natures, of will and affections, or in-
terest and ends ; to have one heart and w.illf the
iiame interest and ends with God,' is to be truly
i^odly^^a Godrlike man is the only godly man, a
Ghrist-like nature brought into the soul doth alone
denominate a man a true Christian. It is not speak-
ing together, but loving and living together, that
brings God and f he soul into one ; Ilive,yefn&tlj
but Christ that liveth in we, Gal. ii. 20* AndtKus,

suppose, you have a fair account why, the apos-
, .V i- -1 i f -i

le James* chap. 11. does so muc preier works

Before faith, (for indeed faith is nothing worth,
ave only that faith which joins the soul to the
Abject, and makes the thing believed: one's own j)
a ; s ! also why the apostle Paul prefers love before
i i faith of miracles, 1 Con xiii. 2. Though indeed
arjustifyihg faith is the most miraculous; that faith
mat r unites the soul and God together is moreex-
35

Communion with tfa iD

'ceUerif, arid indeed more miraculous than
i'aith that removes mountains. W
$he proper happiness, tmd perfection? of
and the nature of this blissful conliniirii
<*od, I cannot but wonder how it is p6sd
men should take their communion with/ God to
consist in a slight acquaintance with him, profes-
sion of him , 'and performances to himi I am
confident it is not possible that men should have
any true feeling of happiness in such acquaintance,
any more than a man caii be really filled with
the seeing or carving of meat which he eats rioti
Before i apply the doctrine, give me leave *b
lay down some rules or positions tending further
to explain and clear it !

1. This must be held, which I touched upon 1
before, that, " there can be .no communion be-
tween God and man^but by a likeness of nature^
a new, a divine principle implanted in >the ^ouL"
A beast hath no communion with a man, because
reason, the ground of such communion, is ^ want-
ing; -Of all the creatures, there was none foimd
thatvcould be a meet help for Adam, that could
fee 'tafceri into the human society, till-JEve was
tnade, who was a human person* So neitheFcan
ithere^be any conjunction of the soul with God^
but by^ oneness of spirit, 1 =Gor. vi. 17. He that is

joineato the JL&rd is one spirit. ;-i

2. w There can be no communion with God
Jhrutby a Mediator;" no Mediator but Christ 06-
sus^ who is God-man. 'Two cannot walk toig-eth*

~ - ^ ~t

r, nor hold communion, except they be -agreed
and there- can be no agreement made between
aud man but by Christ Jesus. Therefore

V,

Communion with the J^eity. 4JJ

said here^ Our coinmunion iswtthjfye Father
the *Spw, q.;d. with the Ifather^hy the Son r
and faith, whereby .the soul and Godaiee united r
s>s till ^illvtp/be./cwi? fctfi Christ, m we find through-
out jthe;$criptures. - =

3r ^ There can be no perfect communion \yith;,
od in this lifeJ* Our communion with heaven,
whilst we are upon eai-th, is imperfect : our re-
semblance to Gfod^is scant and dark in compari-
son of! what it shall be. We know but in; part,
oye but in part, enjoy ^but in part;; we are but
n part holy and happy. There can be no per-
eet communion with God, till there bfe^a perfect
Feconciliation of natures as well as persons; and
that cannot be whilst there is any thing unlike to
Grod in the soul^ whilst any impure thing .dwells
in ; the soul, which cannot truly close with Go<3 r
rio.r 0od with that. The Holy Spirit can never
uffer any defiled thing to unite itself \yith it ; it
not lawful for ? any impure thing ta mix itself
pure divinity," said Socrates the heathen.
communion hath righteousness with unnghte-
? saith the apostle y 2 Cor. vL 14; -j and so
Bar .as a righteous man is in any part unrighteous^
10 far he is a stranger to God : the unregenerate
^artvof a regenerate man hath no more commun-
on;with God than a wicked man, than the devil
limself hathy no more than darkness hath with

V Our communion with God must be distin-
yuished from the sense and feeling of ^it." Many
isiyja erred exceedingly, whilst they place coni-
nunion with God in the sense and ieelijig of -it,
|i raptures of joy, ecstacies, and transports of soul 5;

Cfommtmiori with

Which indeed, if they be real, are not so
as : the i flower of it, ; something res^ltingvatt'd l
arable from k. ; Comm union with God

lost in : a 'saint,; for then he is' not a

the peculiar characteristic of a ^saint

mumon with God : and a saint under desertion

hath communion with God even then as rei

though not so feelingly, as at any other time^ ;'%p
, iar as he is sanctified. But the sense of this com-
munion may be very much, if not altogether lost,
and oftentimes is lost. . : . ^ "">

5. 4t ; A soul's communion with God cannot be
interrupted by any locdl changes." Vlt is a spirnV
lial conjunction, and is not violated by iany coh-
finement; the walls of a prison cannot separate
God and the godly soul; banishment cannot dritfe
a soul from God, -Cceiwm non animum rmttantj &fk.
[Men may change their ] situation^ yet they dan-
tiot. change the disposition, &c.] The blessed:ah-
:gels, those ministring spirits, when they^^are^ ^dis-
patched into the utmost ends of the worldtiiipxai
-the service of God, are even then behplding'ihe
:face of God, and enjoy as intimate communion
with him as ever : the case is the same with ail
godly souls, whose communion with God -dotes
hot depend upon any local situation ; ;it is4nbt
^thousands of miles that can beget a distance be-
tween God and the soul. Indeed nothing but: sin
does it, or can do it: Your iniquities have separ-
ated between you and your God, Isa. lix. 2* ; nbthing
but sin is contrary to this divine fellowship^arid
so nothing but that can interrupt this ? spiritual4sb-
ciety. JFo speafc properly, sin does 6t so imich
cause the soul's distapcje from God, as itseMis that

Communion ivith the Deity. 413

wife remain one, though a
hundred miles distant ; and believing, spuls main*
|akm (pertain spiritual commiinion one with anoth-
er, though in several parts of the, world.: The
f p,ciety -an^T communion of godly souls one with
;^qthier, sp ; far.as it is spiritual, cannpt be inter-
rupted, by;, bodily distance; much less can the
fellowship of God with the godly man, who car-
j-ies about with him, and in him, a divine nature,
the image of God, a holy God-like disposition
whithersoever he goes. ., Jv* ^.

.> -t 6., "This communion* with God of which, F
j^aye l)e^n speaking, is much better than all put-
^?ar(J; acts f and ; enjoyments, duties and ordinances
wliatsoeveri though they be ever so many 6r
spepious*?' God himself long since decided the
matter ri that a broken and contrite heart is bet-
3 thian all sacrifices, Ps. li. 17, that to obey was
isacrifice, 1 Sam- xv. 22. that mercy
than sacrifice, Hosea vi. 61 that to dp
justly* tplpve mercy, and tp walk humbly with

^f ,' ---\'!--' ^*fi -.' v -' -' J -..'.. - -jf f - - " i - , . , ^* . > _

Gpd^was to be- preferred before thousands of
ranis, and ten thousands of rivers of oil, .JfRe*xL
8^ t //It holds good inreference to gospel duties, .
though they may seem more spiritual than the
oblations of the law. A real soul-communion with
God, a communion of hearta and natures, pf wills;
and affections, of interests and ends, is infinitely
more excellent than all hearing, .praying, celebra-
tion of Sabbathsjor sacraments, James i. 25. sis the
en^l jsrfmpre excellent than the means: for so
stands the case between ^ them.*
i j s ea, J t ^11 add, (though some proud and wan*
ton sph]ithaye;made strange wprft of ,it ? yet) it is
35* ' ' ' '' """'

414 Communion

a sure and most excellent docti-iiqie^ thtat

coirnMihioitr is a co^tinual'Sabbath^ (a
of cohimunibn is much 'better J than ? a
of rest:))' this is the? Sabbath ; that ^he '-
gels and saints in heaven' keej^ trough
know no such thing as a first day in the^
have no reading, preaching, or praying,': among
the m. '" This is a corit inual praying, and efFe etiial
^av^f praying in silence. A right^ active^ iin-
SlBing iaith does virtually contain a^ipra^erinft;
Fight believing js powerful praying. The knees,
eyes, and tongues, hear the teast share { ih prayer;
the wjiple of the work lies upon the soul; and
jparticularly upon faith in the soul^ whieh ; is in-
deed the lite and soul of prayer. Faith can jpray
without words; btit the most elegant^ words,
even the phrasie 6f angels, is not worthy^to'be
calied ^prayer, without faith. I spe^c j not ''so
miicH of faith inditing a prayer, or giving life to
it, as of its fcfeing" virtually prayer, if not some thing
jtrior<e ; ibr iaith indeed is a real Bringing downKbf
that Cfpd, and imbibing of those influeiices ' iinto
the soul, for which prayer only looks up. -^ ^B

Communion with God is a continual fast 5 it ; is
that spiritual and most excellent way of faslirig,
^hereby the soul emptying itself of itself and all
setf-fulness^ self-suffi6iency, self-confidence, 're-
ceives of God alone, ahd is filled therewith; A
soul conimuning rightly with God, is a soul emj>
tied o and, as it were, fasting from itself ; which
is the m'ost excellent way of fasting. ; ^^ iK*f

It is a continual thanksgiving;' and irideed?^ie
best way of thariksgivirig in the ; world; 1; Tb fen-
der up ourselveis tc^ "God purely and iritirely^to

'Cornrnunion with the Deity. 415

-'.-"..-> ' " ; -.'''-' ....-;"' " ".-"<* i' /

gloryyof God in an holy an4 god-like
tetifiper, is a re^liand living thElhk^ifering. This
is Jlthat hallelujah so much sipo^en -6i^ wfieli
4he angels I -and saints in gl ory do sing perpe tuM-
|y^> what other adjunct of it there may bk, I will
hot ^ere v presume to say. : ? >

y ; i ; ;1^his c,omn>unidh of hearts and wills is a cori-
< stant and most excellent celebration of sacra-
ments. The soul that is really baptized into the
iSpiritv of the Lord Jesus, and feeds upon Grod>
and? is pne with him, keeps a con^ifmal ^sacra-
ment ; without which the sacramental eating'and
'Drinking is but an empty and dry devptidn. In
a word, it is not possible for any thing that is 'ex-
.trinsical to the soul to make it nappy ; but th ; e
^oulvthat: is advanced into the noble state of cbm-
:munioh with God, is made partaker of a new na-
ture, arid is truly happy.
,r :lfay,;fVirther, I will add, that this communion
^iWitlvlGrdd - is not only better than all duties and
rordinajic^s, but even better than all revelations>
eyideriees,- discoveries, that can be made or
given to the soul, & extra, all that are from
fWithputi -A manifestation of God, i.e. of ;^ di-
gvine 3 ilife in the soul, is much better than such
;a ^nanifestation as Moses had of his gl6rv in the
cle|t{of^tlie ropk, Exod. xx^iii. 22. Many:thinkv
O if^thieyi might biit be assured of thcrlovie of
/Xjrojd^ 0f the,pa,rdonpf sin, of an interest in Christ,
^l-bey sho;u}d;J^liappy! Why, I will tell you, if
you had a voice from heaven, saying that ye

r^vjthe beloved children of God, as Christ had ;

^wigel gent from God to tell you that ye were
highly iavouredi of Gody as '

41$ Communion witK the Deity.

mother Mary; had; ^et
ought to be prelejpreq bc^ tjrese r lor .
things could not make a soul ijappj^ ^ithqut ij
communion with G od ; but communion with pod,
can and ifoik Wake at, soul happy witjiputypies^;
and to this purpose, I suppose, l:niay apply, that
notable .speech of our Sayiour Jby way of .ajl^
sion, /f is more blessed to , give thayijo receive, to
giv;e ; wp one's self, one's heart, will, interests^ and
affections to God, than to receive any external
discoveries and manifestations foorn ^iiiin. Why
dp we y ?o earnestly seek after s%ns\Jfrom,wit%i|t
us o, CroiE^s presence with ue y as Jj there were
any thing better or more desirable tp; the spu|
than Immanuel, (Gtod wkh us, as ; the j^LppstJe
speaks, Ghrist in us the hope of glory, ?*, , |Ie ; thai
desires any ; other vevi^enQe of grace,, but, more
grace, does not only light up a candle to see the-

^^" ' ."..'- *. " -. -' - i/- ^J ' - -m' """ .-'"-'"' '' - ,'. s .' s/

sim by, hut indeed he acts like one that r thinks
there is something better than God himself^
though I do not say that all do think so who are
desirous of such manifestations* . ]Sut . this I iwift

say. and you may well think upon it, that holy

t ' f* " - ~i *1 ''V " ; : "' v
longings axter a true and spiritual communion

with Qpd do eertainly spring; from a divine .prin^
ciple in the spul ;, whereas a thirst ; after j. assur-
ance of God's loye,: and recpnGih'atipn of pur= perv
ons with him, may be only the fruit
and interest. Let me die the death of
OM&/ was the wish of a wicked man. \-
7. ^Though communion with jGk>d
the whole SOM^ and .all the ^ulities^ii
and motions pf it/ ' Mpt is God^s spreading
fluences, and exercising his soverejgntyi pyer4al

Cortimwtion with ike

of the sotil^ and ^ their
themselves upon him, and conforming- to
iiirri) ^ yet the great acts' of the soul,- wherejby
iefiy holds communion with God, are} loving
believing;" Love is the joining : anjl knitting
of th$ soul to God ; faith is the soul's labouring
after more intimate conjunction with him 1 , receiv-
ing) influences from him, and participations of him
into the sou!. We may say that faith draws id
supplies from heaven, and love enjoys them;
faith imbibes sweetness and virtue from Christ^

* love feeds upon it. Certainly these two em
irient graces grow, live, and thrive together^ and
are inseparable companions. It is somewhat dif*
itiealtiitoi distinguish them, or to assign to each his
proper place and work in th^ sbul ; they seem mu-
tually to act^ and to be mutually ^actuated^)y f each
:othe r : perhajps the ^apostle migh t have -Tespect
^tpf' this ^mystery, wheh he i speaks so ; doubtfully^
6. We know indeed that in the state of
communion, which we call glory> love
Sbide and nourish more ^abundantly, and
thl^re shall be no room for faith there, not as to
M(^ principal act of it; but which of theinthaith
theigfeater part in maintaining our communion
cwith God in this world, is not easy^ nor indeed
needful to ; determine. The godly soul is the
iriost proper temple wherein God dwelleth^ac-
^ebrding to that 2 Cor. vi; 16. Ye are the temple of
, the living God + faith and love are the 'Jachm and
the'twb great pillars which keejp up the
a ; temple :; take away these,*and it re-mains
indeed^ but the soul does riot remain a tem-
ple^ to the Lord^ In a word, these two

418 Communion with the

soul's principal handmaids which she use th about
thisvrblessed guest ;: faith goes out andrMiigs hint
in, and love i entertains him jr by faith ihe,fi]|d6
him whom she seeks, and bydove she kisses? him

whom she finds, as the spouse is described^ Gawfe
'".- . .'... '

Vlll. 1. :?.-. -:: - ' - -.".- ' - -f, ,>.: - v^-- t :T ."# 3-:v-i->'..

8. <* The communion that is between tod!and
the 'godly soul is altogether duierent lromftha$;
communion that is between creatures;'' Here 1
might shew you how it exceeds and> excels that^
in many respects ^ but I shall not insistiupon an
of those particulars, nor indeed /-upon any ofr thosd
many differences ^that are between tnem,^aYe:
only upon this one : ;the communion that; is be*
tween creature; and creature is periectrin' its kind,
and so, consequently, gives mutual satisfaction ; vl
meanv it i terminates the expectations j: ; so;that< no^
thing remains to vbe^enjoyedifli thenl ^more; ifian;
what is enjoyed. - The ^creature is^shallowV an^
soon is fathomed, we soon come to^the-boitoihio
it tia^finite canvgrasp a finite being, /and enjbyit,
as I may say, all at once. A man may cbme! so
near to his friend that he can; corned no
enjoy him as fully as he is capable of
the other of being enjoyed : created-
may be exhausted to the very bottom.
souFs communion with God does not give: it any
such satisfaction, though indeed, in some sense, *t
gives a satisfaction, of amuehh^her and more
excellent kind. J told you before, that the; soul%
communion with God is imperfect 'I in thisiiife?j'
and therefore., it must needs followy that? itr?can-
nbt satisfy; that is, riot terminate and fill up the
desires of it. Gommunioa with God is inaintdn^

'Communion with the Deity. 419

e<l l>y faith and love^ (as you have heard,) which/
proves it to be very sweet; but it also admits of
hope, ;which proves it to be not satisfactory : for.
w?hei*e inhere as yet any fAa.ce left- for hope, there
Jsino) jfijllu or satisfactory, enjoyments This may-
serve as a certain mark whereby to judge of the
truth- of tthat communion with Goq; it is not
glutting to the soul, but will certainly manifest
itself in incessant hungerings ; inter . opes mops,
the soul is in the midst of plenty* ana yet cries
out as if it were ready to starve for want. When
1: consider the temper of some who claim to be
perfect; who decry duties and ordinances, as low
and unprofitable rudiments, and boast of their full
and imperfect attainments, to which there can be
no: addition, and compare it withithe temper of
the great apostle, who did not reckon that =he
hadiattained, but still followed after, that he might
apprehend; who forgot the things that were be-
hind, and reached forth unto those tilings that
were before, pressing towards the mark^&CiP/fc7.
iiii I2i 13, 14. 1 am ready to cry out, \.Jfafi hie
nowest apostolus, aut hi won; sunt apostolieif^^jE^
ther he is not an apostle, or they are not aposto-
lic.]'but an apostle he wasj and had very intimate
communion with his Lord : and therefore, 1 con- 5
iess;; I cannot allow these nren so high a place in <
my opinion, as they have, in their own. God is
infinite,' and therefore though the soul may be
ever grasping, :yet it ican never comprehend ; and
yet? the soul finds him to be infinitely good, and
soicannot cease grasping at him. The godly sbui
sees that -there is yet much more to be enjoyed
of God, and in him j and therefore, though it be

420 Communion with the Deity*

very near to him, yet cries ; out and complains of
its distance from him, O when shall I come and
appear ..before him ! Though it be united to .him,
yet it longs to be yet more one with him still, to
be in a closer conjunction. The godly soul forgets^
with Paul, what it hath received, not through dis-
ingenuity or unthankfulness, but through an holy
ardour and covetousness ; all that he hath of God
seems little, because there is yet so much to be
had. Though the godly soul drinks , of the foun-
tain, yet -that is not enough, it would lie down hy
it; though it do lie down by it, yet so it is not
satisfied neither, except it may bathe itself, and
even be swallowed up therein. Behold a para-
dox ! the . godly soul is most thirsty, thbughy"ac- ;
cording to Christ's promise, it thirsts no more :?
it is most restless, though, according to his prom-
ise, it has rest. It is proper to God alone to lest
in his love ; for the creature cannot, in this oim*i
perfect state : by this we know, that we are^not ;
yet in heaven ; for it is a state of perfect rest;?
not sjpth, or cessation, hut satisfaction. Faith is
the fever of the soul, rendering it more thirsty, *by >
how much the more it drinks of the water of life;"
the living streams that flow from the throne ofc
God and of the Lamb., As the waters of the (
sanctuary are described by the prophet, grow- ;
ing deeper, and deeper, Ezek. xlvii. 3, 4j 5. so
hope, which is the soul's appetite, growsUarger -
and larger, and cannot be satisfied till the, soul's
capacity be filled. . s f ; ^ - U;i1

WITH THE tXElTY.

*. it ,

PART II.

, j - ''-'. '

1 "1 JOHN i. 3.

wr fellowship is with the Father, arid with his
:,; Son Jesus ; Christ.

t THE doctrinal part of this subject being now
briefly dispatched, it will be easy to infer some
ihingsby way of corollary.

A Istji ," All wicked men^are strangers to God,"
We know indeed that God, according to his m-
finite;ssence^ is present with all his creatures :
nofcionly men, but even devils too, have their be-
ing iin?hiin f?he? hath spread his omnipotence,
as the foundation whereupon the whole crea-
tion doth stand ; he reared up the world in hftn-
self,; and in him it doth subsist at this day. How-

f \ ^ tt . ' ~

eirer < iangels and men had sadly fallen from God,
yet they may be truly said to live in him still;
and although all wicked souls wander from God,
as to their dispositions and affections, ingrafting
themselves into another stock by sin and wick-
edness, yet they cannot possibly wander from
him as to their subsistence, as the apostle teach-
es the Athenian Philosophers, Acts xvii. 27. He
is not far from every one of MS, though few feel
after him or find him. And it may be truly sakj?
36

CoMmunion with ike Defay.

t/

in Some sense, that all the creatures^ yea> the-
very worst of them, have a : communion with
God; all partake of Jiim; no^ereatu^ 4hatb any
thing of its own really distinct irbm^him. ^Eve^jr
thirty that hath a being hath a relaftion to that
infinite :and supreme Being;; and every living
thing may be rightly said (to have communion
with him who is life itself. And all those seve-
ral excellencies that' are in the creatures are ef-
fluxes from God, who -hath impressed various
prints * of ihis own ^ beauty nand 6 pef action tupoh
every thing that he hath imadei God's making
of a thing is no other than the communicating of
hiniself thereunto. &nd the1ref0re;^w3ieipyQud6ok
into the^ ! W6rJd, do not ^iewmriy> creature 4tivthe
narrow point of its own T being,?but in'tbe unbound*
<>f -G'od^ atid therein love and "admire
the

thaii^ipon vany; other
. God^eould i mot make oa /

-his

^Hfe, ^aiid ifpeefdiomiunto it : so : s
more of -the ^diivihe ^nature toibe

^li^of any one' man, ^than ?in/the
of >he>aven- and Dearth. ; ft^

?to God. ^Ehey Jlive and move iin
^ but 3 tfeey^know j it no*,' J^iey^conside
aist^as 4P they had Ho^dependenceau
la^iori ^to 4iinii though they -have*isome
kind- '.-of 'eommunioH ^with-'Godvas erfeaturesytyet
this make&;ttan not ^/t -all tiappy :
Departed 4ronvGod ! > in their ^ afffeetiens -and ^di

423

wency ;an<iy ubordbation to the? divine ;will* which
is jtheYpropeiE perfection of , the. creature,^ and are
ldenctfed from the lift; of G$, as the apostle
speaks^ . j&j?te iv. 10. It )is : not the soul's moving,
tndGrdd*-that makes it truly^ and(happilycnigh un-
to; him, hut its moving towards <God. as- the chief
object, and according to the will of .God as the
;chie rule;; and therefore wicked men,
Hpom other objects, and walk by .other ;
by the dustSi and ordinances of their ow.
laneyj are^ properly strangers to God^ ; and; misier-
ajolev He is not properly said to knovr Gody wha
hath a motion of him; formed : in his. head only;;
ibut he whose heart and will are moulded into a
iConformity to God, and to? delight in him ;^ SQ that
/ a v wicked; man, though he fcnbwsandibeldeyey and
tremble^ , as:, imuchas^ any iO^i the: de^ilsv yet not
Joking nor,del^hting in God aa-hisxchief good, not
beingi conformed to his image i as the ^highest and
vpurest perfeetion r ma.y be truly said to.be; estrang-
> eL ifrom him ; which is a state of hell y and de ath,
^ands darkness. This is the man who, though not
ihi words, : yet interpretatively and really, saith
.untociGodfil^epar/yrom me, I desire: hot th&knowl-
edge.qf.'thy tvays,, with the mini Job xxi. 14. Sin-
;ners^really eixempt? themselYs J irom the domin-
>ion; jof ;Ghr isfy and i d o <really, though not audi Wy y
,:say i with! > them (inv the:gospely Lukebxix. 14. We
will not, have this man .totreign aver us. However
men jpretend,; and boast of their: relation to, and
;ae:qucantanee,i with. -God, certainly all that live a
imBjjeSJensual. f life, not conformed to the image of
God, are truly said; to be strangers to him, and with-
out communion, with him,,l John J. 6. 2 Cor. vi. 14.

424 Communion with the

'2. "The life of a true Christian is the highest
and most noble life in the world; it exceeds the
life of all other men, even of the greatest men.
The character that is here given of the gbdiy
man is the highest that can be given of man, or
indeed of any creature. It is the highest glory
and excellency of the creature to partake of the
life of God, of the perfections of the Creat6r ;
and such is the description that the Spirit of God
here makes of the godly man. What an unrea-
sonable and senseless reproach is that which this
wicked world doth cast upon religion, calling it
alow and despicable thing; and upon religious
and godly men, calling them low-spirited, mean
people ! Can a man be better spirited than when
he has the Spirit of God? Can any thing more
truly ennoble a soul than a divine nature? Can a
man be raised any higher than to heaven itself ?
So noble is the godly soul, Prov. xv. 24. The way
; of life is above to the wise ; and consequently all
wicfced men lead a low life, and are bound under
chains of death and darkness : the righteous man
is of a high and divine origin, born of God, born
from above ; and therefore is more excellent
than his neighbour, than any of his neighbours,
even a king himself being judge, Prot;. xnV 26.
What, wicked baseness is . that sinful gallantry' of
spirit ; what a brutisliness Is (that sensuality of
living, which the degenerate sons of Adam do so
much magnify! True goodness and excellency of
spirit must be measured by the proportion that
it bears to the supreme good, the infimtenpatitern
of all perfection. What excellent persons- were
those renowned saints of old, of whom the apos-

with the Deity.

' '

worthy,

iwtere thought woJ worthy tdtfive
What a noble and generous spirit
|j>j|/f rue* Christian valour,- patience, 'meekness, con-
of ift(q0.w6rtd and^ selfcdeiiialy - was that
be- seen in tiie blessed afosi|es,
B[ey; were ^esteemed as the film 'and
s <6f the world, the off-scouring of all
(kings & To which of the noble., wise, mighty men
of ;the world, as sach, did God ever say, "These
are Ijhe ; men that have fellowship witlfi /me : these
are to men; that lead |i noble ^irid divine Hie?"
liPoi^ ho, riot many noble are called ; and whe ET they
are^'caued; they are made more noble than ever

..' i - - ; f. -'-'.. . " * " J ^ -' : .,'-.. ; s- ^ .- '',-'

they were by birth or descent, by places of pfe-

't~~> - - : \ V-- t ' - " - V V * ' J " * / M. ' Mi'' '-

rit or commands TJie life of every wicked
of what rank or station' soever he be in the
, is but a low life, a life in most things cdm-
b 4?he very beasts with him. lif the chief of

be to eat, and drink, and
? and enjoy sensual pleasures^ what doth- he,
what,enjoyeth he more than the beasts that per^
s^ But the life of ithe meanest soul, that hath
true and spiritual communion with God, is- a life
iqpinmon to him* with the blessed angels^. those
;$% oft he morning^ the flower of ; the whole crea-^
tion^ That 1 We which hathrself for its centre T .
must needs be a penurious .and indeed ET painful
life: for how can the soul of man possibly^ feed-
to the full upon such spare diet, such scant fare
, $K i^ finds at home^ Nay, indeed, how can it
be -in^ain and torture whilst

.out itself uppn^a setf-sufiiciericy^ or ereature-ful^

.^8S,.-whic.li'is<net-at'altGoniiiienBurate'- i t-aiit ? But

'""' " ' "

the soul f :that rightly Jays>pu| arid spgncls vail its
faculties ,uppn theiinfinitejap^r 1^esed God, finds
all its capacities;; completely filled with that foun-r
tain .of ;gppjlriess,; and itself perfectly matched
with a suitable and satisfactory: object.? TJnsvJs
the trjie an<jl only nobleness of. spirjt$ ; whenaa|l
powers and faculties of this immortal jspulbari
exalted and adyanced jntp a true and vital sym-
pathy and communion with the ; chief Goody form-
ed according to his will, conformed to his image.
And Q that wisdpmimight be mote justified of
her diildren! .O'thatr^the life of God? did. but
clearly manifest itself, and shine forth , in the
lives of them that call the mselyes godly! -Alas,
that ever Goid himself should suffer reproach fey
reason of the low-spiritedness and laziness of his
servants! JFor this cause is religion evil spokeft
of ; the Lord awake and enable;, us ;s to express
and show,, forth the divine life, with =; all /po^er
and vigour, ;tp live as high as the calling :whei&r
with we are called, and so roll away thisvre.*:

" The life of a Christian is not a heavy
sluggish thing, but active and vigorous," as r the
phrase, communion with God, imports. Relig-
ion is a communication of life and vigour frpm
him who is life itself; which makes the triify
god-like soul to be quick and powerful in its mor
tipns. Every thing is by so much the swifter
and stronger in its motions, by how much the
nearer it is to its centre, as philosophy tells usi.
Certainly the nearer any man is to God^ whb/is
the centre of souls, so much the. more does; he
covet after more intimate communion with

.Communion with the Deify. 427

and the more eagerly lay hold upon him. :i,Com-
inunion "does/ necessarily imply reaction oiv reflec-
tion : the soul that receives of God, and his ful-
ipertainly tie returning itself into him
Communion, in the very force of the
implies a mutuality; we cannot supposte
1|4oid: f i*artaking <of Godv but it must needs mutu-
ally render up itself to him again. There can
fee Jno commerce nor correspondence without re-
turns : but what return can- the godly soul make
unto God? Why r it renders up : it*j jwhole soul
iunto hint Faith is a giving grace as well as re-
living ;!-itgiveM^^ to Christ, as well
.as;^akeS;Christ into the ,soul ; it receives strength
anij-grace from God, and reciprocally spends the
^a'nffe^ and- the whole powers of the soul upon
4aim.; ; The^ happiness of a godly soul doth ' not
eonsjst in cessation and rest ;- the soul itself being
^powerful and! acrtive being ; the happiness of it^
ih^-yeryirest of it, must also be active arid vig-
orousif Where there^K cominuhion there must
needs be quick and lively returns, reciprocations*
reflections, and correspondencies ; the drawings
of* God are. answered witb the soul's running,
Cant iL 14. -The motion of Christ's fingers be--
gets a >motiori> in the Christian's soul, Cant. v. 4*
iJj^ijBJelovedspitt in his hand- by the hole of the
door, and my bowels were moved for him. These
aa?e}the divine and harmonious responses which
are: made and maintained in the godly soul, the
temple of the f living God. O shake off that lazy
andrdrowsy^spirit, which .hath so benumbed many
iBtithiS'Cold and stupid age of the world; work
out ^our/salvation with care and: diligence ! If

438 Communion with the Deity.

your/ religion^ h^e/ nothing but a spjri^al^ind

sleepy your heaven wjfll \ prove^ ; 4a

a ^ pleasant ^cindy>f4reaiQt ->

.' /Communion witta Gpd speaks

vine,; active^ vigorous* The lifo^pf, ja JChrjstjai|

doth not consist only art- cessation

mation of sinf or dying thei^unt

ia but one* part of^ regeneration^; It is

ioo,v : andy I suspect, the ^deceit ;o^many

Christian^ that; if they ean'-bu^ keep^ up aij

ferent, even spirit and conversation', . free from

/ I ' - - . _ " . C..,i.-f- . : : /' : -,

gross, and; scandalous sip^ from day to ^y^ *h^y
are ? happy enough^ their utmost arnbitionu isi t&

K m. v . - ^3 - ' - ' ' . ' " : ''" -' " """ , i" VL* '. ' - : " B

be innoceatafid' harmless. ^ This indeed , is : tieces^
saryatidi ^praise-worthy; but surely the^happ-

tt X ' ' - " - v - - ' .. tf ' ~ - '-'. \l-' '

ness of a soul lies higher : thus happy iare all thier
creatures that keep in the station, and- keep up
the^rder; prescribed^ them-of ^God: thus -happy
is the son IP ^ the firmamentv running its 'race >iOi*-
tinually^ and never departing from the .,, office
whieb is ^ assigned to^ it. But the - . soul of man -is
capable of at higher j kind of happiness, viz. com-
munion ; with God ; ' which 3 i&, w hen the faculties
thereof being awakened, refined, ; and actuated
by>the> Spirit^ of God, d<> reciprocally act$ : and
ependi v themselves ;upoe- ^him, longing to^ ^be fpep-
ieetly swallowed i up in him, and to^be al^ t)iat
which God himself is, as far as the creature is
capable ^of drinking in the perfections of theiGre-
ator, \ and becoming one with his Maker. Tlas
is that 4ruly noblo and divine; life^ which is , here
called communion with- Godi * whiehj^ tht^iigh-
spirited and? generous soul labours -ye* morp ,aod
more to be < growing up intoj and perfected r>iH.

CoMfoMriion with fhe Deity. 42$*

- yourselves, with David;\ from your iniqui-
ties ; it is some thing to be freed from the guilt
and power of sin j but there is something highe i-
: lthan<this; a more excellent attainment, a more
divine accomplishment; go on therefore with
the same David, and aspire after this pure and
Blfssful state* this heaven upon earth, waiting for
the more ample and glorious manifestations of
God to you and in you, more than they that
watch for the morning, as he did, Ps. cxxx. 6-
This inference was drawn only fori instruction,
but the sweetness and necessity of the subject
induces me to turn it into an earnest exhortation,
from which I would not prevent myself. There-
fore I proceed to improve this doctrine, by way
"of conviction or reprehension-

1. If our fellowship is, that is, now exists, it
ireproves them that can take up with a shall be,
a heaven to come. I am now speaking, not to
ihe worst of men^ whose very s ouls are s wal-
lowed up in sensual enjoyments, and imprisoned
in their senses : for these men either think of
rio heaven at all, or else they place their heaven.'
-and happiness jn the enjoyment of themselves or
of the creature. Nor yet do I speak to those
mien who, being persuaded of a future state, do
indeed wish for a heaven to ccaney but then it is
a poor kind of low and earthly heaven, consist-
ing in ease^ rest, safety, freedom from troubles or
vforments, which is the best happiness that most
Imeli understand, the highest neaven that any
tarnai mind ^ can see or soar after.. But I am
speaking to a better and finer sort of souls than
|hese, that verily possess a sense of a/ pure and

spiritual heaven i

are so overpowered^with then foresight ;jd
earnestly ;to>xpecfr and* wish ife iti^ yet^ i
hopes -of it sustain and strengthen;
under the many temptations
this present world?; they are so really r per
ed 6f -the*' truth of it, and of their^owiictiliei to
toejj ^that^ they H are ^content; to ^endure : ithis loiig
attdidisGdnsdlate^nig^ht'Ofivdimness^ and anguish^
and' feightfulaiess, c merely -inn expectations of) .the
dnwniijg of that day^ that* clear ^and feffight day
of theirr ^otiouSi andn eTeadastingciredeinption^
And in this I am ^far = from blaming <:thei,c i; nay;i i ;I
must needs- cdmmend their i magnanimous :jfaith
and? self-d^niali ^ Baat,c ia. the anean>';time^ they
dwell too much upon heaven as a, f. future : ?state^
and comfort ; themselves < only in; a happiness to
come^ not Ibnging? and labouring; to find aaheayen
opened within themselves, a beginning of eternal
bliss- brought into themselves ; they are- too well
contented 'With a certains reversfiQo^ 4and; > do> .noA
eagerJy enough endeavourj toiobtain? a present
possession, to be actuallycinstated in. so-inluehiof
the inheritance of souls as mav fall; t& ^their ;shaue

if '

even< uv '- this lower world ; this . slothful) tempier
and inactivity; I do condemn wherever it is found;
thdugh it be in my/owni souk Every thing; : in
the wdrld^by^a natural principle, thirsts ; after its
proper restf and ; a -happiness suitable to the ;na-
ture" of it : no creature can be ; contented, though
it may be eonstr-ainedy to be at c a^ distance fcom
its -centre, but k>is- still ''caFried' oat \. towards 1 ! its
bw perfection. And > why -then should) a godly
is God^s only new creature i^ the

(Zommunim -with ike^ Jpei^ 431

rbe cpBtented with -a

jpp.yet, >,and
f and>dpse

communion and conjunction with v his God, as
tfe0y*idpAwithstheiri respective/ centres % \ Can any
eai'thl^ sensual ina-ai} feevGcnatented with an inher-
itaiiic0 'anxre^egrsipiv ^oj as 4 o suspend >his -seeking
ajpidifoMowjnmof :the<WoEld till somie future time?

T5T..- , i__7 ' " " "

laia i&ny |ambitiou%^)irlt^i^hQ |>I&ces ; his chief
h appiness > andrc^ntentine.nt ija popular ^estimation,
and twtorldl^o greattiess^ : < fee > rcontented to stand
gazing ;ai Iprei'ermentsi;; will he be ; wJlJing to sit
stilly and^^it till ;thej oifer themselyes to him ?
is. a raging, thirst in ;the soul^ which
it to/ ibe .at rest, but is still awaken-

, /arise and obtain water to quench

,- . i- . ^ .

it; ;;iA.iad;ithejrefore we read of men, making haste
to ;be>rich, Krovi. xxviii. 22. and hastening after
another ; god, Js. : xvi. 4* which eager .and ardent
passions /towards j eajrthly . ob|ee1;s, :;you 4iiajj see
lively described in the Bible in .the. instance , of
Ahab, r Atmnon, andrJJantan. rAnd is there .any
reason to?be giyen^ why that newv nature and
divine* pr ineiple^ which God putteth into regene-
rate^ souls, i siiould not carry them as hastily and
as ilemibly to a present fruition of their ; proper
object? and> happiness, (so far as at present it may
beV enjoyed), as that corrupt and degenerated na-
ture ? doth v hurry on , them in .whom it ruleth^ to-
w:ards5'ithe:>sfjtisfaetion-of their base lusts ? Di^
ivines'rspeaki semetimes of maJving; heaven and
etearnal hlfebpresent to themselves, and ; say that
this*, is; vthe:>work of ; faith v which is a high and

432 bwiMwtfw with : the

excellent dpetrme, but, 1 s
understood by ordinary Christiatis.
heaven present to !- one's sel is not solriy^ insist
upon a state of future happiness infre|uelit ^B|M-
itatibnsyitoi think much of it, neither 'is 'thfe'tha^t
noble employment of saving faith : sbut^he* 4if&
and power of faith is most eminently everted in
imbibing participations of life and? ^grace frblfc
Christ^ jand iii a real bringing^tlowniof God ari<J
heaven into the^soul. Thie truth iis^ %eaven is-st
state of perfect communion ^^-with -"God, i^a state of
love, joy^ peace, purity, freedom^ and ais far ; as
any soul is in such a state upon earth, ; so> far it > is
above the earth, and may be said i to be ^m->hea;V^
en; Therefore tt right active :^oul^ that trufy
understands its 'proper and f spiritual heaven = attd
happiness, so far as it is thus active and sensible*
cannot be contented' to stay for all^its^hiappinesis:
till the world to come ; cannot be contented -tb
be unhappy, no not for anjipur, but is still ^rbw-*
ing up in God, and springing up into everfestirig
life, John iv. 14. : ;; , ,

2. This subject reprehends them that make a
stir about ithe kingdom of Christ in the wor|d|
and men's being brought into the communion ^of
the church, but who advance not his kingdom fin
their own souls, nor long to have their own souls
advanced into that noble state of communion
with the Father v and with his Son Jesusi Christ.
There is, doubtless, a generation of such popular
Christians, who being strangers to the life// and
power, and spirit of true religion, endeavour to
exhibit themselves to the world, and commend
themselves to the chanty of their brethren, by a

Communion with the Deity, 433

protended zeal fpr the, kingdom pf Christ in the
world, and .the glorious manifestation of =it, as
I know indeed that it is worth the
rayers, and utmost diligence of every
ristian, to spread and propagate the
p,f the Gospel, to diffuse the ointment
|C!hrist > $i'tiame Jar and near. A more pure
and spiritual administration of all Gospel ordi-
nances thrpugHout the world is highly desirabje ;
yea, and I :think an indifferent and careless dis-
position towards ; the worship of God, argues
muchjof an earthly and atheistical mind, But I
fear, that .the kingdom of Christ, and those glo-
rious manifestations and discoveries which are so
much .i pretended to by many, if they should he
thoroughly examined, would be, at length resolv-
ed i into nothing else but the. advancement of
some one party or interest above all the rest, or
the exchanging of an old form and dress of relig-
ion for a new one; and that this zeal would be
found little better than the blazings of self-love, a
lire kindled not by a coal from the altar, but bj
a spark of their own. But, be it so, that this
disposition of their' s is sincere and spiritual; should
hot their charity begin at home ? The most
proper kingdom of Christ is that whereby he
ruleth in the hearts of men ; the most excellent
Worship is when the soul itself becomes a temple
for the living God to dwell in* and to receive and
reflect the manifestations of his glory, when a
fire of divine love is kindled in it, and therein it
doth pfier up, iiot bulls arid goats, ho, nor so
much'pravers arid meditations, as indeed itself
untp ! Gpoi' which is a reasonable service^ as
'"' 37 '

434 Communion with the

apostle speaks; fiar niore g^oridus
Mosaic or evangelical disijensaiio^ if y
er it in the letter oiily. WhateVet men niay pre-
tend, no pan cati be truly and fightlj sttiflicMiff
the ad v ancement of the kingddoi of iGrod ^ii? tile
^oVM, that hatlr hot first ielt the tai%fit
.and blessed effects of it in his own' s6u
munion with the church is only ^6 far to be
ued, as it lies in or^er to a ri&al ancl Sfi
commiinion with God ; which cbmniunibii
God, if we xio indeed sincerely wish to "others.

? ' .-'.' ^ .-"'';-- ' ". " -- ,. ' V '. ; ' I ' '- --.:'-. K. '

we shall more abundantly labour to ptotiaote
in ourselves. I cannot believe that hie d'om
heartily seek the happiness of others^ ^fio
himsell sits still, and is content to be ttiis^rablie,
especially when their happiness ahd Msis oitie
arid the s*Mne. ^ '

3. ft condeniris theni as not Christians^ wlidste
fellowship is only with their fellow ^ crfeafurek
We haye seen that it is the character, the dis-
tinguishing character: of a: godly niari, to fr&t^
fellowship with God; it miist heeds folloW'tKeb,
that those degenerate souls that rise :rio hfghei'
than tlie world, that converse only: with self xfr

> - - - ', \ , . - . .- - ' . . ' - - - - ' - ; - - c - tt ' . -.-./,--, J ."-:.

ihy other creature, are verily strangers to ti*u(e
(Christianity, whatever their cohfidenc ! e ! or pr6-
sumptipn may be. Christians, tell me not "\vhiat
you proiess of Chnst, what you believe oi! tHip
Crospel, to what orthodox opinions you holtf r br
hdnest party you side with, how , many ^ an<l spa-
cious duties \you perform, rioj nor what hoijifes^or
wishes, you have of going to lieaven;; but fell
m0 where is your principal cominuiiioh^
you principally ''

Communion with :the Deity. 435

.;.''*.; ' ''- - 1 "*-,''' ,;C -."-*/--/"- -v "'",.' . -t/ ' -

ern,d0,A'qu conform ; by which rule do

:;iCAS,- :!<,-,:; !<j. I -;.-;. ' /> ^ 7 .V ! ^ j ^. ,. - - . i ....... _-

f>u..;;iiY<jj;j, ,at, what .object #0. you ultimately aim {
fie whole world of 'ungodly' men doth hasten
af^rr^nQjti^God, as the psalmist's phrase is,
though not J^ali after the same god; they spend
t^jr souls indeed on \rarious objects, and use dif-
fe^ent metho3s^ to obtain re r st ; but yet all their
happiness and contentment are ultimately resolv-
ed into creature communion. That dreadful
sentence, that the apostle delivers universally
concerning all men, is to be iimi'tj'ed to all
wicked men onlyj and of the,m it is undoubtedly
true, Phil. ii. 2J. Jill seek their oivn. and none the

,>;-..-;< , . '''.{'-' -' : ' ' T ' . - '(.'-:..

things of Jesus Christ / and of all these the.psalm-

i .:- -- 1 ",''<^ './. .',".,'..' .. - " .. "' -^ .. '.-,..- , I

ist's mayy .,i3{ to be understood, Ps. iv. 6. There
be many that sav. who will show us any good? i. e.

' ,' -. i ; ' ' ' 't/i % ' ' - ! . V ' ' '- ' J . - -- - : - - * C2 ' ~" -. , .

any creature-good, as the words following, do ex-
plain it. All unregenerate souls are bound up in
t^e creature, some creature or other ; and there-
Ipre. the noblest pf them, whatever boasts they
may make y are low and ignoble ; their main con-

;. '- IV : V '' -'-: - ..!'',-., ' ' ^J i ' i ' ' vi^ ' -- -

yerae is; but with their fellow creaturesj^nd in-
deed creatures much inferior to themselves, corn
and iw^e, says the psalmist, earthly things, says
the apostle, Phil, jji. 1 9. Who inind earthly things.
In,a^w ! orxj,:thpugh it be true, as^ the apostle says
jn qhe place, that all meu in the world do live in
jGod^c^ xvii. 28. yet it is also true, that most
men, as the same apostle speaks elsewhere, do
without Qod in the world, have their hearts
dow,n to one Creature or other, and so
-q(,.th|s honourable character which the
apo^ tie JIQ re gi yjes of godly men ; Our fellow?-
ip i& ttitttljths Father, and with his Son Jesus
Christ. ''.-

436 Communion with the 'Deity.

V

I shall close the 'remainder, ; of: this
with an humble request and eaTnest;expoytiiIl?-

. - .....*.. ...; '--' .' .* . r . : : -'<

tion. . v

44 Reckon not on any happiness short ojf this
communion." There are many thiiigs which at
Christian may take as comforts ; but only one,
this one, that he ought to take as the happiness
of this life. I design not to say any thing to the
prejudice of natural or civil oniaments or accom-:
plisarnents, much less to the disparagement pf
any of those endowments or employments, which,
are, in a sense, spiritual, commonly called gifts
and duties ; but I confess, 1 wonder that such a
noble and intelligent being as the soul of nian
should attend to, arid pursue after things either
extrinsical or inferior, to itself, and in the me apt
time carelessly forget, or wilfully reject its main

V-V .--" ' -'.' ',:- V --J j J -- 1 *-? -- f .;..:'.:"

happiness, principal end, and proper periection*
As for those sensual persons, those mere animal?,
whose souls are incarnate in their senses^ and
seem to perform no higher office in the world
than the souls of beasts, that is, to carry ajbput
their bodies, who value themselves by their v

-V ; ; .. . .' ' \ ..*-.- ~ ' - . ~ -' v. * . *> - l '.,.

bodies, or, which is .baser, by the apparel that
qlothe^ them t or the estates that fee<d them, I
shall not now; trouble myself about them, j but

'. .- ; " - '. "" , - . ' " . .w ' ' .' - '' .'/':''-'-

leaye them to be chastised by Seneca or Flu-
tarch, or indeed any ordinary heathen philoso-

- - ' - * ... -': . ' ' WV : - . ' . ' --- : '*-' " - - .-'''-

' " " ' " '' '' "'

_

I shall rather apply myself to a sort of high--
spirited people, whom by a condescension ,
charity, we call Christians, whoy valuing
selves by external professjons, privileges, pe

, may indeed be said to be somewhat more

Communion with the Deity, 437

scrupulous and curious, but no less mistaken than
tft^ larmier ; for if the grosser sort of sensualists
deny and professedly abjure their own reason,
and t(i6 finer sort of hypocrites more cunningly
Brf Be their V, each method amounts to more than
a cheat^ and both parties will be alike miserable,
only the 'latter will be somewhat more torment-
ed;^! missing of a; happiness for which he looked
and hoped. It does not suit my present dis-
course, to speak. <so highly and honourable of
these externals of Christianity, nor to jbress them
sovzeajously, as I do at all times when I have oc-
casion 4 ; 'for I do verily value all ordinances of
Christ, and duties of God's worship at a high
rate ; nay, 1 know not any serious and truly god-
ly; soul in the world, who is not of the same pro-
fession with me ; but I must confess, I think it is
one' of the greatest and most pernicious cheats in
the world, for imen to feed on the dish instead of
tHe ftieat; to place their happiness in those things

whiich (Srod hath only appointed to be means to

': ;: :,.--- .-;- ', " J rr " .-' .,.;.--' , - . .

convey it; .-. ... .':. r ':./.":>"

flfhis was the great destruction of the Jewish
church; by this they perished 5 thus !Ahey are
every where described in Scripture^ as a people
rjeslfiii^G' in their privilege^ and f performances,
Boastingijof their sacrifices and te^niple service j
they- expected - a strange kind M pest>pjeasirig
heayenfisometliihg' distinct froin ;theta,, f and r^*-
served for I them, to.;be giventiiem ; by rway; of TC-
WartL J& the ^righteousness which they iheiair
sj^lvdsihad -wrroughtfby the po we irof their 0wn
free will v (which fee will, :they say is an effect of
Baan's>Mli but theyjaaake it a Jcause of^mau'sriser

-.""-; 33*--- " ' "' "" ' ' >

438 Cotiwtiimon ^with ' the Deity*

for now he cart pureha'se and merit a happiness,
which happiness is also more" ill us trious^han4hit
given of mere grace ;) which Tighteousnessj if = we
look either into their own writings^ or God's writ-
ings concerning them, we shall find was^faothing
else but ?t strict obser vance of the precepts of the
law, according to the letter and external dispett-
sation of it Such a low ; and legal spirite was
generally found among the Jews; I wish the
greatest part of us, Who are in profession: and
name evangelical* may not be found as truly legal
in spirit and temper as they were; If we^cry^
the /Gospel of Christ j the Gospel of ?Ohrisi, with
the same spirit as they criedi the t emple oftf he
Jjord+ike temple of the Lord ; our confidence \vill-
^its surely betray us into final misery as their's did;
True, indeed, prayers, sacFaments, sermons, are
finer bounding words than the- old obsolete ; ones^
the; law^ sacrifices, Ceremonies ; but, atlas ! they
are but words; at least they are not gods jiijf
"bourse, no more fit to terminate oiir devotiofiffarid
affections than these. I beseech you, therefore,
Chr istians, be not mistaken in this matter. T|rue
Ohristiahity is not a notion but a nature ; that is
iiot Teligiori which Is ireasured up in *Books, ? GT
laid Up in inferi's understandings | but ifi is;iaid in
the verjr constitution of the soul $ it is a newipriph
ciiple iimplanted ^ God in the highest "powers of
^sbul, Defining and spiritualizing all; theiaculi
thereof and : rendering them as like- to^God
el^ s*s 5 a ci^eature oan resenible^lts Creatorlr
It is a feuth as clear as the^sun^ that> nothing
can make a soul truly happy but what is wrought
into the nature of it; which must be^ something

Gwnmunion with the Deity. 43$

more excellent than itself; and can be nothing less
"tkari >divinei even the image of the blessed Gods
If Joa tie Christians in ?deed and in truth, value
Ml the; otfdiriances of God* and the duties of; the
Christian vreligion, but value not yourselves or

~" r.'r ' ' , " " ^J * - . ' ' ' V. ' ' -*_--"

your happiness by these ; attend upon them. ...all
for? maintaining and : * increasing real: fellowship
with -God; -for though -these are 'not it, yet they
are the way wherein it pleases Crod to give it?
drink the i since re milk of the word, but let it be
oijly with a holy d^sigrtrof ;growmg (thereby^ of
growing tip into God* andJ a divine Jile, Away
with 'those' low and basev tiiougfits of; happiness ;
tlie happiness of a soul is a; high aiid :

inon^to God r ahdj the^soul^i]God is

self Mtine, ^rid the soul ca!n be hapjpy only in

-^hat ; icontent inent, what -real happiness,

^tian, can the rising of thy party in the worJd, OE

I * . : ., , o - J t * ' i "'" i

the rising 01 thy name in the country, bring thee,,
a^jn^the mean time,, thou thyself harbourest any
carnal will or self-interest that doth rise up im
opposition to the pure and perfect, will and na-
ture of God?- How art thou happy in thy pray-

- '--.- ' r . ' I I V '- * : - . :'" JC-' -' ' J f *-'/'

ers, if thou cast sin.put with thy mouth, and also m,
ithe meanitime a fountain of iniquity be springing
up in thy heart ? What avails it towards a state
'of perfection to be of the most orthodox opinions,
the most honorable society , the fairest profession,,
sthe> most popular and sanctimonious form r or the-
most plausible performances, if the soul is in the-
mean time alienated from , the life of God,, and
feeds upon some earthly trash or other, which
destroys the native powers and vigour of it, and

44O Commmiotjt with the Deity*

keeps it under a perpetual-Jangour .-? .As much as
a silken stocking on a\ broken leg,' or a princely
diadem on an aching head* avails towards a states
of ease and soundness of; body. Let nothing;
limit your ambition but a state or god-like perfec--
tion; let nothing set bounds to your^lov ing and
longing souls, but a real fruition of God himself }
nay, let not that bound; them neither ^ but the*
more you enjoy, see, and iastey the more let your
love be strengthened ; after the manner of fire,
which, the more it is .fed, the more hungry and
devouring it gro)p. In a word, let hothingj satis-
fy you but the nighest character that can.be givr
en of mortal ; man, to ; be. men after Go$A: <>">
heart, to have God dwelling in you, to be filled
with liis fulness, to have this; real and excellent
communion with the Father, and ; with his Son ^Je-
sus Christ. To whom ;be all honour, praise,
glory, for ever and ever! jlmen. -^

END OP THE FIRST VOLU1WE,

BECOMMENDAXIONS^

THE Rt. Rev. THOMAS BARIJOW,. bishop of Lincoln, who ish
said to have been a great reader^ and very good judge of
books, as well as considerble casuist, having perused the
True Christian's Test, wrote to Sir. SHAW a very respect-
ful letter, in which he stated that he had read all his book,
and softie parts of it more than once, with great satisfaction
and benefit ; for, he adds, in your meditations of your love
of God arid the world, r ana neither afraid nor unwilling to
confess it^ afrd make you my confessor, you have instructed
me in Several things which *! knew not before, or consid-
ered not so seriously and so often as I might and ought.

The Rev. JOB ORTON. I wish this book was re-printed.
It is a most serious, useful and entertaining book, short
chapters, and many excellent stories, and references to
the Classics.

Mr. SHAW'S Welcome to the Plague, and his Immanuel,
saith Dr. WiLLiAMsy of London, in his Appendix to his
Preacher, have been often re-printed, and are deservedly
ill high estimation. The latter treats with much depth
and unction of the divine life in the soul.

Being requested to give our opinion respecting the re-,
ligious discourses of the- Rev. SAMUEL SHAW, we would-
stale, that we have for several years possessed the princi^
pal volume of his works, an* have often perused particular
parts of them, and that, in our opinion, his writings contain
more than an ordinary spirit of practical and experimental
piety, aad cannot be attentively read without profit to

RecomjnendationS'

jry serious mind. We rejoice sincerely in .the .prospect of
their re-publication in this country, and, believe,, the pubV
lisher will do a real service to,, the cause of reJigioa,b s y
printing and circulating a large edition. T.he, price at
which the volumes are proposed is reasonable, and .pj.acgs
them within the reach of the great body of dhristiaris-
among us. We wish the undertaking entire success.
Theol. Seminary.

MOSES STUART, D. D.
*;* dssocsProf. Sdcred Literature:
JAMES MUKDOCK, D. D.

Brown Frof. Sac. Rhetoric.;.

With the above recommendations I cheerfully concurs
c Rev, JOHN CODMAN.V

f -fofar:as our knowledge of SBAW ? S writings extends^ we
perfectly ^coincide. with the opinion above ; expressed, and
most heartily wish success to the publisher. .

LEONARD WOOtoS, Di j>i, ,
.'- " Abbot Prof. Christian Theology.

.EBENEZER PORTER, P. D,
. -,. ,; : ,-BartletProf. Sac. Rhetoric.

THOMAS BALDWIN, D. D.,

EDWARD. D. GRIFFIN, D. D.

Rev. SERENO E, DWIGHT.
WILSON, D. D.

We have read the Rev. SAMUEL SHAW'S Welcome to the
PJagne ; his Angelical Life ; :his Communion with the Dei-
ty; his Farew.ell to Life, and his .Immanuel. With respect
to experimental religion, we know ojT no writings ; w|iicb
are more edifying and animating.; W.e pan recommend
them as writings worthy the attention of all real Christians,
and in many respects instructive and useful.

ASA i BURTON, D. D. i 7

^ SETH PAYSON, D. D. ;

; - - -' ' '.-,-; j-^v -. . ':'..'!-:;

In the above recommendations I cordially concur.

Rev, DANIEL SHARP,

several discourses last mentioned of
SAMUEL SHAVI^ -and judging by What they so
state 5 arid exhibit of;genuine religion^ have no
JiesrtatJoJn in expressing our ^arriestwishy4ha"t : theivh6le of
ks above prdpdSed Bia^b
: '"' JOSEPH BANA,

'

SAMUEL WO^CES^TER, B. D.

JVei!-For#, Mardk 1 C^li We entertain a high opinion
of the writings of the Key. SAMUEL SHAW, and most cheer-
fully recommend them to the Christian community.
- ' JOHN B. ROMEYN, D. D.
GARDINER SPRING, D. D.
Rev; R. B. E. M'LEOD.

We have read portions of the Immanuel, and other
pieces of the Rev. SAMVEL SHAW. They contain intimate
views of expeririaental and practical religion; arid are
adapted by their serious and affectionate strain, and
warmth, and. pow.er of expression, to edify and quicken
devout Teaders, and make an impression on the careless.

JOHN T. K1RKLAND,D D. LL. IX

NATHANAEL EMMONS, D. D.

THADDEUS MASON HARRIS, B.D.

DANIEL CHAPLIN, D. D.

JOSEPH SUMNER, D. D.

ELIJAH PARISH, D. D.

' Our 1 acquaintance with the writings of the Rev. SAMDEL
SHAW, that eminently pious and devoted minister of CHRIST,
is chiefly confined to his Welcome to the Plague} and his
Immanuel. These, however, we esteem so highly that we
*can have no doubt of the useful tendency of all his works,
and rejoice that an American edition of the whole is in-

tended.

SAMUEL MILLER. D. D.
JED1D1AH MORSE, D. D.
Rev. BROWN EMERSON.

With the writiftgs of the Rev. Mr. SHAW, genarally, I am
ot acquainted. His Immannel I have read with much
satisfaction ; and judging, of the tenour of his whole
works from this interesting- specimen, I rejoice in the pros-
pect of their re-publication, and recommend them to the
patronage of all my friends.

WILLIAM STOUGHTON, D. D.

Philadelphia, Aug. 30, 1820.

We can with much pleasure recommend to the Christian
public the -works of the Rev, SAMUP.L SHAW $ and are well
persuaded that you will do an interesting service to the
Church of our Lord JESUS, by publishing an edition which
shall contain the whole which he has written. His pro-
ductions are greatly esteemed in Great Britain, and must
be so wherever they are known. They present us with
principles which afford support under the severest trials,
and which supported the author amidst the desolations of
the church in the period in which he lived.

SAMUEL BLATCHFORD, D. IX
Lansingburgh. Feb. 1, 1821.

Rev. JONATHAN BURR,
* . . Rev. WILLIAM JENKS, Boston.

o*

* "

./ -1

, /-j^sarc % '

v , _ V _

UNIVE

RSITY OF CHICAGO

r

45 254 877

I '

l-

ume 2

LIBRARY.

v^

'as

itMf-

->*

THE

WORKS

OF

MINISTER OF THE GOSPEL IN LONDON.

IN TWO VOLUMES.

FIRST AMERICAN FROM THE ENGLISH EDITIONS,
CORRECTED AND IMPROVED.

YOL II.

BOSTON:

AT THE OFFICE OF GEORGfi CLARK,
FOR REV. DANIEL OLIVER.

1821.

TBlSTlilCt OF 'MASSACHUSETTS, ^t

x. .' District Clerk's Office.

'BE IT REMEMBERED, jthat on ifee twenty-sixth day of July,
,-A. D. 1820, in the forty-fifth of 'the independence of the United
States of America, DANIEL OLIVER, of the said District, has de-
posited in this office the title of a book, the right whereof he claims
as proprietor, in the -words fpllpwing, to wit : " The Works of
Rev. Samuel Shaw, M. -A* '-Minister of 'the Gospel in London. In
two volumes. First, American, from the English editions, corrected
and improved. -Vol. li 1 " . ,

' In conformity to the act' of the Congress 6f the United "States, en-
titled, " An Act for the encouragement of Learning, by securing the
Copies of Maps, Charts and Books^ to the authors and proprietors of
such Copies, ; during the times therein mentioned :" and also to an
act entitlea; * ui An Act supplemenfaryto an-abt-eirtitlecl^An Act for
the encouragement of Learning, by securing the Copies of Maps,
Charts -and- Books, qtovthe ^authors and;proprietors of such Copies,
during the times therein mentioned:; and extending the benefits
'thereof to the Arts of Designing, Engraving and Etching Historical
.and other Prints " , - ^

JNO. W. DAVIS, Clerk of the District of Massaehutettt.

THE

TRUE CHRISTiAN's TEST;

i . ' > .

OR,

*f. " '" , '' OF. THE. ' .;.''..;

'' -> " '_'-' ^

tOVE AND LEVERS OF THE WORLD.

; ./''"'"

IN TWO PARTS.

' , *

I, Of Man considered in his Moral Capacity, in one hun-
dred Meditations, derived from 1 JOHN ii. 15.

H. Of Man considered in his Political Capacity, in forty-
nine Meditations, derived from 1 JOHN ii. 15.

Won dubium ett quam illud rnagis amemut quod antepofiimus.

1 SALV.

In so saying thou reprovest us also.

To the Right HonouraWe THEOPHILUS, Earl of
Kfiiritingdori, tprct HastingSj^Hiin^rford,
'tftolyiis* and Moyls. '

BIGHT

WHEN men are once firmly persuaded of the certainty of
another world, and do" verily believe the doctrine of eter-
nal life revealed in the; holy Scriptures of God ; there is
al| reason in the world, methinks, to conclude, that the
first inquiry should be, How they themselves shall become
partakers of it ? For who can be imagined to be sincere in
this belief of so glorious and blissful a state, who takes no
thoughts how he shall obtain it, or not so many thoughts as
what he shall eat and drink, and put onjnwho sits down "
contented, having given himself that; cold answer which
was given to the mother of Zebedee's children. It ahull be
given to them for whom it is prepared ? Therefore to justify
the sincerity of their belief, most men do fancy to them-
selves something or other that will entitle them to this hap-
piness ; though not so much perhaps because they account.
it so blessed a thing to obtain, as dangerous and shameful-
to miss it.

Among the many particulars that they do imagine will?
give them a claim to everlasting life, the love of God is one
of the greatest, and as much pretended to as any. It is so.
^universal a plea, that I scarce think there is any man who*
calls himself a Christian, but he will make it. Not to love
God sounds so ill, that it uJakes the ears of the ^most ^profli-
gate Christian to tingle, when it is charged upon him. But
notwithstanding all these pretences to the love of God, ifr
is most evident that a great part of the pretenders are in-
deed strangers to it ; inasmuch as they may be <Jonvicted
of the love of the world r which is inconsistent with it. TV
find out and cast out therefore the love of the world must

needs:be the most important inquiry and endeavour of man,
of every man ia the world.

Your Lordship will easily believe me v if I tell you, that
although men be ever so great and high in the world, if
the world -be -great and high in their hearts, the love of
bod 18 not in them. Although men have ever so much of
this world's good, if at the same time they be unmerciful
and uncharitable, the love of God dwells not in them.- This;
is expressly the doctrine of the apostle James.

VOL.- 2. 1*~ *'

vi. Epistle Dedicatory.

But to speak a little closer, though a; man be instructed
in all wisdom, and furnished with all variety of arts and sci-
ences, that he can name all things as properly as Adam, or.
discourse of their natures as learnedly as Solomon ; if yet
the love of the world be predominant in him, he is but a
vain pretender to the kingdom of heaven, a great stranger
t the life of angels. Though a man know and believe all
the wonderful docjtrines delivered in the Holy Book, if this
faith do not operate : to ithie purifying of the heart from the"
love of the world, he is at present as far from laying a true
title to the kingdom of heaven, as they of whom the apos-
tle gives this character, That they believe and tremble. In.
a word, although a man be a member of the purest and most
'reformed church, be ever so orthodox in his judgriientj
ever so constant and specious in external acts of worship,
ever so even and blameless in his conversation, ever so ex-
act in works of righteousness, and abundant in works of
eharity and mercy, if yet in his heart he prefer the world
before God, he will-- be interpreted a loveriof the world,
and consequently an enemy of the Father. '
: I do verily believe, my Lord, that I do here present you
3th a treatise written about the most important inquiry in
tlie' r world. They are Morning Meditations ; stolen from
the ordinary employment of my life ; which I do present
t6 the world, merely to advance the love and honour of
God among men, and do dedicate to your Lordship in a
grateful acknowledgment of your kind respects to me ; and
in testimony of -the honour that 5 bear to your Lordship's
good design of promoting piety, and establishing peace in
this nation. I beseech your Lordship favourably to accept
the oblation, and I heartily pray God, that as his provi-
dence'hath made you Kgafoerr^ (very illustrious among the
English 'families) so by his grace you may ever approve
yourself Tarn re quam nomine o$*A*, [A Theophilus, ja
" friend of God," as much in reality, as in, name.] Oh how
blessed and honourable a thing will it be found, sooner or
la'ter, to be a sincerej'and ardent lover of God! To his
grace and guidance I heartily recommend your Lordship,
-and rest, .

My Lord,

Your Honour's most humble servant,

SAMUEL SHAW. ''

To the Right Honourable THOMAS, Earl of Stam-
ford, Lord Gray, of Grooby.

MY tORD,

1 HAVE little more to recommend me to your Lordship,
than that I am your countryman and neighbour ; which yet
is a relation that your singular humility and affability is not
wont to despise, though in a person otherwise despicable
enough. But your Lordship's love of, and great desire to
serve the interest of your country, does recommend you
abundantly to the world, and does tempt me to speak of it
in this dedication. |t

My Lord, I intend not a panagyric of your Lordship,
which they who are actuated by a worldly spirit, and de-
sign worldly advantages, may think worth their while to
cpntrive. May your praise be of God, and not of men !
And of God I am sure your praise will be, if you be a pre-
dominant lover of him. I beseech your Lordship to strip
yourself of all your- worldly quality but an hour or two,
whilst you peruse the. black characters of a lover of the
world, and the just motives to the love of God; and then,
(whatever exceptions learned, or witty, or worldly men
may make against these Meditations, which I believe will
be many,) if you do not judiciously account the love of
God to be the highest honour and purest happiness of man,
I will be content (how loth soever) to be accounted not to
be, what really I am,

Your Honour's most humble servant,

SAMUEL SHAW. '

i " CONTENTS. '

PART I.

MEDITATION.

I. Introductory, - - - - - - 13

II. The method of the ensuing Meditations, - - 15
HI. Of the world, - - - - - . .- ' 18

IV. Of the world taken in a theological sense, - 20

V. Of the affection of love, ~ V -- '/ j- - 22

VI. Of the love of the world, - - - - 24

VII. Men are to try themselves by their loves, - , 25

VIII. Of the extent of worldly love, -'... -r, - 28

IX. Of the evil of worldly love, - - - 29

X. Of the inconsistency of the love of the world -

with the love of God, - - - - - 31

XI. Of the evil of not loving Gbdj ~ - - 33

XII. The love of God most natural, - - 34

XIII. Of the easiness and pleasantness of loving, - 36

XIV. Of the excellency and necessity of the love

of God, - - -- - <- - 38

XV. Why called the love of the Father, , . - - 39

XVI. Of men's apprehensions concerning the love

of God, - - - .,- . _, 41

XVII. What it is to lave God, - . . -42

XVIII. Of the false love of God r - - - . - 43

XIX. Of predominant love, - - - - 46

XX. Of habitual love, ... . . 45

XXI. Lovers of the world willing to be deceived, j- 48

XXII. The lovers of God most sensible of their
worldliness, ~ - . . . .49

XXIII. Notwithstanding men's self-deceivings, there

are many lovers of the world, - - 50?

XXIV. Who are lovers of the world in general, - 53

XXV. Of the lovers of the world more particularly, - 55

XXVI. Of the inordinate -love of life, - - - 56

XXVII. Of unwillingness to die, - . . , - 80

vvS 11 ' f not lon & in S aft er a better life, - 62

AX1X. Of desiring to be dissolved, - - - 65

XXX. Of the profits of the world, - - - 66

x. ' Contents:

XXXI. Of stealing, - . ... - - . - . 68T

XXXII. Of defrauding, ... . - 70-

XXXIII. Of lying for worldly advantage, - - 73'

XXXIV. Of oppression^- - - - - - 74

XXXV. Of bribery, . . . . . 76J

XXXVI. Of those that offend in the undue degree of ,
seeking riches, ... _ - 7#

XXXVII. Of those that offend in the' undue season

of seeking the world,. - - - - 79

XXXVIII Of worldly confidence,- - - :- 8%

XXXIX. Of covetousness, - ... - 83-

XL. Of avarice, - - - - - 86 j

XLI. Of carefulness, - - - . .- - 89

XLHs Of discontentedness, - - - - 9.1

XLII 1. Of immoderate mourning-op impatience, - 94 i

XtilV. Of uncharita'bleness, - - -.' - 97"

XLV. Of pleasures in general, - - - - 99!

XLVfc Of worldly pleasure, - - - - 101J

XLVH. Of breaches of the seventh commandment, 103;

XLVIII-. Of gluttony and- drunkenness, ....>_ - - 1Q6

XLIX. Of pleasures unlawful in the manner,, - 109^

t. Of pleasures unlawful as to the season, - - 111

LI. Of fantastical pleasures, - - - - 113

LII. Of revenge, - ... - - 116

lilll. Of cursing, - - -- - - - 120

LIV. Of idleness, , - - - - - - 12$.

tV. Of the love of ease r - - - - 128

liVI. Of fear of sickness, . ~ . ., 120

LVII. Of fear >f the loss of friends, - '- 132;

tVIH. Of the fear of poverty and losft of goods,. - 1341

LIX. Of fear of persecution,. - . ' - 136

LX. Of honour in general, and of pride, - - 138

LXI. Of the honour of God, .and the way of seeking it, 140?

I*XII. Of self-honouring, - - - - 141

LXIII. Of seeking the approbation of men more than

of God, , - - - *. . . - 142

LXIV Of pridfritt births - - - - 144

liXV, Of pride in beauty, - - -, - - 147

H.XVI. Of pride in-apparel v , -' - - 1491

LXV1I. Of pride in children^ - - r 1^

LXVIII; Of pride itt wit and learning,, - - 154!

LXIX. Of pride in riches, - - - 155

tXX. Of pride in.strength,, - * ''* " *^[

Contents. xu

LXXI. Of pride in privileges, - - - - 158

liXXll. Of pride in porter and great place, ~ 159

LXXI1I. Of pride in virtuous actions, --" - '- 160
JLXXIV. Of pride in worldly interest, and a party, ; 162

LXXV. Of self love, .... . 167

LXXVI. Of the love of relations, - - - 170

tXXVII. Of the love of other men, ""- - - 173

JLXXVIH. Of flattery, - - - - - 176

LXXIX. Of worldly business, - - - - 179

3UXXX. Of the love of worldly business, - - 182

JLXXXI. Of the fashions of the world, - - 135

3LXXXII. Of swearing, - - - - - 189

LJXXXHI. Of worldly wisdom in general, i! - - 194

I/XXXiy. Of impure wisdom, '- - - ( 19$

XXXXV. Of envy and envious wisdom, - - 199

JLXXXVI. Of contentiousness and contentious wisdom, 203

JLXXXVH. Ofimplacableness, - - - 206

1. Of unmercifulness, - - . i. 209

Of unfruitful wisdom, - - " 213

Of partiality, "- -: - - - - 215

Of hypocrisy in general, - * - - ,1:8.

. Of Scripture hypocrisy, and hypocritical wisdom, 220

XCI1I. Of, the god of this world, - - -226

XC1V. Of idolatry, - - - -, - 2S0

XCV. Of fprmal witchcraft, - - - . 235

VXCVI. Of interpretative witchcraft, - - - 537
XCV1L Of the children of the devil, and particularly

of self-will, '-r - - - :_ . 242

:XCVI1I. Of ingratitude, '.'- - * - - 245

iXtJIX. Of the devil, considered as a nature, - - 249

>C, Cautionary, - - - - - _ 56

PART: H.

5, ; OF the false aespisers of riches, - - '- 262

$1. Of the false ; despisers 6f pleastire, - - 266

v .jll. Of the votaries of penance, - - * - ,270

jiy,. Of Quakers, or Friends, - - > - 275

^ Of the Quakers' arguments, - - . . 577
~Yt. The:strerigth-of the Quakers' arguments considered, 281

r$ll. The Quakers' arguments answered, - - 285

Will. Some suggestions to the Quakers, - - 290

|X. Of public benefactors, - - - S 293

X. Of the pretenders to righteousness^ - - 295

kii. Contents.

XI; Of non-conformists, - - - - . .298

XII. Of conformists, - - - - - 303

XIII. Of the educators of children, - - - 306

XIV. Of the disposers of children to callings, - 3019
XW Of persons that marry, and give in marriage, - 31
XVI. Of patrons, - - - - - - 318

XVM. Of chaplains, - - - - - - 321

XVIII. Of judges and magistrates, - - 324

XIX. Of arbitrators; electors, and jurors, -

XX. Of landlords and tenants, ; - - - - 332

XXI. JOf tradesmen, - - ' : * - - - 338
XXIK Of inn-keepers, - - - - - 340

iXXIIL Of beggars, - - - - - - 344

XXIV. Qfwagerers, - - - '-- . . 348

XXV.. Of gamesters, - - - - - * - 350

XXVI. Of debtors, -,. - - ... 356

XXVII. Of creditors, - - - - - - 359

XXVIII. Of usurers, .... - 363

XXIX. Of human authorities against usury, - - 378
XXX.; The arguments for usury considered, -. 384

XXXI. Other reasons for usury considered, - - 389

XXXII. Authorities for usury considered, - - 395
XXXlii. What usurers are lovers of the world, - 401

XXXIV. Dissuasives from jthe love of the world, from |
the consideration of our profession, - 407

XXXV. Further dissuasives. from the consideration of

the nature of pur souls, ,..--' - - 409

XXXVI. From the consideration of the nature of the
world, '_'-; - - - . _ 412

XXXVII. From the consideration of the nature of love, 413,

XXXVIII. From the consideration of the nature of the, !
... ., love of the world ; idolatrous and adulterous, 420

XXXIX. Of the blasphemy arid sacrilege of worldly love, 42$
XL. Of the ingratitude and perjury of worldly love > 427
XLI. General motives to the loye of God, : - - 43Q
XLII. A particular motive to the love of God, - 433
XLIH.-A further motive, - - - - -435
XLIV. A further .motive, - - - - - K
XLV. A /further motive, - - - - .' *
XLVI. A further ; motive,- - - - - , ; * ,,
XLVII. A further motive, r - * ._. - ; > .. 44J3
XLVI1I. A further motive, - ... 4^
XLIX. A concluding Meditation, - - - 454

MAN CONSIDERED IN HIS MORAL CAPACITY;

PARTI.
MEDITATION I.

INTRODUCTORY.

RETURN, Q my.mind, return. What dost thou
so early in the world ? Art thou not afraid, lest
this unseasonable excursion; should be, a symptom,
of a lover of the world ?,' /And think*-; Oh think,
what a dangerous, what a deadly thing it is* to
be a lover, of the world! Thou needest no more
to convince thee of this, than that one plain text
of the devout apostle St* John, If any man love
the world, the love of the Father is not in, him.,

Are not these words easily understood? Ar^,
they not alarming to every one who understands
them ? But if thou wilt reflect a little, thou wil
find that the whole Gospel runs in this strain.,
There is no doctrine delivered either more plainly
or more frequently than this. The apostle James
does as fully agree with John in this doctrine, as
if they spake with the same mouth, James iv. 4*
The friendship of the world is enmity with God.
Whosoever, therefore, will be a friend of the world

VOL. 2. 2

14 Meditations.

is the enemy of God. And this he speaks, elflier
as a truth generally known, or very important^
as appears by the interrogatory form of speech^
with which ie introduces it, Know ye notf Asjf
he should either say, It is a thing well known, or,
^well worthy lo be known. i

The apostle Paul, though junior to both
these, knew this great doctrine as well as they,
and delivers it almost in the same words with
them, Rom. viii. 7^ The carnal mind is enmity \
against God. He makes the spirit of the world
and the Spirit of God directly contrary the one
to the other, 1 Cor. ii. 12. Writing to the Gala-
tians, he makes the plain end of Christ's giving
himself for us to be, that he might deliver us
from this present evil world j Gal. i 4. and vi. 14.

He makes this to be the great privilege that
he had by Christ Jesus, that by him he was-cru-
cified to the world. Writing to the Philippians,
he makes it the short, but sure character of the
enemies of Christ, that they mind earthly things^
Phil. jii. 18, 19. And writing to his son-Timo-
thy, he gives him the reason why Demas had
forsaken him, and the work and profession of the
Gospel, viz. Because he loved this world; plain-
ly intimating, that the <jospel and the world; are
inconsistent ; one heart cannot hold them bothj
And all these do^ though in. different -words, utter
that which they had heard, or had been taught
l?y their Lord and Master , who, in the days of his
minstry, openly declared, 'That no man could, ser/ve
God and Mammon, Mat. vi. 24. And at another
time (as I suppose) .in the same words, Luke xvJ.
13, Ye cannot serve God and. Mammon. . : ,

Meditations. Is5

r* rfif this doctrine, delivered by so many and * so
worthy hands, be true, and cannot be spoken
against vReturn^ O my soul, return,

^a-e^naid Deo^ tequeimmundo eripe mundo.

Fly, offspring of the Deity, and snatch thyself
from a polluted world.]

Strengthen me, O my God, unto the lie arty
and effectual belief of this proposition, that I may
be as afraid- of the prevalent love of the world,
as I would dread to. he accounted (what is not to
be named without horror,), a hater of God !

MEDITATION II.

The MetKod'of tKe ensuing Meditations.

MY great design shall be, to determine who
are lovers of the world, and distinguish them from
the lovers of the^Fctther. Since the love of God is
the great commandment, and the great test of
Christians; and the love of the world is so con-
trary to it; and- so excludes it, it must needs bo
worthy of the most serious consideration of the
most serious Christians, rightly to state and know
the condition of their own souls in this matter.

But it will not be amiss first to take a general
survey of the words of the apostle, 1 Jo/m ii. 15.
and in a primary manner to glance at the several
terms in the text. After that, I will consider
the World in a physical and theological sense ;
and man in a moral and civil capacity. The
world, considered in a physical sense, will afford

16 Meditations.

but little matter pertinent to my design ; but. the

/world^ considered in a theological sense^will com-
prehend the things of the j world^ the "persons of
the world, the business of the world, the fashions
of 'th^^ World, the wisdom of the wbrld, and the

god of the World.

Under the things of the World, I shall Com-
prehend the profits of the world, the pleasures

"of the world, and the honours of the world.

V, ..-.-. i - - . .- . ^ ;

v Whilst; J consider such as love- the profits of
the world, I must meditate on injustice^ worldly
-confidence, cove tousness, carefulness, discontent-
edhessj impatience, and uncharitableness.

When I consider injustice, I must treat of

those that use undue means for worldly advan-

t^e ? and those that use dae-mieans in an undue

m^njieK Under the first of these will come to

fe taxed, stealing, defrauding, lying, oppression,

^bribery. Under the : second -will be taxedr all

*thosfe that ibffend: in the -, degree, and in the sea-

sdh ? bf seeking the -world. _

When I come to meditate on the lovers of
tlie pileasures of the world, I must consider flesh-
-ly pleasures as unlawful in their matter, meas-
-^ure, manner, and season ; and fantastical pleas-
ures, under which T must meditate on revenge,
idleries's, and the desire of ease. And under this
last^ shall be considered worldly fear, viz. fear of
sickliest, iear of the death of friends, fear of pov-
er<y r arid of piersecution.

When Ivied such as love ^the

4iphours of the world, it will be proper to- miedi'
tate on seeking the approbation of men, of pride
in births pride in beauty, iq apparel, in children,

Meditations. 17

in wit and learning, in riches, in strength, in
privileges, in power and distinction, in virtuous
actions, and in a party. ;

After the things of the world, shall be consid-
ered the persons of the world. And these aje
either one's self,- one's relations,, or other men.
Under the first will be considered selfJove, and
the several kinds of it To the last, will be re-
duced the base sin of flattery. When! come to
Consider worldly business, it will be proper to
distinguish between a holy activity, an$ a sensual
curiosity.

When I: come to meditate on the fashions of
the world, I shall have a fit opportunity to ^men-
tion the sin of swearing. _ T ,

, When I come to consider^ worldly wisdom, the
apostle St. James will direct me to meditate? on
it in this order j viz; on impure wisdom, on envi-
ous wisdom,, on contentious wisdom, on implaca-
ble wisdom, pn merciiess wisdom^* on unfruitful
wisdom^ on partial wisdom, and on hypocritical-
wisdom; .."-.:'

When I come to consider the god of this
world, I must consider his servants, his allies, and-
his Children. Under- the first, 1 * must treat rf
idolatry. Under the second, >of witchcraft. Anil
under^he third,, more partieidarly bf self-will and
ingratitude, ,an4 -in general ofcthe devilish nature.

Apd ; SQ I-will conclude this firstspart, which
concerns man, -considered in his moral capacity,
with.a cautionary n>editation, lest any one should
falsely judge another man to l?e a lover of the
world, who is not so ; and will tius endeavour
prevent misjudging.

VOL. 2.. ' 2* ' ' ' ''

.18 Meditations*

In the second part I will -first endeavour 4o un-
Seceive felse pretenders to the love of Grod* and
here treat of monastic persons* of the votaries of
virginityybf the votaries of penanee, of the Friends,
and 6f pretenders to charity and righteousriesiSi

; And having discharged mat examination, I will
proceed to consider men in their civil capacity,
and treat of conformists and 'non-conformists $ of
parents, guardians, tutors ; of persons marrying,
and giving in marriage ; of patrons ; of chaplains ;
of judges and magistrates, arbitrators, electors,
jurors ; of landlords and tenants ; of tradesmen ;
of inn-keepers ; of ' beggars ; of ^viragerers ; of
ganiesters ; -of ^debtbrs ;- of ^reditors^ particularly
of Insurers. And so conclude with some dissua-
sives j froBF the love 6f the wbrld^ and motives
t<> the love o God.

MEIHTATION III.

Of the World.

TJHJ world *is taken either in a^ physical sense,
or in a theolbgicall In a- physical sense^ : it$igni-
fiea that vast globe that makes up heavens-sand
ar$h^an<J sea ^ and 4 all things ^ contained ^in them;
But--in ; a i theological -sensey - s it is - put in opposition
to; God ; ' as here in this te*t ; of the apostle- John,
an^ often elsewhere, ^he world^ taken 'in a
physibal sense, is lovely f , and its. *trengthy^ ^beau--
ty^ 1 order, ^and -Variety, ate to be i^ev^reritl^ire-
gardedand admired, as the workmanship ofc inr

ite power, wisdom, and goodness. It is very

Meditations. 19

world in this sense, and totdisregard the opera-
tion of iG.od& hands. To despise^*he Gworkman-
shipf reflects a dishonour upon^ the ^workinan;
and those .that see nothing excellent, in the world,
may be* justly ^suspected to; see nothing iabove at.
The Psalmist says, Ps. exi. &, Tk&w&tks vftfhe
-Lord am sought- out of alljhat shave -pkasme .in
themt-antkl think, if we .translate Jt, havejxlea&-
ttre in him, the divinity will be ^asx good, if '& the
gpammar should not.

^The best men ^are the best ;philosopers;c for
they make the ^ best observations, uponu the ad-
: mirable- structure-' and^ furniture ofv the .world ;
they see- most -beauty ia it, who; be hold- and ad-
mire- the Divine Wisdom, Power iand^Goodness
shining forth in it.

He- that converses in the iworld > and beholds
the :many demonstrations^ there; given, and^the
lectures there read, and does not fron* thence
learn the Eternal Power and Godhead, is blindly
stupid. He that does understand and know them,
and does not love and admire them, is profane
and proud ; and so notwithstanding all his knowl-
edge, ^ ^may be truly said to know nothing.
;' Ofe these ; profane iphUosopherstL shall <have oc-
casion -..'ta-tceat ihereai'ter^ among the;loyers of the
.world. :At ^^ present ilnonly conclude,'; Thatiphflos-
uophy^ especially nthe ^philosophy Bthat^ discovers
and comnientSi upon -the stately, fabric^ the har-
monious 'Order r vthe magnificent f\^
admirable ;: variety of thejjworld^ : the proper
causes <anduendsj of tilings ^ is ; a very laudable

and *may be a singular

20

means for the advancement of the name and hpnr
ojur of the i blessed; Creator.,

If was an extraordinary expression of a persons
of. great .quality amongst us r when he ; /wras but
about two fand twenty years old, " That he. couljd
be content (eyen then) to-quit this world, and all
the pomps and. hopes thereof^, though it were jlbr
no higher felicity, than to be perfected in the knpwlr
edge of natural things." IE cannot tell precisely
what degree of value .we ought to set upon phjh -
losophical learning ; but this ;we know, that ? na ,
man in ; the world, ., in any age, was more famous
and admirable, that were- those two princes of,
the Jews, Moses^ and Solomon, who excelled in
this kind of learning.. And the .great God himt

- : - fj '; fj - . ~ _i '-.',.

self, has ; given much, encouragement to study it, ,
by those lessons pf ; philosophy which he gave
from ;th. whirlwind tP the eastern prince, , and ^
which are contained in the book of- JTo6, chapters

' ' ' '

MEDITATION IV.

Of -the world) taken in a theological sense. , ... v

, /IvHE;woiid, .taken m a theological sense, is^piit?
in pppositioa, to Gpd ; and so i it-signifies -.all tnat
which is cpntrary.to the spiritual kingdom, of Christ,
and warretlivagainst it, and against true religion^:
all that which, doth, not comply .with the ,wiUi,of
God, -ipi 1 which withdraws ^ the hearts pf^ men fepna;
him; and consequently all thatf which, besicies
the knowledge and love pf God, men covet, 4 e ?
light in, or lament. In this sense it is said, 1 John

21

v. 4. Whatsoever is born of God, overeometh the
world. And, Ga/.vi. 14. that the true believer is
crucified to the world, and the world to him. In
this sense^ the friendship of the world is said, by
the apostle James, to be enmity against God ;
and by the apostle John, to fbe hatred of him.
This w sometimes called Mainmonf and is put in
^opposition to God : sometimes it is called diir/pwn
things; in opposition to the things ( of JesusChrist.
Arid this appears to bie the meaning^ of it ^imthis
text, upon which I am meditating, bji the follow-
ing verse ; Which explains the world, by the4nst
of the eye, the lust: of the flesh* and thefpride of
life ; which, certainly, if they be^put . ; together^,
ai^e of a large extent. Inrthi^sense woiread^-of
worldly lusts,^3^ ii; 12: of * the ,.**#? &?% } or,
&cV or, the things of the^ worlds li Johrt ivi 5. ;
-of the fiftiicdtors of the World f
the* toilers of 'the darkness of
il2.| of the spirit of th&mirld
World, the nations oftheworld, Luke xii. 30. ^t
men of the world, which have -then? portions in
this life. Ps. xvii. 14. j the sorrow of the world ;
-2 Cor^ vifc 10. TheiWorld in a theological fsense
is in general, whatever is not God ; and so even
life itself may be called the world; Th^apos-
tle James puts; the theological notion 4 of the world
-out of dispute, in -that famous text, wherein he
describes pure religion to be a keeping of one's
'self unspotted from the world, James ^i. 27. So
theri the apostle^ Stv John means, if any man lovfe
any eteated f basing, he is a lover of the world, and
Consequently no lover of the Father^ and there^
has not any true religion.

22 Meditations:

MEDITATION V,

Of the noble affection of Love, .,

'.'.':, ; ' / ; wv- "" */.*;;

If any man love, &c. T.h6 noblest
with which God hath endued the sonspf men, or
even the angels v pf heaven,, is love. For when
that blessed Being determined to enstamp his
own image upon the rational ere ature^He made
it apt to love,, as He Himself is love. Xrpci is
love ; and the power of loving,- is his; image..
However liking, and lusting,-and appetite, belong
to vbeasts, love prpperlv belongs : to thf? rational
preature; neither can- there be any proper love,
without understanding and choice. And those
species^ of the. rational creation ''.-.that are most
able tb love^o|||abie to love most, are the most
noble and divine. . ILove is the union of the saul
with the objeetc belpvedj and makes it as muclx,
one with, it,, as-it is possible: tp be with a, thing
that is not itself.

Now how shameful a thing is it, ; that auch nor
ble Affections should match themselves? so? base-
ly : especially when, such; an. excellent object is

v ) ' m.- .- ___ _- t/ ''' ' ' ' . ' ' ' ' - tJ '.. ~ ':'' "''

in viewi! The daughter of, a mighty prinoechpps-
iiig a scullion-, boy for her husband,., is not so in-
congruous, as the.spul of .man enamoured of the
world ; neither is the. eagle catching flies, or %e
king of Israel hunting' a flea,, so ridiculous., The
prodigal gentleman- grovelling with the, swine-;
or great Nebuchadnezzar herding with oxen,, is
not so, absurd., The : beautiful, sun indeed, in its
kind condescension,, doth visit the very dunghills,

Meditations. 23

(as the glorious God is said to be jeven in hell it-
self) but will not lodge its beams there. But
alas! this noble offspring of heavenj, the rational
soul ; how familiarly doth it lodge and lie down
with the world, and rest in the embraces of that
vwhlch is not God;! A debauchery of the most
^abominable kind.

'Our bodies indeed are a part of the machine
of the world ; and it is no great Wonder if they
be delighted in it, as the beasts are. But lor
souls and spirits to immerse themselves in, to
unite themsjelves to material objects, arid trarisi-"
tory things, is as odious and as monstrous to be-
hold, as the coupling of living men to dead bodies,
which the poet describes as a great piece of
cruelty in the tyrant MezeHtius.

The style of the prophets makes it an argu-
Jtnent of extreme desolation, when filthy birds
and beasts do rest in a land, when wild beasts of
the ^desert lie there, when their houses are full
of doleful creatures, arid owls dwell there, and
satyrs dance there, and wild beasts of the wood
cry in their houses, and dragons in their palaces,
lasrthe prophet Isaiah elegantly expresseth it, -'ha.
xiii. 21, 22. when the wild beasts of the desert
meet with the wild beasts of the islands, arid the
satyr cries to his fellow, the owl rests there, the
gr9at owl makes her nest, and lays, and hatches,
arid the vultures -be gathered ever^ one with his
mate, as the same prophet expresseth it, Isq.
xxxiv. 14, 15. Filthy affections (d6 certainly
arguie a desolate soul, forsaken of G'o3, and for-
lorn; and they do extreriiely defile that which
once was, and which ought to be the temple of

God. ^ And > w>hat shall be the, portion of these
rofaners, the apostle Paul tells .us, 1 Cor, iii/47.
r ':any<man defile ;the temple ofGod r him shall $001
stray. > ,,,,,.

MEDITATION VI. , f , **

; i

Of the Love of the., World. L , lr ,

IET we must consider 5 , what this, love of * the
world is, that is, so dangerous. And surely,^
must be granted, even by-the devoutest lovers of
the Father, negatively,

1st, 'That at is not every kind glance .toward
the world that constitutes this love. If so, w
may well stand and * .wonder, and ask with the
disciples of old, Who then can be saved*? Although
we may apply our Saviour's words to this, and
say,/If any -man look v upon the world, to lust after
it in his heart, he hath committed adultery with
it. Although discontent, nay, even the very de-
sire of things is to be suspected; yet certainly it
it too severe to determine that every single fond
glance toward the world is this damnable,love ,oi[
it i ' There was a certain time, wherein the sons
of- God beheld the daughters of men ; an^ I think
there will be no time, in ^which^hey will be per-
fectly blind to them; whilst we carry about with
iis these bodie^ k is to be fparedJ]iat the beau*
ties and gaieties of this 5 world will be creeping in
at ourcsej&ses; or fancies, and more, or Jessj infest-
ing and infecting our hearts.

2^w, That a moderate seeking of the wr!eL so

I/ - , ' CJ All " " _jf.

as to provide things honest,; in^ the sight ;qaf

Meditations. 25

ami man, d^&^t/6ipi^titA.:t1ife;lwfe. KTit
as ^the specie speaks in another 'case, we inust
go ^nit of the wprltt : 4 For-;we isee ^theire is no li?n
mg in it, without some degree of caring for it

No, it inust needs be an immoderate, an exces-
sive love that:is sb darig^rous^ahd: fataU if -it
be asked, What that is? I answer, Whenever
it prefers the world,'br any thing therein, to-God,
and to that which Prodis.
i/ilas, then, every single act of cdve^usness/in
which the world is preferred to God, is vicious !
yesj, so it is, and pernicious, -and necessarily to 'be
repented of. And if it be ^a temper, it 'is that
damnable love of the world here spoken of. This
love must be predominant, and it must be a tem-
per, or else it cannot denominate the man a dam-
nable lover of the world. Lot committed in-
cest., and I doubt not was drunken too; but I do
not think the love of wine or women was pre-
dominant in him. David committed adultery, but
I do not think that he was of an adulterous tem-
per. But they that are influenced by a predom-
inant and habitual love of the world, are the lov-
ers of the world here spoken of; whether they
be the covetous whom God abhorreth ; or the
proud, whom he resisteth; or the voluptuous,
who are dead to the living Lord.
^

MEDITATION Vlf.

JWen are to try themselves by Ihcir Love.

** i

If<*n$ man <love, &c. It seems that God dotli
estimate men by their love, not by their impul-
voi, 2. 3

nor: their prol^Qns^ apt; by thei*

B0r br thfcip actioBS; ^ Fatf aithougbr it is
that puce affections ^iljr ordinar
actions ; and

and^ pure, feuj $ariaal ! and corrupt.

^ j. ".,"'-."' ' ' " ' *

lore, "tract greaft K^lflyW*^ k^&rehei; o

trier of the reins, visitssafldyiewrS-'ther^ea^ts qf

am thence he valwes thengu;
only appear fooni: this text, but i
whjol< etofeft^ o Scripture, that the

God, makes; f mej i#
MfiQ.ce it ia that, w^ nead SJE
anct suchi meii^. that tfeey hia^ r sqch- and
and failings ia their eQPV ecsaiioa or g: (

tj - * ' GJ

yet nevertheless their hP.*rt?! are perjfept
tke Locd. And: ofchec men wepe; th
specious and zealo.ue ini their cpniversiatift;
taejii: hearts; were: BiQ^t perJjEsict with ihe.
Audi of others^ that - the^ -'wet e
forwardr professcffst, bwt iffe th/e meai* lime
heart wenfe alter their: covestQusees^ ;4t vweir-e
endless, to show thei spee^i; regard
to the hearts and affections Q^ men.

And: ought ; Bofc we] toj e;Stjma;ter
God estimates iua? Ijj 'any wfyn k>v
surely is tthe chief, and, one would think, the
^easiest :thing -H? the worl^i te^be,%n9wn. ^

It is, >without controversy, the'chref thing, arid
most material -fo|? ;nia@i%;kiipw cpi^erniqg^ liim-
self^, V^hat ihe loves best. Hf F know that God is
the Supreme 1&ooef,;and that it is my greatest
diity anitf highest pei^eetioH to Ipye him be>t: j -ifc

needs Mo w$iat it is iny greatest concern-
ment to know 'that 1 do so. For if I once attain
to this understanding, I will not be t beholden to
any fortune-teller, , to 'acquaint .me with my future
GQn4itJon in this- world ; nay, X will thadk no di-
vine, to foretel me my condition in another.

Man hath nothing better than , his affections,
noticing nobler than his heart. Love is better
than beneficence. Lazarus in being able to love;
had a nobler portion .than I)ives in beifog able to
give. And shall this heart, this love t>e given to
tiie world? A man may converse in the world,
and be concerned about it, and yet ;not love it;,
that is weiF; that may comfort us. But a man
may also know God, talk of him r profess him, per-
form many duties to him, worship him with much
pomp and seeming devoti%/and yet not love
Mm,; that may startle us.

-. It is easy, in all other things, for a man 'to .tell:
what he lores best. Cannot every .man tell, what
dish of meat, or what sort of drink pleasesjiim best,
or what neighbour he prefers most ? And is it not
a^ wonder thai men should .not know whether they
J^ve God, or/ the world best

Is it not a wonder that men should be so mad
or Mind, as not to see themselves lovers of the
world ? Surely the heart of man is deceitful, and
tha ; t, not only to other men, (as some would have
the meaning of. the text to be) but to himself al-
^ I never yei knew a man that would coniess
liimsdto be covetous, though all the symptoms
of coyetoasness were upon him. Though the
plague-spots and sores are upon them, yet they
wilL not confess themselves to he biected. To

28 Meditations.

undeceive (if it may be) the lovers of the
is the design of the publication of these Medita-
tions.. - - ">: '; ; ; . ' '.-.;. -.;.-;.. ; ':''.

Lord; be, merciful unto usj and suffer not our
hearts to be hardened through the deceitfulness
of sin! V;/ . -.- : -,'' ,- - ?'.,.-'.

MEDITATION Vllk

Of the extent of worldly Love.

If any man, &c. Me thinks this phrase sup-
poses that all sorts of men are subject to this
cvilj and liable to this disease. And indeed the
more I think of it r (whether the text suppose it
or not) the more certain it seems to be. When I;
consider great men,, I do not see that they are so
elevated above the world, as to despise it ; nei-
ther are the poor so depressed below the world,
as to despair of it ; as it is in some cases. No ?
all sorts of men are subject to this plague; no-
thing secures us from if. Hiches do not ; it seems
from the Psalmist, that the increase of them rath-
er causes men to set their hearts upon the world ;
If riches increase, set not your hearts upon them.
Poverty does not secure us; the poorer a^e the
proudest oftentimes, and sometimes the most cov-
etous too. Holy orders do not secure us ^ wit-
ness the greediness of the clergy of all church-
es. Retiring into a monastery cannot secure us;
as the many unclean practices committed there
will testify.. Holy profession, or an early resolu-
tion in baptism cannot secure us; witness the-
multitudes that fight under the world's banners^

Meditations. 29

premised to fight against it to the end
of sthMr lives.- ^i' ' >'-...::] ' - .^.^- - ;

It is a great evil, and is. found in company with
leiaming^wwith' inspiration, and the spirit of pro-
pfoecja; v as;-%teBalaaai ; ini company with prayers
and sacrifices, as in Saul; in -company with forti-
tude, as 40 Jerdboam ; in company with zeal and
profession* as in Jehui; in cbffipan^ with legal
righteousness, much gravity, demureness, seem-
ing self-deniaKand mortification, as in)them, who
in the Gospel are said to love the prtiise of men,
itoore>th(m the pmise of Cr6d. 1& is found 4n con-
junction with circumcision ; neither is it 'washed
away fcy that ordinance, that is called a putting
aivay-ofiJie filth 4 f the fie&h> ;

Biit ; if we will ome io a strict examination,
we mast consider man in liis moral, and in his
ftQlitic&l ^ajtfieity. And this {God willing) I in-
tendxto do in its proper^ place; ;

~ " ' ' '

evil iverldf Love.

love the w&rl&ike low of the Father
3jord^;what a Jberrible ihing IB this
that is -pipedicacted of ;jsa^BHiailv a fouli! He doth
^t ttove ^God ! Why, what coalAhaye been >said
w^pse o^Mm? Ma man d^i^tJ^veCrod^iie is^s
baclf aa axievtt:; he is <jraei with^tlie greatest

M&anafiw. Whp would be-

^ thino; should $>e predicated;
VOL. 2.' 3*

30 Meditations.

small a matter 1 If he had said, if
blaspheme Odd maliciously, oppose him spiteful-
ly, commit murder, he rebellious against all su-
jjferidrs, beastly in all behaviour^ d welleth iii- all;
pride and malice, or the like^then it halilbeeiil I
proper v enough that; he should be esteemed ahat-%
er of God : Bt to say, If any man lave the?>ivofld^
the love; of the Father is not in Myn;' who eansbe-
lieve this? Is it so great a matter to love^theU
world? ^ .-....: _;-.;. -^-b^A^

Yes, from the predicate* we Blay infer how i
great a inatter it is. The Spirit of God would,
not have predicated this of a thing of an ordinary
consequence ; eirery body declares against the
sins of the flesh, rails at drunkenness, adultery,
murder^ injustiee),, extortion ; every body brattdsf
thievesj. and. such like people with infamy : But
the sins of the spirit are unnoticed, and destroy
men's souls more effectually.

See how destructive a thing it is to misplace
affectionsi, Qhhowsa^lly is the world mistaken!
How weaktyr &> meft judge ! How many will\fiM
themselves in hell shortlyj who had hoped that
they were in. the suburbs of heavenl The com-
mOn cry is, a very good man, a very honest man,
a civil good natuted Beighbour ^ but a littjiefetop:
close, PcMo^ejitior ad rern, [rather too aiten;tivet
to gain*] A small feult .they think^ llxai is, idbla^
try and adultery a srindl fault ? This the Imre p
the^ world really 'is; onfe ^ may as well bow, dowp
before a graven image, a* love the wqrld^
It ^is v^ry oiservabler that tliej com
. of tlie <Grosppl "f airei mostly calculated for
latihg the affections of love, ckrey joy^ grief j-,

Meditations. 31-,

and f inveighs against t^e fins^ JD
malice, distrust,, enyy^

J ' -m - t *!'' ' '' " ' ""''. ' - " . ; .

and the lik<e.x r -,\>.---^ ;; ..^- ; ;. ,
l^ the,: wi|],>

Irt% is eompletej^ pharasaie io^ mind
B^^to^D^leetftheJ^QYe ofGocl.
h say npt^jit is a small iEing^t
5 -but say, Ok >hoiv ,it defiles, jbpw^it
exposes, how it damns; what idolatry, and adul-
tery, and blasphemy is jtl : Arise, P my precioua
soulf , sully not thy ^beautiful wings, Tby restjnff qppn
so filthy a,dungluU,jliy pi^in^ upon, so loatfcome
a carcass. . :.;;..;.;/.;; v , ; .; . ,-,--,-., ^-' . ! '.".,...'. '.'.'
How; evil and^ abomimlbW th^

world- is, L shall haye occasion ,to consider more-.
particularly in .some future ^medita^ipn.

x: .. ;; ,

(Df the mc^istencyofthe Love of the World
the Love of God*

- .:^/- f - - -. .

;- :--IiE*' seemsvtb ?be the^, . ; jjain doctrine which the
apostle ^teachejj; 'I'hat ^the loye of the world and
the s <lpvefo God are-inconsistent with each other*
^bd^ and MamiB^avcajmot' a^ree. T^ere is no
serying two mastery espepiaHy $. Contrary the
one^tp the other., , , WJwt commumoq hath light
with dq^$s$l, ;^hejreason : o ithe 'incompatibilH

, seems torie laid in the op-
W M//^p se pelhmt,. [Cpntraries.
each other.] ! TChe same louh

the r^ea&on 3 seems to lie in 4lieJlimite<d,
nature of the- fountain,
man cannot contain two

world has occupied the inn, the chambers oi
.soul, '^phrist //mst foe east iato the
The same &6uJ cannot tit once
sweet aromatic breathings o^^y^e te^Cj
Mthy Jiqiseme tene'h ^Rd^KlieSatiofl of
teye.; ^fewjshpuld'SW^i a ^mitedl i agent
two sttch opntirary acts t the ; saie tkne f
cK- ; ^t-what r t. May not annaan ioye, *G?ocl well,
fcHd lofe thejWorld:tQo *-. ;Mo^ Mo riiian loves
God. well but he that loyes him best. He 'piilj
iores L hina right that loves him with ;ajl his heart.
There: eanflot be l t wo bests. 0ne cannot loy;e
God with alt : his4ieaTt, and Jthe world with all iu's
heart too- /U

But may nottpne love God best,, and yet love
the world ? Jife. For tf yptt*love v the world ; un>
duly, you do not love God best; and if .you/Joye
God best, then your love of the world is not the
undue love here forbidden.

The pure and conjugal love admits no rival ;
fhJalmmns non patitwr c0nS9*te$y [the i marriage-
eham%er is ^sacr-ed to the JSpouse.^There' is sin at-
teipt, no doubt, to compound the niciiter,,and to
make a medley v andithas Bar^dley, 4 iar^
tel^ipnof most. It is Jtoo^evident that thy^
tain -the world chieiSy ^ yet >in
woujki iallow some room r fer
room, upon /a Sunday HOT, an
at ^ome pither timesv
things. The harlot ,-. 'm the vepipedy iwas

tb toertaiii two the one indeed she properlji
16ved; but because the other gave;lier presents
and good gifts, she was content that he should
Hcerere ^in ' iftitfua pa/fte saltern apud earn, [cori-^
tanue with c her, ^ai least under some condition,]^
some little corner of* her house she would allow
him too. It is as- certain a, sign of an .unholy
heart, to devote itself to t wofJas it was of a false
mother to admit of theprdivisionr of the child.

The world indeed, has* nostitle at all to the:
heart of man, and therefore modestly desires
only a little part, an inferior love, a subordinate
love. But together with this seeming modesty,
the world is very cunning, for it knows that that,
part will very nearly bring, in the whole ; and
that God wilt reject the whole i any part of' it'
be Withheld. But God has a right taalJ, and"
therefore demands all or none. He will not take
up with a corner of the heart. The love of God:
fills the soul where it comes,, as the light fills the

- A.

firmament.

MEDITATION XL

Of the evil of not loving God.

The love of the Father is not in him. Look
about you, all you that love the world 1 Nay,
ratherlet us all look into ourselves j let us fear and
search lest we be found-lovers of the world; for :
here is the most dreadful sentence that ever was
pronounced; the blackest brand that can be put
upon a rational beingf such, love not God,

.$$,

might as well have said, They hate him
indeed (saving a little philosophical riie^y
amounts ito the same thing. He ihat is not
MS is against m ; and yet more plainly^
Jriendship oj? the world is enmity against {rod*,

Now H WB consider that it i* the mosf natural,
necessary^ reasonable, easy and excellent thingjn
the w^rld to love God ; and that it is the foun-
dation of all other duties,, it will tetter appear^,

v the

bow sad a character this is, 3?:he love vp
(her is not in him. I: will but glance upon some
dUfeese ibvihis glace, .and :reserve the rest to an-
otfeer.,

MEDITATION XH.

The iove &God.is most; natur&k.

is most aatural for iman to love God. How-
ever it is true, too true, that, considering man in
his state of apostacy, sin is most natural to him ;
yet if we consider man as a rational being only,-
abstracting him from his depravation, virtue, par-
ticularly the love of God^ is most .natural to him.;..
and all sin, particularly worldly love, is unnatural
and alien to liim; which the Scripture plainly
signifies, when it tells us o often of the defile-
ments of sin. Mow we know -that which d files,
must needs iie alien to that which it defiles.

To love God was the duty ;of man before the
Gospel was given, yea or thie law either; neces
swly resulting )from the relation between the
creature and ;the Creator, ft is most agreeable
t, the -dictates of nature. Though^ it be so sad-

Meditations.

^depraved, it has not quite put off its essence.
For what are honour* and reverence, and adora-
tion, but love exalted, love determinecV'to a su-
perior 'o~bjeet -2 4uad this the heathens- always
thought just and ecjual to ;? give to their gods.

]Rt is asr B^tuFal'for ihe soul to- cleave to some-
thing: without itself, as for. the ivy to cling to the
oak,, Th softl naturally understands its- own h*-
aB<J t:he^e.fiqr,e goes out, to one thing or
to fin& '-vsst- ; and though through her
she is 'mistaken in her object, and fan-
cies rest where ^it is not ; which indeed is rather
;bla%pheEpy thaa atheism ; the love ef a superi-
or qbjeetj of a centre* is so natural that it cannot
he sepaigatedj fi?ona the very, constitution of the
-soijl> Tb&t centre must needs he some superior
t^e/ing,, an^! more excellent than itself -y and what
can titait be, b^t 0od.^ OJP what beside him can
%eT said- 1 be more excellent thaa the sou) itself?
Csroidr is; remotely concerned HI the pursuits even
t)f tfee? co^etiQUS] aa4 a;B9ibitious ; howbeit tbej
Wiean not s,, and therefore their undesigned ten*-
dencies are * no tliai>ks to them; nor; will e vey
make Hberoi happy?.

To love the Lord our God with all our heart
the g?eat Gommandment indeed^ it is the law
nature: inlaid in the very constitution of tljs
beiojagipg t^ ^11 men in. all ages of the

36 Meditations;

XIH. ;

,;- ' . _ '. _ . _-

easiness arid ^lensdntness of loving.

'-.' '" ' ' ' ' ." _"'. ' : - "' - ' '':'"'"

To love is easy, cheap, and pleasant. It is
easy, 'it requires no pains, -it breaks no 'boriesi
"Whatsoever curse lies upon all 'sublunary provis^
ions, we may eat'the- heavenly manna -without
labour. Those devils, the heathen gods, required
painful services indeed ; sometimes Herculean
labours. But the true God requires our love, he
takes it as the most acceptable sacrifice ; so ac-
ceptable, 'that it shall stand instead of all other
duties? where they cannot -be performed. ; He
that is dumb "and cannot pray, deaf and cannot
hear, blind and cannot read, so poor that 'he can-
not give, so close shut up that he may not receive,
shall yet be well accepted of the Father, if he
xianlove. Christ Jesus has a yoke indeed; 'but it
is QL yoke of government, not -of punishment ; it
is hot galling to the necks of 'his disciples, JHy
yoke is easy. He has a burden too, but it is light ;
^Christi sarcinapennashabet. [The burden of Christ
has wings.]

To love is cheap, it costs nothing. Love in-
deed will grudge no cost, "will stick at no charge
if it be required; btft'there is -none required to
.the exercise of love. This is the %est way^ki
4he world for a poor man to be%appy, ; (as we
read^the poor woman was, wliose wnole inven-
tory amounted but to two mites,| and indeed a
readier way for the rich, than though they should
lavish gold out of the bag, and make oblations of

Meditations. 3T

rains by th ousands, and oil by rivers* For, what
cares the self-sufficient Cjrod for these things.
What doth the Lord thy God require of thee,
but to love the Lord thy God with all thy heart,
and with all thy soul? Dcut* x. 12.

Tp love is pleasant. The very acts of love are
pleasant^o -him that exerts them. They had a
dismal way of serving their gods anciently* in an
extatic frantic manner, cum sacro horrore; [with a
sacred .horror,] as Baal's priests, cutting and slash*
ing themselves ; or as me priests of Apollo or
Bacchus, swelling, raging and distracted. Lucan,
I remember, somewhere in his Pharsalia describes
the devotion that the Massilians paid to certain
dreadful deities which they worshipped in a dark
grove, so terribly, as would make one wish to
get as far offVfrotti such deities as possible. Nay
he tells us, that the priest himself that went to
atone them, was afraid of nothing more, than lest
he should meet one of them, lest they should
draw nigh to him in his drawing nigh to them.
Djominumq.; timet deprendere luci* [And dreads to
meet the Genius of the grave.] ., :

35ut;love, divine love, the love of God, is se-
rene, composed and sweet, pleasant in its very
.actings, ravishing the soul that exerts it; who
takes just so, much pains in loving, as 4}ie--rivers
do-in ^runningUshe wind in blowing, or the sun in
shining. .;..<?-,.

Good jGod! how infinitely and astonishingly
kind^and gracious art thou to the sons of men ; ;
all whose very commands consist with our ease,
and are calculated for our pleasure! Lord, what
can be more pleasant thnn '.to love, to love that

VOL. 2. 4

38 Meditations.

which is infinitely lovely ! What can be safer, than
to trust in Almighty Power ! What easier, 1 sweet-
er way of living, than to cast all our care and lay
all our burden upon Infinite Wisdom arid Gobdriessi
What more sweet and cordial than to hope m In-
finite Mercy and Veracity ! These, Oh these sweet
things are the matter of the law ! And^h thou
that hast so mercifully accommodated thy laws to
my pleasure, mercifully accommodated my soul to
thy laws, that I may take pleasure in them.

MEDITATION XIV.

Of the excellency and necessity cf .the love of God.

THE love of God is excellent and honourable ;
it puts a beauty and lustre upon the soul. This
beautifies, dignifies, glorifies, yea, and in a sense,
deifies the soul, uniting her to God, and so mak-
ing her one with her Maker. As worldly love
dishonours and defiles; as he that is joined 'to an
harlot, is one with an .harlot, even a limb of a
harlot ; and he that is joined to the world in
spiritual adultery, is a limb of the world; so he
that is joined to Christ is a member of Christ.
The soul acts most nobly, exalts itself most -brave-
ly, when it spends its powers upon j|he -supreme
good. If there be any apotheosis of souls, this
is it. The saints are the most excellent of the
earth; and this is the character of saints, that
they love<God: Loye.ye the Lord, all ye his saints.

Of this I shall have occasion to enlarge hi my
meditations hereafter. I will therefore proceed

Meditations. 39

to think a little of the absolute necessity of the
love of God.

-jThe love^of God is so necessary, to the happi-
negS; iof soulsy that no soul can be happy that hath
it'i\ot predominant in him. The precept makes
it necessary,, which commands it in both Testa-

.-.;-'.-- *f ' ' . - f -

ments, and that over and over again, and that as
the principal duty of man. It is a commandment,
nay, it is a great, it is the great commandment, as
our Saviour's words are translated, Matt, xxii. 38.
Now after all these inculcations, can we imagine
that God will dispense with this;, nay, (with the
leave of the Popish casuists be it spoken,) he
cannot ; for it is a necessary- means of happiness.
God himself cannot make a soul happy that hates
him.

Considering the constitution o the rational
soul, it is impossible that any thing should be his
happiness below communion with God. Now

"V ' '*' ' " " "' " -

there can be no communion, no converse without
love. Can a soul dwell with him* forever, and be
happy in so doing, that does not love him? Ye
hated me;, and cast me out, says Jephthah. Cer-
tainly the haters of God do, in fact, cast them-
selves out of the presence of God*

MEDITATION XV.

Why called the love of the Father.

The love of the Father is not in him. But why
the love of the Father rathfer than the love of GotL
This seems to be done on purpose, and to be

40 Meditations.

more elegant and emphatical, than if he had said
the love of God. For it is a great aggravation
of this unnatural sin, the love of the world. Fa-
ther is an endearing relation, as appears by many
texts, but me thinks by no one more than that
which .proceeded from the mouth of Christ, and
is now m the mouth of every Christian, Our Fa-
ther.

God is fully our Father, yea, and Mother top ;*
the words both of begetting and bringing forth,
are ascribed to him; of him we are begotten and
brought forth* Were it not monstrous, that a
man should prefer his horse or his hounds, and
the lives of them, before his Father ; provide for
them and let his father starve ? More monstrous
it is to prefer the world before God. Moreover,
the Father seems to be put elegantly in opposi-
tion to the world. As if one should say, What!
love the world more than the Maker of it f

The moralist (I think it is Cicero) somewhere
inveighs against the absurdity of those men, that
adore images, and do not rather admire and rev-
erence the skill that made them, and the ingenu-
ity of the carvers and painters., God is the Fa-
ther of the world (the Father, as well as our Fa*
ther) the Father of light, the Maker of all that is
pleasant, profitable, and honourable, the Creator
of riches, the Fountain of pleasure and honour,
So that to love the world rather than the Fa-
ther, whether he be considered as our Father,
or the Father of the world, is wicked and absurd,

* It is observable that the Chinese say of a good Empe-
ror, t; He is the father and mother of his people."

Meditations, 4t

MEDITATION XVI.

apprehensions concerning the love of God.

: If any man love the world, &c. I foresee, that

aiter aU { that I shall meditate upon this subject

.the issue will be, either that men will be secure

and never mind this thundering expression, it wil

not startle nor makei any impression upon them;

or they will a little open their eyesj and inquire

,into themselves, and ask, whether they be lovers

of God or of the world,

I foresee the greatest part of men into whose
hands these meditations shall fall, will be secure
and unconcerned^ as they are under the weightiest
doctrines, and loudest thunders of God. It is the
nature of worldly love to stupify, itdrowns in per-
dition ; It chokes the word ;> it makes men blind
and bold; senseless and secure.. It stifles, chokes,
deadens, takes away all heart, and turns men into
mere lumps of earth..

But perhaps there are others, some others,
that will inquire^ Well be it so; yet I suppose
that the power of self-love is so great, that the
inference they will make, will be one oF these
two. Either, Oh, I love God, and therefore am
not a lover of the world; or, Oh, I am not a lov-
er of the world; therefore I love God~.
2. 4*

7

i

42

MEDITATION XVII.

What it is to low God. i

BUT possibly there may be some ingenious in-
quirer, that with Philip, will ask and say, Show tis
ike Father, and it sitfficeth. To him Christ an*
sweredf Have I been s& long with you, and sayest
thou, short us the Father ? As if he had said, the
invisible God is seen in me; I am the image of
the Father. So I say to these, God is invisible,
but the image ; of God is visible in the worldi

The image^ of $Jod indeed is seen in the whole
creation* and th% power, wisdom, and goodness of
God, are to be observed; and admired therein/

.But especially it ia to be admired in man.
Man is more especially theimage of God; and if
we say we love God, whom we have not seen,.
and love not our brethren whom we have seen r
we deceive ourselves.

More especially it is to be observed in good
men. Thereforeis the Fove of God so often des-
cribed by the love of the brethren^ and of the
saints.

Kut principally^ True goodness is the nature
of God. God is goodness, truth, love, holiness ;
and he that loveth the world moFe than thesevsis
the idolater and adulterer here spoken of. Xf
any man habitually, in his judgment or affections,
prefer the pleasures, profits, or honours of the
world, before righteousness, goodness, truth and
holiness, he is dead, accursed^

Meditations, 43

I suspect that the love of Christ's person is
mostly a notiofi amongst mem: To follow las ex-
ample, to imitate his graces, to copy out his per-
fections, is to Jove hin>. For although we have
not heard God's voice, nor seen his shape at any
time, yet if his word; abide in us,f we love s him r
Joknv. $7, 38.

He that lovetb Christ must keep his command*
ments. If any man therefore prefer the world
before the commands of Christ, .before the fa-
vour of God, or the peace of i his- own- conscience,,
so far he is, a lover of the world; The son of .the
bond-woman, and of the free r cannot dwell to-
gether j fleshly wisdom^ and the grace, of God,
cannot at the same time predominate. The love
ofiGod'is a nature, not a rapture .or ecstasy, much-
less a mechanical thing, acted only upon the stage
of fancy.

XVHL

Ofthefalse.loveofGod.

BUT what, is the love of the world so pesti-
lent, so malignant, so poisonous, that no love of
God will grow by it in the same soul ?

Yes, there inay be a great deal of spurious
love jv love of a false kind, more properly called
^flattery than friendship. Men may fancy they
love God much*, and may cry,> God forbid but
they should love him above all things. Perhaps
there may be some true love in a weak degree ;
true, J mean, in opposition, to dissembled, -physic-
ally true- (For, why may there not be a true love>,

44 Meditations.

that is not saving?) But he that loves God
aright, as the supreme good, must needs love
him with a supreme and- superlative affection.

But be it true or not in^a physical sense ; that
love of God is not highesty doth not prevail nor
.predominate, that is easily crushed,- cast out, gain-
said. If the tares get above the corn and smoith-
er it; if the cares of the world choke the word,
those tares and cares are predominant.

The men of Keilah made love to David, perr
haps they had some real kindness for him ; but
their kindness for Saul was greater; so that if
he offered himself, they would cast forth David
and his men.

The love of God and the love of the world 1
are inconsistent. And that appears froin the na-
ture of the objects^ which are contrary the one
to the other. As also from the nature of love.
If any man love the world, must be understood of

+/ v * -~.

a predominant love ; then the love of the Father is
not in him, must be, understood of a predominant
Ibve also. God being the chief good, the love
of him must be the highest and strongest, or else
it is not such as the object requires. If a wo-
man love her husband well, yet if she love him
not above any other man, she does not love with
a right conjugal love, which ought to be stronger
than all others. The proper and acceptable love
of God must needs be predominant, otherwise it
is not fitted to the nature of the supreme good.
Now it is impossible there should be- two pre-
dominant loves in the same soul at one and the
same time-

Meditations. 45

MEDITATION XIX.

Of predominant Love.

it will be asked, what constitutes a pre-
dominant love ?

Love, yea, even the love of God, is capable of
intension and remission. There are sme that
depart from their first love in a great measure.
The spouse was one while sick of love, another
while so lazy and languid, that she would not so
much as arise to open to her beloved when he
knocked. Particularly, as much as worldly love
prevails, so much Divine love languisheth and is
invalidated. Tliej are like the houses of Saul
and David ; the rise of the one is the fall of the
bther, and they cannot be both supreme in brie
Israel. They are like a pair of scales in this ;
as the one rises, the other falls, but they differ
in this, tkat they are never equally poised.

A predominant love must be intense in degree,
habitual and durable.

The intenseness of the love of God is emphat-
ically described, Luke x. 27. Thou shall love
the Ltord thy God with all thy heart, and with all
thy soul, with all thy strength, and with all thy
mind. How many alls are here ? And yet if we
had ten thousand times more powers and facul-.
ties, we ought to love God with them all too. It
is an emphatical translation of that elegant text
qf; the apostle, Rom. v. 5. The love of God is
shed abroad in our hearts ; which if I might para-,
phrase in Scripture style, I would call it a coyer-

46 Meditations.

ing of the soul, as the waters cover the sea. The
soul of a lover of God seems t6 itself too scant to
comprehend the supreme good ; wishes itself
wider and larger. Oh that one would give me
the large heart of an angel! Oh that God would
fill all my capacities, and make me yet more ca-
pacious, Oh that he would take up all the room
m me ; and Oh that he would make: for himself
more room in my soul, than yet there is, to enter-
tain him! :

And certainly this predominant love may be
discerneck If I know not what I love best, F
know nothing. Why may I not as well fcno w
whether I love God or the world best, as I know
whether I love bread or husks best ? By what
we ^constantly choose, when things come in com-
petition, we may know what we love best..

But may not the palate of the mind be so al-
tered or vitiated, (as well as that of the -body,)
that what I choose at one time, I may refuse at
an other, and prefer its contrary? Yes certainly..
, in every single wilful^ deliberate act of covetous-
ness or impatience, worldly love does predomi-
nate pro hie et nunc : [in this special' instance:]
But it will not denominate the man a lover of the
world, except it be habitual.

MEDITATION XX.

Of habitual Love.

THE love that is so predominant, as to domin-
eer, must be habitual. But may not an habi-
taal lover of the world be converted into an habi*

Meditations. 47

tual lover of God? Yes, surely. ^This is the con-
version of whicli the Gospel speaks. To turn
*nen from idols to the acknowledgment of the
true God is not & saving conversion. To turn
them from the commission or love of some single
sin of the flesh, as drunkenness, fornication, swear-
ing, is a partial, but not a saving conversion. The
great and saving conversion consists in changing
the temper, the nature, and introducing divine
habits. The habit of worldly love may foe des-
troyed, and is destroyed in all sincere converts.
The habit of divine love may be interrupted in
its acts, weakened in its vigour, but shall not be
quite destroyed. We read of some indeed that
had left their love, (Rev. ii. 4;) But it does not
appear that they had quite lost it ; or if we will
say that they had lost it, yet it was not it, but
some degrees of it that they lost; not their love
but their first love, or some degrees of that love
which they had at first. I know not what should
hinder, but that every truly regenerate and habi-
tual lover of God, may make the same challenge
as the apostle did, What shatt separate us from
the love of God? If it be said that the love of
God towards his elect is immutable and indefec-
tible, yet their's is not so towards him One may
well reply, that consequently the love of the elect
is lasting, everlasting too. If it be true, that
whom God loves he loves to the end. and that
he loves none with this peculiar love, but those
who love him, it will fairly follow, that their love
is endless too.

48 Meditations*

MEDITATION XXI

Lovers of the world witting to be deceived*

AND now methinks I see the secure world
stand unconcerned ; every one blessing himself,
Oh 1 am not this accursed lover of the world. I
do indeed now and then prefer the world;- my
gain* my pleasure, my reputation, before Goa,
and the observation of the dictates of my own
conscience^ as I perceive all men do, but I do
not make a constant custom of it ; I have no
habit of it.

But though it be but in one single act that
tliou preferrest the world before God, or in a sin
committed now and then, yet glory not, account
ifrnot a light thing. It is something surely, an&
indeed enough to humble and amaze all men on
earth, to be now and then guilty of such ^ folly
and filthiness, such blasphemy, unrighteousness
and idolatry, as this is, to but be once guilty ^bf
preferring the devil before God. ;

But examine, Oh look inw ardly. -Do not -these
acts proceed from a habit, these sprouts from fit
root? We had need to search narrowly, and ex-
amine strictly ; for if we be mistaken here, we
are mistaken indeed, fatally, everlastingly mis-
taken, i

The worldly mind generally denies and palli-
ates its worldliness. Men are generally ashanfted
to be called worldly minded, and very loth to be-
lieve themselves to be such. Notwithstanding
which, it is most certain that there are many

49

sack; so that somewhere there will be found a
deadly fatal mistake. ? : /I i

MEDITATION XXII.

''The lovers of God most sensible of -then wovldliness*

t ON; the other hand, the heavenly mind, the
habitual lover of the Father is most sensible of,
and icpoiplains most of his own worldliness.

Lord, how little do I discern this disease, or
lay it to heart in myself ? How little do ; I -mourn
over it in others, where it is apparently predom-
inant, notwithstanding it is so deadly : ?
;-ii If I be not a predominant lover of the world,
yet, alas! in how many single acts have I given
preference to it, every one of which ; was horri-
ble disloyalty and treachery !

Alas ! How early r how earnestly, how eagerly,
btaye I pursued the world in my thoughts, in a
Wjhole train of thoughts, from morning to eve-
ning! How unseasonably too.has it put itself into
my meditations, how boldly intruded into my
Devotions ; how impenitently thrust in itself, to
interrupt my communion with Heaven, with an
excessive impudence and importunity !
. Wo be to me, if thinking more, if speaking
oftener of this world than of God, be a certain
mark of a predominant lover of the world ; who
tli.en could be saved! Yet when I consider, that
where the treasure is, the heart will be also;
and again, that out of the abundance of the heart

5(> Metiitcdiotis.

the mouth speaketh; fcbw can I clioose but
ashamed and afraid ?

Lord, deliver me from levity of spirit, from

earthliness of mind, from meanness of temper and

^conversation ! Oh wind -up my heart to Heaven,

llet my converse be there and with thee ! Euijjjby

my mind in contriving, my soul in exerting acts of

love ; fill my mouth with thy praises, arid let holi^

iiiess to the JJiord be written-upon :all my actions

and enjoyments.

Oh liow are the ^mighty fallen, the high sunk
down into a most mean and miserable condition]
How is the gold become dim! How shamefully
does the noble human nature embrace a dunghill,
and the souls that came originally out of the bless-
ed Creator's hands purer thanr&now^ have contract-
ed a visage blacker -than a coal!
' Good God, I believe ; 0h help my unbelie'f ! J
love thee, Oh pardon my want, my weakness of
love ; and shed abroad thy love in, and quite
over my dry and parched soul : ! <Rather take from
me wiiatever takes any part of mycheart
4hee, than ^that ^1 should be a partial, an i
feet, an insincere lover of Godi!

XXIB.

JWolhwifhstandmg men's self-deceptions, there 'are
?many<lovers of the world. ; ?

i r beeause : no -man will confess himself to be
a lover of the" world, are there therefore none
such ? :Has the apostle supposed an impossibility

5*

_ wlien he says, Ifi-ony mm love
, &f.c. or are men therefore not of the
world, because they say they are riot of the
World f Whether it be meet to hearken unto
God, and believe him, or man, let us now
judge. , v : :. ;.... ;i .;-;,;. ' .7- _' .

; We;may easily suppose man to be bribecl and
blinded in his own pase. What the judgment of
(jocl is we shall soon discern in his word ; by
which we may briefly examine alkthe;ages of the

World.- . .-" _;.;.-; ; ... >-.'.> ':-..'.'

The primitive state of many no doubt, was* a
state of pure and divine love. As the Creator is
said , to take pleasure in the worknaansliip of his
Bands, so doubtless the rational creature delight-
e4 himself in his Creator ; and in him only ad-?
mired himself and the rest of the creation; 1 -

Bat this lasted not long. Alas, how soon did
the worldly spirit begin to 'prevail! Cain, the
neir of the world, chose the world for his por-
tion; and the love of the Eat her was ' riot in him.
JPpr if a man love not his brother whom he hath
$en r hpw can, he love Crod whom he hath not seen! .

The old world neglected righteousness and the
preacher of it. We read what their main study
was; they were intent upon marrying, building,
planting^ and such like sensual entertainments^
and chose that part, till they were taken away
from it. If we consider the t Antediluvian world,
we shall find that it had but few men in it who
were not worldly men. Next take a view of the
world that followed the flood, and resolved that
the flood should never follow them, I mean the
builders. of Babel, and the^men of that age, the

Meditation^.

Nimfods, ttfe rapacious giants^ the
trbus" Cariaanites, Amorites, Perizzites ; anid tlie
rest ef that race, and what can we fipd among
them but woHdiiness, violence and uncUanness.

But there was another seed, and surely ihat
was all holy ; I mean the children of Abrana,m r
flie : seed of Israel ; no, it is too evident that all
Israel were not Israelites indeed; witness-.', the;
many hundred thousands that lusted after the
/lesh-pots, nay, the very onions and garlick 6f.
Egypt ; that preferred their bondage before the
promised land, and the free exercise of their
religion.

Follow them into that land, and take notice of
their great idolatry, and other iniquities commit^
ted frequently and almost generally, under the
government of their judges. Nay, view them
wilder the government of their best kings, and
take an account from David's own mouth, and
you will find that even then there were many,
that said, Who will show us any good or, in oth-
er words, the greater part craved wortdly goods.
Not long after, the Israelites become so bad, that
the poor prophet thought that lie was left the
only worshipper of the Father.

In the days of the prophet Jeremiah, rich and!
poor, and all had so universally apostatized, that
throughout the streets of Jerusalem, one good man
was not to be found, ^er. 5.

In the days of the Son of man, the best sort of
men (so reputed) were lovers of the world, more
than of the Father; or, in our Saviour's own words,
They loved the praise of men, more than the praise
of God ; they received honour one of another.

Meditations. 53

y -And h6w men stood affected in the following
tmies, feis followers will telliis j^one apostle de ! -
cfetiiig, That oilmen sought their own things; and
anolHer cpiplaining,ftr/id^ ; ?/ie whole world lay in

world be so amended in these later
^y that none ^ of this race are 'left, we shall
need expect , no new heavens, nor new earth,

; dfwelieth righteousness. But, al as !
are so far from that refiriement, that we must
sttill crj as they of old^

Q ciirvce in terms animce, et cceksiium inanes! .

[How are souls bent to the earth, and void of
things !]

MEDITATION XXIV.

Who are the lovers qftheworldin geneml.

.THERE are then, nay, there are many lovers of
the world. But what Jehu .will now appoint us
a;^aerrfice for the worshippers of Baal (for they
are concealed among the people) , whereby we
may discern them. Give them ,an invitatiorif an
encouragement, lay a bait before them, and we
shall find them out.

. In general, it is certain, That in the matters
of doing and suffering, there are multitudes^ to be
found.,

'.'r.Ifi doing, They that accoant any of :the known

commandments of God so heavy, ungrateful, and

troublesome, that they wilfully refuse to do them,

VOL, ! 2..

54

are lovers ..of the. world. The lovers of God dot
whatsoever things he commands them, (John
xv. 14.) they follow the lamb, let him lead them
whither he will; Abraham, that friend of ^Grod y
is famed for his cheerful obedience in hard and
grievous things; as in forsaking his own land^ to
go he knevy not whither,, and in sacrificing his be^i
loved Isaac. Oh severe command! but Qh an-
gelical obedience ! To the lovers of God, his com-
mands are hot grievous. Paul, whom the love of
Christ constrained, was ready to do any thing, to
take any pains, for the name of Jesus, and the
honour of it.

In case of suffering, They that will not quit all
worldly interests, rather than disown Christ, or
wilfully and deliberately violate a known com-
mandment, are lovers of the world more than of
God.

Sufferings try men. If ye seek me, if ye cleave
to me, saith God, let these things go, leave your
hold of the world, quit your worldly interest.
This is so frequently inculcated in 'the Gospel,
that it seems needless to bring any particular
proo A glance at those famous general texts
is enough. If any man take not up his cross, he
cannot be my disciple. If any man will not deny
father and mother, house and lands for my sake,
he is not worthy of me. If a man will not 'cut'
off his right hand, and pluck put bis right eye for-
Christ, he is not a lover of him.

Meditation^ 5

MEDITATION XXV.

Of the lovers of the world more particularly.

BUT because dolus latetinmiversalibus, [deceit
lies in generals,] I will consider more particular-
ly, that if possible, some one or other may be
convicted.' ;

If any man love the world., the love of the Father
is not in him. - '- J

I will consider the world' in a physical, and iir
a theological sense ; -man in a moral anct political"
capacity ; and God under those notions in the
17th meditation. . -

Consider the world in a physical sense, and it
is certain, that whosoever loves, admires, enjoys
the world, and the beauties thereof, in a way of
opposition to God, or competition with him, or in-
deed separation from him^ is not a right lover of
the Father.

However beautiful the fabric of the Wx>rld is,
we ought not to love it in opposition to God, nor
esteem the creature in a way of derogation from
the Creator. It is true, a man may (with Jannes
and ' Jambres) say, Digitus Dei est hic^ RThis is

" " .' S z ^J '

the finger of God,] and seem to own the good-
ness andr power of God in the Creation, and yet
ba^a- mere Egyptian. But yet no true Israelite
will say, Digitus Dei: non est hie ; [This is not
the finger of God ;] . no lover of the Father, will
exalt the power of natural causes so, as to ex-
clude the author of them. It becomes a Royal

Society to admire the King of Heaven ;* and i
any man study and admit el the' world in qpposMph
to God, he is an atheistical lover of the^world^

He that loves the world, or values it/ in ieom-
pjetition - with God, is (at least) a false friend "of
Godf and actSf as if; he woulcl set the crealure
at variance with the Creator.
.'i. Yea, he that loves the creature in a way o
distinction or se paration from God, is, in a ile gre^;
unspuiiual, and in some sort of bondage.

Men are commonly proud of much knowledge ^ ;
lAit ; the * apostle speaks -of some that are proud,"
and yet know nothing, (1 Tim- vi. 4>) ^ So wiere
those philosophers that knew not God .in the
world, nor apprehended the invisible things of
him, by those works of his, of which they took ;
so much notice.

MEDITATION XXVK

the ordinate Hove o f LAfei \,

CONSIDERING the world physically, I must a lit-
tle meditate upon natural life;, as a physical good:
Ir: need ;hbt employ my thoughts about the law-
fulness of a subordinate love of life, a doctrine
easily entertained, without the assistance of any
arguments or motives ; but I will here meditate,
aponcthese three following positions.

l^,,If any man love this natural life more

* Alluding happily to the foundation of the Royal Socie^
ty of Great Britain, in 1662.

57

t&an truth and; rightebu'snesS, that ;j he
rather choose to live sirtfully, than not to live, lie:
is a predominant lover of the World.

Zdly., If a man be not willing to lay down his
life at the will of God, he is a lover of the work?;

3dfy, If any man be content to spend his eter-
nity in this world, though it were >"a sinless state,
Jilt imperfect^ he is not arrived at that degree of
divine love after which it becomes us to aspire.

Concerning the first of these : It must be con-
fessed, that the devil wisely conjectured, that
Job, as good as he was, would quit his integrity,
at least to savie his life ; go about to take that^
from him, arid he would quit that patience and,
submission that he had showed in nis other los-
ses. Arid, 0h God, how many have quitted their:
integrity, to save their lives! How many have
prostituted their bodies in acts of adultery, their
souls in acts of idolatry, to preserve the union be-
twixt soul arid body! How many cowardly sol-
diers of Christ, to save their lives, have surren-
dered their colours, forsaken their profession, re-
nounced the truth ! It is said that the papists, in
the Irish Rebellion, made some renounce the
truth, to save their lives, and then killed theml
A complete murder indeed, to Jdlt soul and body
at once. How many have denied the Lord that
bought them, blasphemed, said even t6 sin itselfy
Make me as one of thy hired servants, put rtie. to
any drudgery whatsoever, so I may but eat breQ$
and live. These are they that find their lives in
the loss of their souls, but they shall lose them.
Alas! there are top many that will commit any
sin, as well as undergo any slavery, to live. Many

8 Meditations.

Jjebttsites, that to saye tlieir lives, suffer^ (at least J
one of their eyes to be put out; 1 mean, embrace
idolatry in a blind obedience.

And is life so, sweet, as to be preferred beibre-
truth, righteousness, and holiness? So sweet, as

* ^j _ . . - *'.... , ' " .;...'. .' : ~ ' ' "' \ '" t '

to bs preferred before God, the! uncreated life'?
It is indeed the highest temptation, as the devil
too truly intimated ; and they are more,, excusa-
Ble that sin to preserve life, than they that sin
to maintain honour or estate ; but yet inexcusa-
ble too. The Church, would not dq so* Ps. Ivi.
17. All this is --come upon us,- yet Kave ive not for"
gotten tkee, nor dealt jalsely in thy cov^Yiant.

. But did not Peter,, to save his life, deny his
Lord.? Yes, and Peter was in that act a predom-
inant lover of the world. We know; how dear it.
cpst hiin. And if any man: will encourage him?
self "by his example, let him be sure of Peter's
repentance, before he venture as he did. .Many
have denied their Lord^ and never owned him.
more; have so run away,, as never tor return or
look back; and. that by a just judgment of God,
\yho thereupon gives men up to believe lies ; anil
commonly the next thing is, to find out ways to
justify ana defend their sin.

To prefer life before truth under any tempta-
tion, is a single act of worldly love ; but being
eo.nyinced of the sin, and yet to, live in it, only to
p^eerve the life so stolen, denominates an habit-
u^l loyer of the world. Pet er saved his life, by
abjuring his Lprd ; but he did not maintain it so..
Yea, some have given : back their lives so felon*
ipusly obtained to the flames ^ have sought out
the ; execiiitioijer,,, have voluntarily ofFered up their

"ea^intiotis. 5!)

Irv^s, as being unwilling to keep the in upon such
-tee "terms.'-' '" ' . ' ;-?' ';" " ' '':"'"';' ;: _ \' ; "'

All that use unjust means to preserve life, and
allow themselves in the use of such means, are
predominant lovers of the world.

Lord, let me hate that life, that must be pur-
xrhashed at so dear a rate, as Divine displeasure 1

The kings of Israel, one consulting the God of
Ekron, the other the witch of Endor, are record-
ed for wicked men, and were sadly rewarded too ;
both lost their lives, seeking unduly tb preserve
them; so true is that saying of Christ, in more
senses than one? He that findeth his life, shall
lose it.

Many things may be quitted to preserve life.
Whether Abraham told a lie or not to save his
life, or David sinned in denying his reason, before
the king of Gath, or the Hebrew midwives lied
to save the lives of the infants, is doubtful ; much
may be said to exculpate them all. But that a
man may with 1 Abraham, deny himself the con-
versation of his wife for a time ; forsake his coun-
try with David, yea, though the house of God
^were there ; that he may in soirne degree dis-
guise himself; that he may use some pretences
arid excuses ; is evident from the example of.Sam-
uel, when he went to anoint David; and. Jere-
miah, when he discoursed with the king about
Tehderisg u t p the city to the Chaldeans. It is
evident, that men may part with their estates to
save their lives, as when in danger of shipwreck ;;
or with some part of their liberty, as Christ quitted
his opportunity of teaching the people for a time;
that they may with Moses, forsake their country,

Meditations.

and their father's house, v But it will in m> olase
become lawful, to quit one's integrity for the pre-
servation of life ; to prefer life, before virtue ; and
so, Procter yitqm mvendHperdere causas, [for the
sake of life to destroy the means ofiiving.] Lord,
mortify this lovej this inordinate love of fife,
which puts us upon so many sinful methods to
.maintain it, and let us love life only inthee!

MEDITATION XXVII.

Of unwillingness to. die.

If any man be not willing to lay down his
life at the will of God* he is a lover of the world.

+/ - . . ' / . - / -

The will of God is just, righteous, pure, per-
fect, and more desirable than life itself. The
will of God is God himself, and he that resisteth,
or opposeth, or is not cheerfully subject to the
.will of God, whether his preceptive or disposing
will, is a rebel.

Alas! How little conscience do men ordinarily
make of inward, hearty submission to the will of
God! They are always reckoning these mur-
murings and discontents, and acts of self-will,
among .human infirmities, at worst; Jbut such as
they desire not to be cured of. God says, Come
away; the selfish worldly nature cries, twill not
come; or, I will tarry yet a while longer. And
what is rebellion, if this be not? It cannot be, but
that God takes ill all that reluctancy and unwill-
ingness that is found in us, as he did in Lot, and
especially Lot's* wife.

Meditations.

y -I Remember he r, O my soul, whenever tliou of-
ferest fondly to look after worldly things, in any
way of^reluctancy against the will ; of God -1
? iBiit it will be said, Hav not good men been
unwilling to die, when they have known it to be
the will of God to remove them ? was not Heze^
kiah loth to die when he had a message sent him
from Heaven, Set thine house in order, for thou
-shalt die ?

To this I reply, if good men have been guilty
of this unwillingness and non-compliance, it is no
part of their goodness. Good men are never the
better for many things that are recorded of them
in Scripture,; yea, at the best, certainly, it is an
imperfection to be loth to die; and if it be no
worse,! am. sure a wise man will not be proud of
it, nor a good man pleased with it.

The best and most perfect saints have been
usually willing to die. There was no more ne-
cessary to be said to Aaron, but, Go up into this
mountain, and put off thy clothes, and die there ;
and he went up and undressed himself, and, died. No
more was said to Moses, but, Go up info this moun-
tain, and see the land of Canaan, and die ; and he
went up and saiv, and died. If I should here
dwell, .and take a view of the way in which, the
saints entertain death, I should find that all of
them entertained the summons of death content-
edly ; many cheerfully; and some not so much
cheerfully as greedily; only Hezekiah desired to
live a little longer, to see the kingdom settled, and
(as it appears) to see an heir of the crown ; and
it must be made an example to encourage linger-
ing, and lothness to die. It is true he prayed to

VOL. 2. 6

62 Meditations.

live, but whether he was absolutely unwilling to
die or not, or whether he resisted the will of
43rod, I dare not determine, nor can any brie
prove. For even Christ himself prayed, Tnatihe
cup might pass from Him ': yet with submission of
his will, J\oi my will, but thy will be done.

MEDITATION XXVIII.

Of not longing after a better Life.

3dly. IP any man be content to spend his -eter-
nity in this world, in this imperfect state, though it
were supposed to be sinless, he hath not arrived
at that degree of divine love, after which it be-
comes every Christian to aspire.

If the prodigal soul do truly repent, if he *lb
see there is a dearth in the whole creation, an
insufficiency in the world to -entertain him, he
will resolve to return to his ^father's house. And
he that could be content ^forever to dwell in a
strange land, and take up with the husks that
are there, declares himself a stranger to the bread
of his father's house;

It may be, some one will doubt, and ask,;
Whether there be any =man so fond of life, as to
wish to live eternally in this body?

To which I answer, That men plainly see and
know that <they cannot, they must not spend
their eternity here, and therefore will not cbi>
fess they desire any such thing, accounting it a
shame to be thought to be fond of a thing im*
possible.

Meditations., 63

But yet really many men wish it might be so,
as having no view, belief, or hope of a better
state. The extremities of old: age indeed do
force men to wish for death, who yet have nor
mind to, die ; but if any worldly man could live in
health, peace, and youthful vigour, it is not to be
doubted but that he would be well content to
live here always. The poets make themselves
sport with one-Tithonus, who wished for immor-
tality in this world; and it was granted him,
that he should never die. But he had forgot ta
put in this, that he should not grow old neither;
so that when he was extremely grown with old
age, and good for nothing, he would fain have
died, but could not. But if God would add inde-
fectibility of wealth, health, and strength, to im-
mortality, no doubt but that every worldly man
would put up Tithonus's prayer.

And indeed, wishing to live another day, and
yet another, and then another, is a kind of wish-
ing to live eternally here.

He is strangely forgetful of himself, and his
true interest, unkind to his own soul, who does
not breathe after a state of perfection to come.
And he that does so aright, will be growing up
into it here. He that rightly desires heaven,
would not willingly wait for all of it till the world
to come,, That which the poet accounted vic-
ious in the sons of men, is virtuous and laudable
in the sons of God, even in this present life, to lay
hold upon, eternal life..

What then, must men leap out of the body?
No, but live: above the body, grow up into a God-

Meditations;

like nature, into a resemblance of Christ Jesus,
which is heaven.

Whilst we live in this body we cannot be hap-
py, by reason of our senses, fancies^ appetites;
we must therefore desire a better body, if T we
study our own felicity. Yea, suppose the Best ;
that we could live without sin, yet all this while
we are but of a low form, we are capable of
more excellent accomplishments. It becomes a
truly generous mind to aspire after perfection, ak
ter a complete rest in its centre, after the fullest
enjoyment of the supreme good.

And what meanest thou, O my soul, to cling so
close to this foreign, this unsuitable relation ! is
there any thing more to be enjoyed here? Are
there any more children in this barren womb of
the world ? And what meanest thou, O my lazy
soul, that thou flaggest in thy motions, art con-
tent with thy attainments, that thou art contin-
ually feeding upon the creature, upon husks, and
dost not mind thy journey ! What an ass was
Issachar, who saw that the land was pleasant,
and bowed down his shoulder to bear, and be-
came servant to tribute ! What a fool art thou
to fancy any rest here, and couch down so tamely
under thy burden ! They knew not what they said,
who cried, It is good for us to be here. Consid-
er what that here was, and that they had more
temptation to be there, in that mount, than thou
hast to be in this vale of tears. Surely then
knowest not what thou doest, who sittest down
contented to be here.

Meditations. 65

MEDITATION XXIX.

Of desiring to be dissolved.

BUT is it possible that any man should desire
todie?

Absolutely to desire dissolution, philosophers
will .not allow; but all divines will allow a desire
of perfection, to be with Christ, and fully to en-
joy the supreme good. Now this (I think) sup-
poses a quitting of this life, and a putting off this
body.

This thirst after holiness and : happiness, is of-
ten made a characteristic of the lovers of God,
and of his Son, Jesus. Christ desired, that where
.he-was, his followers might be also; and why
should not his followers be as kind to them-
selves ?

If we view those texts seriously, which des-
cribe the lovers of God, we shall find this con-

>\ * ,-

stantly to be their character, That they love the
appearance of Christ Jesus; and that they wait
for the mercy of Jesus Christ unto eternal life.

But is it not a sin, to be discontented at our
stay in this world ?

-" To be discontented at the will of God, must
Ibe evil ; for true happiness consists in conformity
of will to the will of Godf. But to long after
rest, and that in God, cannot be interpreted to be
an intemperate act.

It is an act of faith and patience to be content
to live. To desire death out of weariness of af-
flictions, and of the discipline of God, is weak aad

VOL. 2. 4*

Meditations.

cowardly. But to be weary of our distance, ab-
sence, imperfect state, and to long after perfec-
tion, and daily to grow up into it, is safe, good,
proper, generous, and commendable.

O God, loosen my heart; break the league, I
pray, if I may not pray that thou wouldst break
the bonds ! If I may not leap out of the body,
make me very desirous to go out when the way
is open. If my captive soul may not break pris-
on, and free itself, yet make it willing to go out,
when the great Redeemer shall open the prison
doors, and say to the captive, Go forth. Is it
not enough, O my soul ? to have the prison doors
set open; hut wilt thou say also, Nay, but let
them come themselves and fetch me out ? What
entertainment findest thou in husks, that thou art
so unmindful of the bread of life? What an un-
seemly thing is it to be dragged home; to hide
thyself (with Saul) amongst the stuff, when thou
art sought for to be crowned.

Lord ! that I could wait for thee, more than
they that wait for the morning; more than the
servant desireth the shadow, or the hireling look-
eth for the reward of his work ! Oh that I might
never think myself well, but when I am sick, sick
of love.

MEDITATION XXX.

Of the profits of the world.

Now I will consider the world in a theological
sense, and thus it denotes any thing that has op-

Meditations.. &F

position to God. And so we read of the spirit
of the world, the wisdom of the world, the mea
of the world, the fashions of the world, the sor-
row of the world, &c. The .world , in general is,>
whatspeveris not God ; and so even self may be
called the world. :

Whosoever love th any thing, or cleaves to it
more than to God, or habitually prefers it before
him, is a lover of the world. ,

But I will view more particularly, what the
Scripture comprehends under .the notion of the
World, in a theological sense.. ...

And here I shall begin, with the profits of the
world, the riches and treasures of it ; which have
almost engrossed the name, of the world, as be-
ing a principal part of it, to which the generality,
of men are addicted.

This I take especially to be meant by mam-
mow, which one cannot serve in consistency with
God. Whosoever prefers the profits and riches
of the world before God, the same is a lover of
the world.

To speak my judgment freely, I think there
are many things more valuable, than silver and
gold. Learning and valour are better,; all the'
ornaments and accomplishments of the mind are
better than they ; friends are better; health and
peace are better.

It is a wonder to me, that men should lose
their peace, forfeit their friends, expose their
health for these things. Although (I confess) it-
is not idolatry, because these things are not God;;
yet it is absurd, unseemly, and disingenuous^ to

68 Meditations,

- ' j i :

prefer riches before these things, because these
are really better.

To say I had rather be a prince than a philos-
opher, is proof of a low mind.

But to, value these riclies more than God, more
than truth, goodness, and purity,, makes an idola-
trous lover of the world. To seek these more
than the kingdom of God, to hunger after them
more than after righteousness, to confide in them
more than in the promise and providence of
God, doth denominate the accursed person here
spoken of.

MEDITATION XXXI.

Of stealing.

UNDER this head, of the love of the profits of
the world, come to be condemned, injustice,
worldly confidence, covetousness, carefulness, dis-
contentedness, and uncharitableness, and the sev-
eral branches of these.

I begin with injustice. They are all unjust,
who either use undue means, or due means in an
undue manner, to get worldly advantage, and
therein are lovers of the world, more than of God.

The first sort of injustice is in the use of un-
due means. And so stealing, defrauding, lying,
oppressing, bribery, are a preferring the world ber
fore righteousness, truth, and mercy ; and conse-
quently denominate a lover of the .world more
thanofGod*

Meditations.

According to this method, 1 must begin witihr
stealing. God is righteous ; the rJghteous^Lbrd
lovetli righteousness ; whosoever therefore loves
it not, loves not him; whosoever steals, prefers-
the w'orld before righteousness, and consequently
does not love it.

S teal ing is a violation of property. Let 'prop*
erty be what it will in its own nature, be it hot a
sacred thing, be it a necessary evil, be it a good
not simply necessary ; yet it is no\v necessary, as
things are with mankind It cannot well be de-
nied, that theft supposes property, and property
supposes apostacy. If man had continued m his
primitive state, it is likely the earth would have
been as .free to his innocent offspring as the air
is at this day. At first, there was no enclosure
but of one single tree j neither shall there be any
in the world to come, though we should grant
the doctrine of the saints reigning upon earth;

In utmost extremity,, to violate property for>
the preservation of life, is no theft, or at least
that theft is no sin ; yea it becomes a duty. For
no man can be necessarily placed between two
eyils. The one of them will be a duty.

Since the fall of man, property is necessary la
avoid that confusion, which the lusts of men
would introduce ; yet perhaps it is not so deter-
minate and severe as some men imagine. The^
poor Mve an interest in the estates of the rich;
they have a part ; which yet these ought to give ;
not the other to take. If they do not give it,
they are the thieves. For detaining a right is
theft, as \vell as taking any thing away wrong~
fully. I cannot deny but that eyery thief is COY--

70 Meditations.

ctous, but I do also affirm^ that every covetous
maniSathieiV ,

If we could suppose the sons of men free from
all self-interest, and worldly love, there would
fee no need of property ; neither would there be
any poor; f6r there is enough in. the world to
serve all men that live in it, if they would be
content with a due way of living. But God hav-?
ing (it may be for the hardness of men's hearts)
established property, and national laws having
determined it; to steal is to prefer the world
before righteousness and order; whether poor
men steal bread, or great men steal kingdoms.

jLord, grant, that I may never, reckon myself,.
to have any more, than the use of things* lest I
rob thee, (for in truth, thine is the property,) nor
ever deny so much of these things as I can spare,
to them that stand in need of them, lest I rob the
poor!; from whom to withhold, is as- thievish a%
to take away!

MEDITATION XXXII.

Of defrauding.

Is a deceiving, either by words or
actions ; arid both these are either good or bad*.
There is a pious fraud ; whether that ortwhich
the papiats talk so much, be it or not, I doubt*
whether that of Jehu were such, I know not.
There is enough in both of them to make them
frauds ; but whether there be enough in either
to make them pious, I cannot tell.

Meditations. 71

But St. Paul being wise, caught the Corinthi-
tins with guile, 2 Cor. xii 16. This was doubt-
less pious fraud* This always designs the glory
of God, aM the goiod of the person deceived, and
does not use ill means to accomplish the end;
which indeed a man cannot do, and design the
glory of Gocl ; for the glorifying of God, is our
conformity to his will and laws.

I hare always doubted whether Jacob's de-
ceiving of his brother Esau, in the matter of the
blessing, were pious or not ; however, since the
Scripture pa^^s it over in silence, so will I. .

Bad frauds also are either in words or ac-
tions. And so they are committed in represent-
ing things otherwise than they are, whereby our-
selves are advantaged and another is injured ; in
extravagant commendations, undue disparage-
ments, in false reckonings, false weights and mea-
sures; Yea, if the buyer for sell-advantage, un-
dervalue a commodity, cryjng, it is naught, it is
naught, as far as in him lies, he defrauds the sel-
ler; as well as the seller out of covetousness,
magnifying a thing that he knows to be naught,
either cheats, or proclaims that he would cheat
the buyer if he -could.

The fraud of the Gibeonites brought a per-
petual bondage upon them, though (except what
direct lies there might be in it) I cannot see
much -of tin impious fraud in them ; no more than
the greatest part of nominal Christians would ad-
venture upon, if they were in the same circum-

* With respect to 2 Cor. xii. 16- the apostle only repeats
the charge made against him. This text is, therefore, im-
properly alleged to justify cunning. See Dr. Macknight.

172 Meditation^.

stances, and were sure of the same success. And
it is plain that men in war, use stratagems to de-
ceive their enemies, and are blameless; yea, I
reme mber some instances of this in Scripture, ap-
proved by the Lord of hosts; although for my
own part, without a revelation, I would judge
simplicity and Godly sincerity to be the best
policy. : ' ;" .-: - ',''' :.-' - :- : ' -:.;:- "'
- Impious defrauding is, in some sense, worse
than stealing; at least in this, that it offers a
greater abuse to my brother. If I steal from my
neighbour^ I offend against his will ; bu t if I cheat
or deceive him, I abuse his understanding; where-
fore most men had rather a hen were stolen from
-them, than be cheated of an egg ; and it common-
ly grates more upon men to be accounted fools^
than knaves. <

Arid certainly the imposing upon a man's un-
derstanding, and that to his hurt, and my ow*n
gain, is very disingenuous. If he that calls liis
brotherhood be in so much danger ; what of him,
that makes him so ? Every man that defrauds,
imposes upon his brother's understanding, and
makes his .brother a fool. If Moses had indeed
put out the eyes of the twelve tribes, as some of
.them falsely insinuated, and had made himself, al.
together a prince over them, he had better jus-
tified their murmurings against him^ than any of
ithose things did, that they objected against him

Meditation^ 73

MEDITATION XXXifl.

Of lying for worldly Advantage.

ALTHOUGH it should not prove successful, and
that thereby men do happen not to deceive; yet
to lie, with a respect to worldly gain, is a pre-
dominant love of-the^world ; .for it is a preferring
of the profits of the world, before truth j and God
is truth. ;

They that maintain any known erroneous opin-
ion or practice, only to maintain a party, a name,
an interest in the world, are liars, and .lovers of
the world. Truth ought to be dearer to u' than
our .-'live's,' much more than liberty, estimation, or
interest. And Oh ! would to God, that some of
the -greatest pretenders to religion, one w.ay or
another, would .thoroughly examine themselves
here ! I am 'Very jealous, tnat -many palpable er-
rors are defended, and many plain t rut I is are dis-
sembled and concealed ; or at least many doubt-
ful things imposed for truth, merely in favour of
Worldly interest, and that by many that carry their
heads very high, and that to very, pernicious con-
sequences. \ ,.

It is confessed .indeed, that all truth is .not so
weighty, as to be professed to the loss of life;
but -all truth is so specious, (as much as St. Paul's
cloke, and parchments that he left at Trfcas) as

not to be denied; no, not for the preservation of

i i* * '

life.

2" . . *9

. .'!./.:.-

"74 Meditations.

XXXIV.

- : Of oppression. :

THERE are two thirigs especially that iiukt j the
wise, arid spoil their wisdom, oppression and bribes
put together! See/. yij. 7. Oppression makes men
mad, and impatient, fretful, and so to departifrdin
their wisdom^ Gifts blind *heir eyes^ Bind make
them foolish in acting j these must needs ith^rer
fore^^be great evifei -?It- is strange, tfeat giving
should do men as much mischief as taking away;
and ^et so it is^ both^alifce spoil men's wisdom^ -

l-lie very threatening of oppressaon made ten
tribfes m twelve so mad, that theyi turned -pefoeis^
and made a defeGtioh 4roin ^ Rehoboam. ?

This oppression 'is properly found in r <the5vrfeih,
su^h s as kin^s and law-divers. The law is-^so far
from %4eusing oppression^ that the '

eist oppression that ever Was
sight of ihe sun, (nay indeed the ;sun:ifld?<bis; tee
as :; being ashameid to ^see it,) was ? justified
la-W^ : We -have a few, and by our law ke
die, John xix. 7. And We do elsewhere read
^esfct Oppressors, that framed mischief <by -:a
Ps. xciv. 20. Landlords oppress in reritis ;
t ets in Work ; yea, any *man f may 50ppr<Sss^ ttfaat
has "but so ^miieh^ as^ai* Ahorse" to ride bnf in'^if^-
ieW^n^^otUBy ^vantage before 'rigpit^buki^ss
and inercy. ^? ?

A man may be an oppressor, in an undueV.se-
vere, cruel exaction of that which is his own.

Meditations*

The servant in the Gospel that cast his fellow-
servant into prison, who was willing^ to pay, but
at present could not, Matt, xviii. 29. was a no-
torious oppressor.- And "indeed, the most mon-
strous oppression of all, is when the poor oppres-
sethr the poor ; they who feetl the burdenTthem-
selves, and consequently should pity others ; they
who are not able to make restitution, as soon as

can. ;

. f It is one of Solomon's, aphorisms,. He that op-
pwsseth the poor reproacheth M& Maker ; that is,
either God who made him after his own image,
or God who made him poor; for even .poverty
itself may be called the gift of God, ft**A}tn &
* |OMW, [a bestowment of the happy beings
who live forever,], .as the heathens could ac-
knowledge. As if he should say, Shall he be
reproached or wronged^ whom the master of
the family has employed in, th^^meahest offices
of the family f It is not t he sery ant's fault that
he is so mean; if any man reproaches, he re-
proaches not so much him, as his master. The
foot cannot help it, that it is. not the head. Most
men are poor of God's making ; but if any make
themselves poor, it is not for any man to oppress
them, nor for every man to- reproach themnei-^
ther; for reproach is a sort of punishment, which
every man may not inflict.

There are several sorts of oppression; in
goods, in money, (as they that detain the hire of
ths labourer,) in racking of rents, in sell ing, (mak-
ing men pay the more for their necessity,) in
rightsyin liberty, &c. some of which I shall have
occasion to meditate upon hereafter, and there-
fore will dismiss them, at present.

76 jffledittitidwsc

MEDITATK^N

THEY that take gifts to pervert justice, or fa*
vour any cause in judgment, are. lovers of ;ihe
.world ; for they prefer it before truth and right-
eousness. I do not think that every present is a
bribe; but I think, it is safest for a minister of
justice not to take gifts at all, lest he should; be
corrupted.

There is certainly a wonderful power in gifts,
to blind the eyes even of ih wise, Exod.. xxiiLS.
Ever if man (saith the wise man) is : a friend to
him that giveth gifts ; which argues the g^eat in-
terest that worldly profit hath in the heart of
man ; and consequently, how hard and noble a
thing it is to be purged of worldly love.

Giving is indeed noble ; Beatius est dare* qvqm
accipere ; [It is^ more blessed to give than to^re-.
ceive.] . Giving to the poor is a godrlifee act j 'i but
either to give or receive gifts for the perverting
qf justice, is abominable. i

Bribery, in this respect, is generally a greater
sin than stealing ; in that stealing is mostly com-
mitted by men that have need, and bribery^ cpm^
monly, by the m that have none. The lesser the
temptation, the greater the sin.; :;n<

Bribery may be committed in many things be-
sides money ; the bottle and the bag do speak as
corrupt language, as the purse. : u;

And there are many kinds of indirect bribery
per altum, [by another,] as bad as that which is
Direct and per se, [by one's self.]

itations. 77

There is 5 a kind of bribery in ecclesiastics, that
seek after popular acceptance ; and chaplains
that preach pleasing things, or stifle doctrines
that they know will be uhpleasing (however edi-
fying) to gain preferment; which, if the law
would^ allow; the exposition, mighVperhaps;- more ?
properly, be called simony r than bribery.
v leaj there is a strange kind of blasphemous brib-
ery that men use towards God. I suspect the
greatest part of worship in the world is inten-.
tidnajfjibribery. Some go about to bribe God
with their prayers and; fastings, and forms of de-;
voAion, some with their alms and acts of charity;
as they of old did with their oblations and sac-
rifices, of whom the satyrist speaks wittily :

Riorum lachrymce mentitague munera praistdjii ^
171 venifym culpis non abmiat, ansere n^agno
Scilicet et temti popano corf upttts' Osiris.

c [With"tears and^ insincere presents they seek
indulgence for their faults, and Osiris is bribed"
By the offered -goose and cake.]

Nay, it is to be feared^- that however precious/
* doctrine faith is, there are many, that under
the notion^ of believing, do indeed go about to
bribe the justice of God with the righteousness
oiltChrist; as indeed all those do, who lay great
stress upon the righteousness of Christ, and tliem-^
selves take no care to be righteous. Although
our Japqstle hath so plainly/ told us, That he that
worketh righteousness is righteous*

There is also a great deal of political bribery
in the world ; when counsellors, senators, or oth-

VOL 2. 7*

78 Meditations

er trustees, betray that sacred thing^ their trusty
for money, or money's worth. Perhaps some of
this will be appropriate* when! come to/cpiisider
man in his political capacity; if it should not, I
know it is easy for any, man to enlarge upon it in
his own meditations.

MEDITATION XXXVI.

Of those that offend in the undue degree of seeking;

"-. ",-- -.; ' riches.. . ' .' ./; -(

- - ' . - - .>>-. v

-"_' : - ';"..' - .<''.

UNDER the nbtior^of unjust, are* comprehended
not only those that use undue means,, but also they
that use due means in an undue manner, to get
worldly riches ; and these are equally lovers of
the world. V-

These are of two sorts ; either such as offend
in the degree, or such as offend in the season o
seeking the world. , ;

They offend in the degree, who although they
follow merchandize or trades in themselves law-
ful, yet pursue them so ardently, so eagerly, with
so much intenseness of mind, (which is an excess
of diligence, as idleness is a defect of it), that
they plainly appear to make the world their
-tfy*$ [first object,] and other things their vti^ycv^
[secondary object,] the world their God, and the
things of God a by-business. They invert our
^Saviour's divine counsel, and eek first the world,
^which is the alia [other things], spoken of in,
Jliatfc'xi- or rather ^aliena [another's things! ."to

L - ' Q" J

the soul) but about the kingdom of God and

Meditations.

righteousness, they are very indifferent. They
work put their livelihoods with more fear and^
trembling, than their salvation ; give all diligence ,
to make their callings and the effects of thin>
sure, ibut little or none to make their calling and.
election sure. They seek and grasp the world
with great eagerness \ they rise up early, sit up
late, eat their bread in carefulness, waste their
strength, spend their age in toil and sorrow, per-
haps shorten their days with immoderate labomy
and will be found at last to be^/c/o de se. [Self-- -
murderers.] For a man may be a murderer as
well by employing his hands too violently for.
himself, as by laying ^ violentjiands upon himself.
They are resolved to secure^ their worldly inter->-
est ; hut they will trust God with their souls, as if
they hoped those would fare wett enough of.
course. To trust God with our souls is good;
butito pretend to do it, and in the mean time to-
neglect them ourselves* is a profane kind of faith;
men do not thus trust him with their. bodies, _or_
estates. The faith that rightly trusts, does also,
love, and Work, and work by love.

MEDITATION XXXVII.

.'. i "''

'' ""- ',: ' - , '

ose that offend in the undue season of seeking-
: i the world.

'- - 1 ""-"-''

; THEY offend in the season of seeking the world,,
who >f olio w their worldly employments in any
season that ought to be devoted to the service of
God by his special command.

Concerning tke special season of prayer,!
have nothing certain that I know of, though ifcis
most proper and becoming to begin everyday wltk
God; most ; reasonable --that the xfevoufcejaeulatiom
of thanksgiving or supplication^ should tafce plae^
of worldly cajres-and'contri vances, and should Meep t
house in the soul at night, when they are all ;dis^
missed. A- dog is : a man's , servant 9 which ^he*
turns out of doors at nightj when he takes his-
children to bed with - him ; the dog may not en^
ter^ih uthe morning without leavey till the door foes
opened forhim ; whereas the children get up, ancK
come into the house when they please; '

- We do indeed read of the hour of prayer, J but
it is hard to say, which hour it was ; or if we
could, Where is the divine authority the stam|^
of^ God rfor the observation of it ? '

But the fiord's day is certauij known and com-
manded to be observed. They that then ordin-
arily prefer the management of%orklly business;
before the worship of God, appear to be lovers^
of the Worlds

% 1 know we must allow here for the worfc& of
necessity and mercy ; these are to take place of
the Sabbath. The preservation of life, though
it be but of a beast, is an act of mercy, which-
Grod himself prefers before sacrifice ; and so did
the Lord of the Sabbath, by his example, teach;
us to do. .

A physicianJs excusable in travelling to^relieye
his patient, if it be, in the sight of God, rdther JDV
merciful carev than worldly coyetousnessi But?
if the expectation and desire of a fee be most pre-
dominant, it is in vain to pretend necessity ; God

1

Meditations:

shall find it out ;: before him it will bear them out.
but bad ly^ to plead, -The la^w allowed it*
; -u iBut who shall excuse the .lawyers,: and other
men ithat travel journies'uponiordinary occasions^
and I upon? business o light ;momemv and violate
the ; Lord's day to save a little money, or a little
Idbourj or for more convenient dispatch of worldly
business?, ;

To contrive to take a sermon in their way, to*
be at church at such a place by such an hour, I?
suspect will not mend the matter before a jealous
God. Christ says, Ye cannot serve God and mam-
mon : But these ingenious worldlings have, found
out a way to do it. They can travel a good" day'a
journey, of twenty or thirty miles perhaps, and
yet contrive to be at some church twice the same
day. Then they say to God, Lo there is that
Waich is thine; the rest is my own. Why may I
not make the best use of it? Thus they divide
the day betwixt God and the world. But wheth-?
er; heSthat requires a whole day for his service,,
will accept such partnership, viderwtiUi,it.is good
to consider well of it,.

MEDITATION

: - ; Of worldly confidence.

3 AFTER injustice, comes worldly confidence to
be condemned. Trust and confidence is a part^
ofc Worship ; worldly confidence therefore is idol-
atry, Kea, it is blasphemy! to rest in and upon

filfc Meditations^

the;ereatuFe^ since-God alone i
and the confidence o^the ends of the-
^TovGonfidein the duration ;of riche
of folly, because t hey are winged, and so uncer-
tain; Tkoufool^ this night, &c* But tliis^isnotlhe
folly that fcmean*; ^ i

HTa trust in riches, to repose one's
them, therefore to account ourselves
safe -because we have them, to rejoice mainl
them, crying* B,e merryj thou hast goods
fop many years : This is the worldly confidence
that-Godi has so- often condemned and forbidden.

God shall destroy theefor ever, says the psalmist^
(|Ps; 52,^) *Ffie righteous shall laugh at him, (say-
ing,) L& this is the man that made not God his
strength, but trusted r in tha wjwndance of his
riches?

Job reckons it amongst the greatest of sins^ to
say to gold, Thou art my hope ; or to the fine
vThou art my confidence, Job xxxi. 24; ?
hose' that trust/in Tiches, shall not :berpr0jBted
them ; either to bribe the enemy, wno shall
despise their silver and gold, as the prophet
speaks ; or to purchase health in time of sick-
ness; strength and swiftness, shall not avail;
God will baffte these, by making the enemy swift-
er and stronger to pursue. Ye said, we will ride
upon the swift ; therefore shaU they that pursue you
be swift, Isa. xxx.. 16.

Charge them that are rich in this world, that
they do not trust in uncertain riches, says the apos-
tle. Lord what a strange thing is inan ! He
must not only be admonished, but charged. Why,
Chat's the matter? That he dp not trust in rich-

Meditations. 83

Bracer tiain riches; ^ vWhy^ if they be uncertain;
t here 4s no danger ofeusting in them. Yes, f tfley
*tain, and he knows it, yet %e inustvbe
ndtf to ntrust in them.

endless to give an account both frona
sacred and profane history; of the disappointments
ofNfrhbse ^ itnat have relied upony and thought
fhejiQQSiBlves -safe m their temporal prosperity and
worldly riches ; or of the princes of i the Dearth,
tltaitfhave been miserably-deceived with theinuni
|>er^and strength of meny horses ^nd siiijs,
wherein they have confided, more than in ; the
Jjord of hosts.

MEDITATION XXXIX.

npi KTiStf^Mtf, or, of covetoitsness.

I will now consider of covetousness, which is
aii findue desire of worMly wealth. This desire
is undue, fey the jdndiof the wealth, or by the de*
gree of th desire : And so we are covetous^eitb--
er when we -lust after /that which is another
man's ; or intemperately desire worldly wealth
qf our sown, \ though we use no indirect means to
obtain $i. ' _,; v

-o/I'he first of these, is that covetousness direct-
ly aimed at in the tenth commandment, called in
Cifceek^ri%H ; and it is n sort of invading of anoth-
er man's right.

5 iHhet5e-is ;a goodrcovetousness^ atioveting earn-
estly therbest gifts ; but ;this : iig impropei ; ly called
bvetousness. For to speak properly^

Meditations.

not to covet the gifts and ^graces that are in oth-
er men, although in themselves they are desira-
ble,.yet as they are other men's, they are no-t the
object of oilr desires. There may be a bad de-
sire of a good thing, i ; /:

Evil covetousness is of earthly things, and it
supposes an impotent and worldly mind, and sin
over valuation of earthly things; it proves us to
be led by : t>ur senses, and not by right reason.

This covetousness is a kind of spiritual adut
tery. Not. only he that looks upon his neighbour's
wife, but he that looks *upon his neighbour's
house, or land, or goods, to covet them, is guilty
of worldly love ; and that is spiritual adultery.
A sin little regarded, I suspect, but certainly very
dreadful. .

The first unchaste glances of the eye towards
any thing that is our neighbour's, are forbidden;
and it becomes us to be offended at them, to
make haste to suppress them. But if we allow
them to grow up into wilful and steady desires;,
they are that predominant love of the world that
the apostle tells us is so pernicious.

See what severe -notice God takes of this kind
of covetousness ; how he visited it in Eve, who
coveted an evil covetousness to her posterity ; in
Achan and Ahab, who coveted an evil covetous^-
ness to their own houses.

There is no man that is over-greedy of posses-
sing, but will sometimes desire to have what' is
none of his own. If this be the standing maxim,
Oportet habere, [We must have ;] it will follow,
Unde habeat qucerit nemo, [it is no matter how he
comes by it.]

Meditations. 85

They deceive themselves, that excuse their
covetousness, by saying, I covet nothing of your ? s,
I desire nothing but mine own. This cannot be ;
every worldly minded '-man is guilty of this covet-
ousness; for the same nature and principle that
prompts men so greedily to. grasp their own, will
certainly put them upon a desire to obtain oth-

er men's.

This kind of covetousness has a great deal of
injustice in it; it is a kind of stealing.; He that
lusts after a woman, is an adulterer ; he that
hates his brother, is a murderer ; and by a pari-
ty of reason, he that covets is a thief.

Lord, who knows how oft he is guilty in one
degree or other ! Help me to make a covenant
with my eyes, lest they betray me in looking
upon my neighbour's house, as well as his wife !
--. There may be covetousness, in too vehement
desiring of what is another man's, though one be
willing to give a sufficient price for it. I do not
think it will excuse Ahab from covetousness, that
he offered a full price or a good exchange for
Naboth's vineyard. Nay, the very over-buying
of a thing, (if it be judicious) is an argument of
covetousness ; if some present necessity, or un-
seen convenience do not excuse it. And what
clan one make of them that cry, I wish such a
thing were mine to bestow upon you ; or, I wish
it were mine, so that ; no body were the worse
for it ? What, I say, can any man make of these,
but fools and covetous?

To heal us of this disease, let us learn not to
overvalue earthly things. They are all lovely
only in God. In him we may enjoy the sweet/
VOL, 2. 8

86 Meditations.

ness of all these things^ without possessing fthe
things themselves; so far as we are spiritualized,
we live upon God, and enjoy all things in him, and
cannot be covetous. m

The sin of Eve was, thathe -coveted to fte
like unto God in his incommunicable properties.
If she had been omniscient as God, then God had
not been omniscient-; for there cannot be ;two
omniscients. But the only laudable covetousness
is, to covet to be like unto God in his communi-
cable perfections.

MEDITATION XL.

, or,vfcovetousness.

AN Immoderate, greedy desire of worldly
things, though not attended with another man's
hurt or loss, is covetousness. x

To seek an unwieldy greatness and fulness in
the world, to extend one's care to children's chik
dren's children ;; what does this import, but an
over valuation of the world, and an atheistical
distrust of God ?

To be more studious of worldly accommodations*
than of enriching the mind with virtue ; of gain*
ing an estate, than of saving the soul ; of portions
for children, more than if their education; is
palpable preference of the world before God, and
rank covetousness. n ;

And what excuse can be made for those greedy v
tradesmen, that appoint to- themselves 6 end^
no measure of getting ? I know indeed that an

Meditations. 87

employment' is good ; and I know also, that there
are many good way? of men's employ ing; them-
selves j besides hoarding riches. 1 suspect these
men do never sincerely examine themselves,
whether all this time, in all these pains that they
take, they act out p pure r conscientious desire
to live in an employment. Methinks it is very
agreeable to the temper of universal charity, to
&ay, Now that I have provided for my own
house, when shall my brethren provide for their
houses also ! I will make room for those that are

' '-"". -.' *

straitened; I have eaten and drunken, now let
them also eat and drink. Or if pure conscientious
desire of an employment keep them in their sta^
tion, that they will still work with their hands the
things which they account good, let it be to give
to him; that needeth..

JVIuclx wealth necessarily brings along with it

1 p *, & ,, P :

much care ; many tears do usually increase j
worldly desires will be followed with great ac-
counts.. And to prefer this before the peace and
quietness of our minds, and the easiness and suf-
ficiency of our accounts, favours of great impru-
dence, and impiety.

I know covetousness is hard to be discerned,
and it is of so ill a name that few will own it.
But the Searcher of hearts does discern it; and
his word does describe the men that are guilty of
it, by their hastening to be rich, by lading them-
selves with thick clay; by their willing to be
rich, (1 Tim. vi. 9.) ; by their rising up early, late
taking rest; eating the bread of sorrow, and the
like. And we can partly discern men's necessi-
ties, their familios, and their dependants ; if their

88 Medilativns:

worldly care exceed what these do in reason
for, it is to be suspected, that it is degenerated
JHto covetousness.

To these intemperate desirers after wealth, I
commend that plain but terrible text of our
Lord's, It is easier fir a camel to go through the
eye of a needle^ than fir a rick man to enter into the
kingdom of heaven. What a strange task is this!
Yea, though we should be so favourable as to in-
terpret it of a cable rope, which yet the spelling
of the word will not endure. A camel go through

the eye of a needle? it implies the greatest hu-
i.-iv r n

man impossibility.

Oh, but (says the worldling,) God can effect
this; for the text tells us for our comfort, That
with him all things are possible.

But I pray, friend, How 'know you that God
will ? Is it not that God, who hath commanded
you not to covet, not to labour after the meat
that perishejth, not to be careful what to eat and
to drink, not to seek great things for yourselves,
not t f g lay up treasures for yourselves on earth?

On, but they can evade the reproof at least by
distinguishing. By rich men are there meant,
Those that trust in riches. Now, say they, we
can avoid that well enough.

Nay, not so easily neither. If it were so easy
a thing, What need rich men be charged so se-
verely that they do not trust in riches? It seems
rather to be very difficult, next to impossible ; in
that Christ hath made having; riches, and trust-

- ~~ " : ' '"- - ^j' ' ' . ' ' '

ing in riches, to be phrases of the same import,
Mark, x. 23, 24. The Scripture records those
few that were rich and good, as wonders of di-

Meditations. 80

vine grace, as instances of omnipotence. And in-
deed thefe are but very few 01 them. He was
considered a prodigy, Quisqttis ingentes otulo ir-
retorto spectat acervos, [who could look calmly
bni^si; hetips of- wealth ;] and so he may be
now.-'" ;'. '" "' : " '. ' ,. " - ' ' ..

It is the character of a disciple of Christ, To
forsake house and lands for his name's sake. And
is it an argument of a mind so disposed, a sign of
a soul so prepared, to be perpetually grasping af-
ter more, and to be joining iioiise to house, and
fendtolarid? *

If they that hunger after righteoasness. are
therefore blessed, be'cause they shall be filled, I
am sure they must needs be cursed, that hunger

:'.- ---'."-'. V " - . " ' . " *J

after the mammon, of unrighteousness; for they
are not, cannot, shall not be filled.

Qh the shame that is upon the professors of
thfe religion of Christ Jesus ! Men that pretend to
a life more excellent than that of a prince, to be
guilty of covetousness ! All their religion is vain,
who mind earthly things. O Lord, incline my
heart to thy testimonies, and not to covetousnese!

MEDITATION XL!

Of carefulness.

I will descend a little lower, to consider of
worldly carefulness. This is directly contrary to
Mth in the promises and providence of God, and
sb is ^preferring of the world before him.

VOL. , " : '8*' ' " ' ; " '

9G Meditations*

It proceeds from a distrust of God's providence^
which distrust is very sinful and dishonourable^
nay, it is as if one should refuse to take God's
word for sufficient security. However light : men
make of it, and however small a fault the world-
ling represents it to himself, sure I am, our = Sav*
ibur connects it with gluttony and drunkenness,
and seems to make it as bad a fault and as dan- v
gerous as those, (Luke xxi. 34.) Take heed lest at
any time your hearts be overcharged with surfeiting
or drurikeniiesSi or cares of this life, &c. i

It argues a wafot of ingenuous affiance in God,
and is perplexing to the mind, hindering converse
with God, which is the highest perfection, and
the greatest happiness of the souls of men.

What can I say worse of it, than that it is un-
seemly, uneasy, unsafe, and unprofitable? For
after all our cares, all events depend upop God;
and all human solicitude cannot alter or fix one
event, nor make the least change in the course of
things, Not one hair white or blade.

I do not remember that Christ Jesus was ever
more industrious in arguing against any thing, than
against this worldly carefulness, Mat. vi. Read
the Gospel throughout, and I do not think you
will find him to have set himself more against
any sin than this.

Our heavenly Father is very gracious in offer-
ing his help for our relief against this carefulness.
The curse be upon me, said Rebekah to her son
Jacob. Kind mother! Such is the kindness bf
cur Father, Cast your care upon me. It is an
easy and pleasant thing to depend upon another,

Meditations. 91

tar trust to ; Al mighty ^Goodness, iff comparison of
what careful anxiety is. k :

>: Diligence ;is not this carefulness 5 care is not
soa much forbidden ius as carefulness;. This so-
licitousness about the world is known to be sin-
fiilj byi the uneeaspnableness of it, the immoderate^
ness of it ; when men take more -care,, and exer-
cise theirf iooiniis much more -about, th things of
the/ hody^ than of the soul ;.-. : -; ltime, ; than o
eternity.

Lord, make me to understand the value of my
soul, and the danger that it is in, that my thoughts^
and cares may be mainly bestowed upon the pre-

^ <'-'- 'if - -- - .'-".''-- - 9-~

servation of it ! Let me see the particular provir
denee,of v !Grod which reaches even to every spar-.
row^a r hd single ihfiir^ of , my head ; and believe,
all; his .gracious promises, so as not to be any ;
more solicitous about this world!

MEDITATION XLIL

, Of discontcntedness.

" . ,.T--. '.,- : . /.;;- ,-;...-

DISCONTENT is the tumult or mutiny of the soul..
In civil affairs^ mutiny 'is accounted a degree of
treason; and it is no less in spiritual.
-;A restlessness and unsatisfiedness of mind with
our present condition, is preferring of our own
wills, or our own ease and accommodation, before
the will of God.

:<>, This I distinguish from impatience, for impa-
tience always . supposes evils ; but discontent may
be in plentiful and good condition.

When this discontent fe predominant, it argiies
& worldly temper, a soul too 'much affected Jtd*
wards Worldly things, and an unsubduednfestltb
the will of iSbdj it -ialgU6^-l^ayJ- J '^^'e>-^^--u
belief; ;:' '"'.''"''. :' '" ' :; " ': V ; ; - M '' ! -^^--!--^ i ^

It is plainly o/ur duty to be contented with such

tfiiifigs ^s we have. ; ""'''^:/'\'\':' ; 'V -'^

: WhaJP then, may" some ofiig say^s May we
pray to be delivered out o affiictibn,^ out of
pn, debt, or disease ? ? ;

This bisection belongs W thep hea:d of ihifea-*

: , V ' " *~^ ' -i i^'

tiehce, ^6 which- 1 refer < it* ;

But may not a mati'seek to have more^thbugb-
he' have 'enough 5 to be still richer and) richer ? - '

*Ans. In general, it is an admiraWe temper t^
Seek nothing. If We have enough we ought nbi
tb^desire more ; for by the same rule" we" ma^
desire still more than that, and yet more, and tib
measure will be put to our desires. ;

But it will be asked, What is enough? ^

Which is a very hard question to answer 'ft
is not the same to all ; yet there is such a quaii^
turn as enough in the world. To the apostle
Paul food and raiment were enough, lTti7i.vi;8^
To Jacob, bread to eat, and raiment ^ to put br^
were enough, Gen. xxviii, 20. A little is etiougjfl
if we reckon right, if we reckon wrong nothing
is. Natura pducis contenta^ was the old saying,
Nature is content with few things; and sure
grace desires no more. Let us contemplate the
holy Jesus, and consider what he accounted
enough. It is most certain that he might Have
had iriore^ there fbre his was not a forced con*
tentment j so far as can be gathered froni nil

Meditations. 93

story, a small pittance in the world was enough
to him.

I know it may be replied, Christ had no chil-
dren to provide for. - ....

I answer, that he had a great deal of kindred
whom to make great. We are told in the. his-
tory of Nepotism, That those that pretend to
great holiness are much given to hoard for their
nephews, though they have no children.

Suppose we have children, if we know what
is truly enough for ourselves, we may know what
is enough for them. Will it certaily be the bet-
ter for them to be left rich ? I am sure it proves
worse to many; a fuel to vice, and" that is worsts
Poor men's children commonly prove the best ;
not only the best men, but the best scholars^ the
best artists. To marry children richly, is not
the way to make them better, but prouder, and
idler. The best provision for children, is. educa-
tion ; the best matching them, is the uniting o
their souls to God.

But what shall we say to those that covet for
they know not whom ; that have neither child
nor brother, yet are not satisfied with riches*
Eccl. iv. 8. If this be not vanity, I know not
what is.

But still it will be pretended, We desire more
only to have to give away, and to do good with.

This, 1 doubt not, is but a pretence, and a
mere fallacy. Has any man indeed so great a
desire: to do good, that he will load himself with
certain accounts, for the uncertain thing of doing
good ; venture upon temptations and snares, en-
danger his soul to do good ? This would' be a.

Meditations.

/

fervent lover o God indeed/ But who, will shbw
him to me t ; :

Lord, convince me of the wisdom of the Di-
vine will, that cares for all men most suitably*
Xiet my soul be so overpowered with the sense
of it, that I may, prefer nothing ! Mortify-in me
all proud preference to my own will and wisdom
before thine ! Suffer me not to allow, mysdf ia
any discontent, but a holy weariness of my dis-
tance from thee, and a noly restlessness in my
mptions towards my centre! Amen, Amen,

MEDITATION XLIII.

Ojf immoderate Mourning^, or Impatience^

IMMODERATE- sorrow for the want or loss of
worldly things, springs from an intemperate love
of the world. It is certainly a preferring of
worldly things before the will and wisdom of
Godi Hereby we contradict it, resist it ; we
would destroy it if we could, and set up our
wills in its stead.

It is very foolish too ; for if we bind up our
hearts in worldly things, and they happen to fly
away, they carry away our hearts too, and leave
us dead and stupiiiecl

It worketL death sometimes in the plainest
sense; men go down into the grave by mourn^
ing; but in a spiritual sense certainly it is fatal-
and destructive, if predominant..

It must be confessed, that many good people
have had seasons and passions of this; but this

Meditations.

will Dot justify others; it was unseemly in them ;
let us beware that that be not predominant and
habitual in us, which in them was only a vio-
lence, a sudden fit of passion, which they subdu*
edj^esently, and eyer repented of.

This impatience of evils is very unreasonable,
Shall we receive good at the hand of God, and shall
we not also receive evil? Who am I, poor, proud*
sinful .wretch, that I should fancy myself to be
such a darling of Heaven, that it should not so
much as suffer the cold air to breathe upon me ?
Shall I be glad to receive the good which I have
not deserved, and be angry to bear the evil that
I have?

It is unreasonable upon God's account too*
The degree and duration of all sickness is weigh-
ed out exactly by an infinitely wise mind. The cup
that is given us to drink is mingled, and present-
ed by our heavenly Father. Moreover, this,
wise t God k infinitely kind too ; He doth not wil-
lingly afflict, nor delight to grieve the children of
TWCW, Lam. iii. 33. He would not afflict them but
ibr some good that he hath in view.

When we pray, That the will of God may be
done, it seems we mean his will of kindness only.
Lord, we are willing that them shouldest bless
us, and do us as much good as may be; but no-
thing of thy afflicting will ; Oh no. Or if that must
be done, let it be done uj on others, not upon us.
Oh rarely distinguished ; as if we should say,
Our Father, we desire that thy will may be- done
and executed universally ; but yet with this
limitation and restriction, that it do not cross
our wills at any time. Or will we understand

Meditations.

our prayers so, as that all men should be ready
to do the will of God, but not that God should
do his own will ? Rare divinity ! :

Oh but my impatience and immoderate mourn-
ing over losses of estate, relations, health, doth
not proceed from any over-valuation of them, but
from the sense of God's displeasure, he afflicts
me for my sin; thus providence is a judgment, a
punishment ;- and may I not, ought I not to lay it
to heart?

Ans. You believe so; and therefore you in-
fer, that it is reasonable to be impatient. You
do well, to be angry, and intemperate. And I
pray, why should we not be content that God
should punish us for our faults ? Ought we not
to submit to the discipline of our heavenlv Fa-
ther, as well as to the parents of our flesh? It is
hard to say when God punished his children for
their faults; but be sure however, that it is for
their amendment. And to be impatient that we
are corrected for our faults, is an ill kind of re-
pentance, it adds faults to faults.

Good God, mould my will into thy holy will!
Thou art fatherly and friendly in thy corrections ;
rather smite me, than not recover me ; rather
make up my way with thorns, than suffer me to
wander from thee ; make me more willing to
give my back to the smiter, than to perish for
want of chastisement! Let my afflictions bring
forth the pleasant fruits of righteousness, not the
sour and narsh fruits of impatience !

Meditations. 9?

MEDITATION

; Of uncharitableness.

are many sorts of uncharitableness;
tut because I am considering the riches of the
world, I will confine myself to that of not giving
alms.

Not to give at all, and to have bowels perfect-
ly shut up against the indigent, is the grossest
uncharitableness. So gross, that I think few are
^guilty of it, and none will confess it.

To give something, but grudgingly, and with
an ill will, is uncharitableness ; not to take pleas-
ure in this exe rcise, spoils it. Men may be many
?ways forced to give, and yet no thanks to them;
it does not proceed from a charitable mind.

To give sparingly, is uncharitableness. Not
that true charity consists in the quantity, but in
the principle. The Gospel-widow gave much in
giving her mite. But not to give proportionably
to what God hath given us, and as the necessities
of our families will permit, is uncharitableness.
-Nay I suppose that the nature of true charity
requires, that a man do sometimes deny himself,
and straiten his own family in some degree, t re-
lieve the necessities of others.

If any one would know the just proportions of
charity, I confess I do not find them precisely
stated in the word of God, neither is it an argu-
ment of a charitable mind to be curious in this
inquiry ; I suspect those who are so, as I $o those
who labour much to know the lowest degree of
VOL. 2. 9

Meditations.

saving grace; To those that ask, How muck
more must we give ? I will not answer as pur
Saviour did in a similar case, If you will be per-
Ject, go, sett all, and give to the poor ; but I; will
desire them seriously to consider of ^he propor-
tion which God expressly required the Israelites
to give to the Le vites and to the poor ; and ; of
that tenth part, which it is reported that Dr.
Hammond and many other charitable persons,
have thought themselves bound to devote to
charitable uses ; and then only add with our
Saviour, Go thou and do likewise. But it is against
the nature of charity to be stinted. I think
therefore if we lived by this short rule at pres-
ent, it might do well; to give what we can spare,
and to spare what is more than enough for our
own use. When I and my family have eaten a
dish of meat, I do not grudge to give the rest to
the poor. And so I argue " when I have enough
for myself arid mine, the rest belongs to the poor."
And would to God men would know when they
have enough of riches, as they do, when they
have eaten and drunk sufficiently !

To give that which is another man's is not
charity; m* at least it is an ill governed charity,
that r is not in conjunction with justice.

O thou that takest pleasure in the communi-
cations of thyself, that gloriest jn sending forth

f \ C . I. ^ ' x" '

rays ol thy own perfections, who rejoicest in
thyL works of bounty ad mercy, conform me
also to this divine disposition, that I may rejoice
to do good; account it a better and .more blessed
thin^ to give than to receive ; be better pleased
to find an object, upon whom to bestow a.tre.ap-

Meditations.

are, than to find a treasure ! And let this rejoi-
cmff be pure; not springing from the hopes of a
reward, (lest my very charity at last should be
found to be covetousness,) nor from applause in
this world (lest it should be pride) but from a
principle of God-like love, Christ-like compassion,
and rational belief, that it is better to give
to them that need, than to keep what one needs
not!

And O my soul, what does it profit, what signi-
fies the mere profession of gold more than of
stones? The use then is all. And what better
use can there be of any thing, than to make it
serve a public good? quo communius eo melius,
[the more common a thing is, so much the bettep
it is.]

MEDITATION XLV.

Of pleasure in general*

THE general notion of pleasure is a gratifica-
tion of any faculty; or a satisfaction resulting
from the union^of the faculty with the object.
From whence it follows, that there must needs
bathe greatest pleasure in the enjoyment of God ;
especially when all the faculties shall be advanc-
ed and enlarged. .

It is not hard to say, nor hard to conceive, that
mail's chief happiness consists in pleasure; for
the happiness wherein man takes no pleasure is
not happiness. Heaven itself cannot make a

* 11

mind happy that cannot delight in it.

100 Meditations.

It is lawful to take pleasure in the things
which we possess. Solomon seems to make it
an argument of a worldly mind not to do so ;
sure I am a man may do so, and yet not be
sensually voluptuous. It is strange that covet-
ous men, who love the world most, should yet
jGnd the least pleasure in it; they can take no
pleasure in what they have, on account of their
grasping after what they have not.

Covetousness seems to be more unnatural thari
voluptuousness. Innocent nature aims at the grati-
fication of itself, even in the creatures that have
not sinned. To enjoy present good things, and
not to lay up in store, is the commendation of
birds, the moral virture of sparrows. ^

Yea, pleasure seems not only to be lawful, but
necessary. Life would not be life without it. If
there were not a thing called enjoyment, as well
as possession, the bird, that mates her nest
where she pleases, would be as rich as the great-
est landlord. It is impossible but that nature
should take pleasure in the supply of her wants,
in the gratification of her appetites. Pleasure
is as natural to sensitive creatures, as appetite,
and appetite as being. ^

But however natural the pleasures of sense
are, there is a mighty difference between the
pleasures of minds and spirits. The pleasures of
the flesh last no longer than whilst the necessities
of nature are supplying themselves ; enjoy them
and you lose them. The pleasures of the spirit
are fine and strong, and (like itself) lasting, ever*
lasting, pleasures for evermore,

Meditations. 101

MEDITATION

Of worldly pleasure.

THERE have heretofore been, and it is prophe-
sied that there shall be hereafter, men that love
pleasure more than God. Whoever these sen-
sualists are, the love of God is not in them. For
the predominant love of sensual pleasures is in-
consistent with the saving love of God. If the
belly'" be our God, our end will be destruction ;
God shall destroy both it and us. If we,.. serve
our own bellies, we serve not the Lord Jesus
Christ; whom if ay man serve not, love not, he
is anathema mar an atha>

The predominant love of pleasures is deadly ;
if ye live after the flesh ye shall die. Yea, it is
death itself. What the apostle says of every
widow that liveth in pleasure, is true of every
\ypman, yea, and man too, They are dead whilst
they live,, 1 Tim. v. 6. This was the father's opin-
ion of his voluptuous, prodigal son, during his riot-
ous course of life, he was dead, Luke xv. 24.

To take more pleasure in the gratification of
tjie bodily senses, than of the soul, What is this,
l>ut to advance the beast above the man? To
give up one's self to the pleasures of the flesh,
more than of the mind ; to prefer them before
the enjoyment of God, before the exercise of vir-
tue, is to be & lover of pleasures more than of God,
and consequently to be the lover o. the world
here spoken of.

VOL. 2. 9*

102 Meditation^

I know it is hard to convince a man that lie is
habitually intemperate in his pleasures. But
certainly, when men do industriously, from time
to time, pursue their pleasures, and that in things
unlawful, these must needs be the pleasures of
sin, and this is manifest sensuality. Yea, though
it be not in things directly forbidden, if -the pur-
suit be with more zeal arid industry, and more ex-

ml ' ~

pense of time, than is given to the interest and
concernments of the soul, it must needs be ac~
counted sensuality, and a living after the flesh.
- When every particular man has exculpated
himself, (as the worst of riien will do) and de-
nied the charge of being sensualists ; yet it re-
mains a certain truth, that there are many lovers
of pleasure, more than of God; such as live in
pleasures upon earth, as the apostle terms it,
Jam.v. 5. not lap and be gone as a dog atNilus j
but they wallow in them ; they swim in them;
they immerse themselves in them; they delight
in them as in their proper elements. Such as.
love pleasures, as Solomon speaks, Prov. xxi. 17.
Such as are given to pleasures, as the prophet des-
cribes them, Isa. xlvii. 8. Such as serve divers
pleasures, as the apostle speaks, Tit. iii. 3. "Such
as fare deliriously every day, as is said of Dives.
Such, like beasts, nourish their hearts as in a
day of slaughter. These surely are predomi-
nant lovers of pleasure. And ar there not
rnany such now, as well as there were in the
days of those prophets and apostles ? Let us not
mistake; a man may sin in his pleasures, who
does not take pleasure in sin.

Carnal pleasures I reckon to be either sensual,
or fantastical Thue I will distinguish them for

Meditations. 1Q3

method sake. Although those pf the fancy may,
for ought I know, be properly called sensual. I
think divines reckon them so ; and fancy itself
may well be called a bodily sense, being found in
beasts as well as men.

Now these sensual pleasures become unlawful,
either by their matter, measure, manner, or sea-
son. And in this order I will address my medi-
tations to them, and afterwards consider the
pleasures of fancy.

MEDITATION XLVH.

Of breaches of the seventh: commandment.

AMONG the sensual pleasures that are unlaw--,
ful in the very matter, fornication and adultery
offer, themselves especially to be considered. To
prefer these pleasures of the flesh, and gratifica-
tions of the beastly appetite before purity, is a
predominant love of the world.

Whilst we carry about such bodies as these,
we shall have an appetite to conjunction, as well
as to eating or drinking ; and to think perfectly
and properly to mortify it, (for I do not call res-
traints, mortification,) seems to be somewhat
like the fanatical humour, of living without meat.

ThA lust of hunger is best mortified, by being
duly gratified; and perhaps the best, if not only
way of subduing this appetite, is to accommodate
it, in the ways and seasons allowed by the God of
nature ; and shall no more be interpreted a mak-
ing provision for the flesh, to fulfil it in the lusts

104 Meditations.

thereof, than the most innocent kind of cooker^
is so*

Who can blame the philosopher that would
eat, though he took no delight in the meat, yet
who did it to be rid of the importunity of hung--
er, which solicited him and wearied him so^that
he could not follow his studies^ and was glaH 1 -
when the trouble of eating was over* Ddre operani
liberis is but a toil'j- and such an one as a wise?
man is afterwards ashamed that he has taken.
To find no need, and to have no appetite, in this
case, (as indeed in most others) is more easy and
pleasant to a good and wise man,, than to have:
relief and satisfaction. For my own part, if I
were put to my choice, I would much rather
choose, never to be hungry or thirsty, than to eat
and drink at pleasure.

But however natural this appetite is, God has
founded it, and determined it to its object. Eat-
ing is a natural action, and to hunger is a natural
lust; yet some meats we know were forbidden,
so are some conjunctions, on pain of everlasting
ruin.

As the case now stands with man, I- think marr
rlage is a merciful institution, and much for man's
easev it is better to be restricted here, than left
at liberty; as it is better for a traveller to bie
bound up to one safe way, than to have many
ways from which to choose.

And as- it is a merciful institution, because it
avoids perplexity ; so because it escapes super-
fluity, &c. One woman is sufficient for ,< one
man ; which makes adultery more inexcusable in
the males, than in the females.

Meditations. , 105

Marriage is also very much for order, What
a miserable confusion would there be in the
world, if promiscuous connection were alloweH!
Yea, even those more than brutish epicures, who
will plead for it to be allowed to themselves, do
not allow it to their horses and dogs. For they
that would keep up a right strain, and a gener-
ous breed, will not suffer the female to couple
with every male.

Marriage, and the just observation of the mar-
riage covenant, is also for the health of men;
whereas fornication and adultery bring diseases,
filthy and lothsome diseases upon the body.

And who can sufficiently bewail the defilement
of the land? Alas! that so many families in one
eityj of the most reformed nation upon earth v
should he maintained by the curing of diseases,
brought by such sins, as the better sort of the
heathens abominated, and ought not to be once
named among us^ as becometh Christians.!*

Whether there would have been separation of

foods in the state of innocence, is justly doubted;
ut for wives, no doubt there would. For even
innocent Adam was formally married* God has
made an inclosure of the females, and wo to him
that violates it. The adulterer therefore is aa
properly a thief, as he that robs his neighbour's
orchard, and much more heinously so.

Oh thou blessed Spirit of purity, help me to
make a covenant with mine eyes, that I do not
look upon a woman to lust after her! Let my
soul be wholly charmed with the beauty of holi*
ness! Give me always to possess my vessel in
sanctification and honour, that I be not defiled ia
esh nor fancy!

106 Meditations,

MEDITATION XLVIII.

.-*'' ;- '

Of gluttony and drunkenness.

NEXT to the sensual pleasures that are unlaw-
ful in the matter, come to be considered those that
are; unlawful in 'the' measure* The matter of the
pleasure in eating and; drinking, is lawful ; but
the measure makes them both no pleasure, and
sinful too. W hosoe ver takes' pleasure in . meat
or drink m*re than in God, is a lover of the
world. ./'

For the gratification of the sensual appetite,; to
eat or drink things forbidden, was to prefer
the service of sense, before the authority of God;,
since the difference of meats and drinks is taken
away, to eat, though it be honey ; and to drink,
though it be wine, to excess, is the same-,

But this excess is not simply to be estimated
by the quantity. Some men may and ought to
eat and drink more than others, and in so doing
are not excessive, because nature is but well re-
lieved in these by such a quantum, though in
others it would be oppressed. It is wnphysical
and unchristian, to judge another man by my
proportion* He that should appoint the same
measure of manure to feed, or desire the same
measure of rain to refresh all sorts of ground, and
should make no difference between the land of
Canaan, and the land of Egypt, -Would forfeit his
skill in husbandry. Yea, though a thirsty trav-
eller or labourer, or an unwary Noah should
chance to be drunk with a draught of wine,: he?

Meditations. 107

would be innocent, in comparison of the tippler,
who yet can wipe his mouth, and go home, and
say, He is not drunk.

Much less is excess to be estimated by the
distemper consequent upon eating and drinking.
Many men are gluttons, that do not surfeit ; and
drunkards, that are not drunk. The sober and
temperate are sometimes distempered with that
quantum with which the intemperate are not
affected. Many can sit by the wine from morn-
ing till night, and not bq inflamed; and yet if a
very good call do not justify them, a wo may be-
long to them for all that, and they may be reck-
oned among the drunkards.

The truth is, it requires much skill in physic,
as well as in divinity, to know exactly how not
to offend in eating or drinking. And certainly -if
we cannot be perfect casuists concerning our-
selves, much less can we be concerning other
men. Such is the constitution of this body that
perhaps few men go to bed not unduly affected,
in some kind or degree or other, with meat or
drink. Let wise men judge, whether they be
altogether so wise and well at night, ..as they
were fasting. By the time we have well thought
how small a mistake either in the kind, or mea-
sure, or season of meat and drink, may in some
degree offend, we shall have reason to subscribe
to the proverbial aphorism, minima sicca est sapi-
entissima, [The fasting soul is the wisest.] But
yet there are such sins as gluttony and drunken-
ness, and they are symptoms of a worldly mind,
and they are to be judged by the predominant
inclination and appetite.

108 Meditations.

The preference of the meat and drink that
perisheth, before that which endureth to ever-
lasting life, denominates a carnal man, (if not,
properly speaking, a glutton or drunkard,) Christ
himself being judge. I know it is not spoken
against sensuality, but covetousness, and yet it
may indifferently be applied to either, that tak-
ing thought what to eat and to drink, does
make us to symbolize with heathens, *Matt. vi.
3C32.

To be studious for $ife palate, to pamper and
indulge the appetite, to make provision for the
flesh, to fare sumptuously every day, to mind the
gratification of the senses more than the service
of God, the public good, the relief of the poor,
the nourishment of the soul, is a gluttonous, at
least a sensual way of living.

To follow after strong drink, to provoke to
intemperate drinking, to be mighty to drink and
to exercise that might, to strive to drink down
others, to drink for wages or victory, to prefer a
drinking life before business and usefulness, is
awfully sensual, and a kind of drunkenness too,
though it neither stammer nor stagger.

What then? are we limited in eating and
drinking to a bit or a sup; as, in speaking, to
yea and nay? Lord, what man upon earth so
wise as to know, so exact as to observe such a
point!

Surely there is an innocent entertainment; as
well as a necessary relief of nature ; but what
casuist can state it ? Any degree of eating or
drinking that fits us for higher offices seems to
be lawful

Meditations. 10$

Lord, I beseech thee grant that my appetite
may be always subject to my will, my will to my
reason, my reason to thy holy word! Grant that
I may not take undue pleasure in wine* wherein
is excess ; but be> filled with thy Holy Spirit !
That 1 may not serve my own will or lust in eat-
ing or drinking, but make it my meat and drink
tado thy will ! That 1 mayj by a divine com-
munion^ continually eat the flesh- and drink the
blood of the Son of God; in which there is no
danger of surfeiting ! Oh there let me insatiably
hunger and thirst !

MEDITATION XLIX.

Of pleasures unlawful in the manner.

J JT /

PLEASURE, which is neither sinful in the matter
nor measure, may be so in the manner.

To eat and* drink is in itself innocent, and a
natural, innocent delight may be reaped from it;
but to relish and delight in these innocent plea-
sures, as natural gratifications, is gross and sen-
sual.

The most refined souls, whilst they are in con-
junction with tkese earthly bodies, must find
pleasure in what gratifies the natural appetite ;
but they find more pleasure in other objects,
pleasure of another nature.

The soul ought to taste the sweetness of God 8
as well as the palate relish the created sweet-
ness of meat and drink; it ought to behold the
VOL, 2, 10

HO Meditations.

amiableness of God, as well as the eye behold
ami admire any created beautjv ;

If we do riot rise by the particular, created
goodness of the creature, to the micreated: good-
ness, the Father of lights, we are gross and sen-
sual How gross are the Amorettos of ;he
world, wjio stand gazing upon the sweet features
and charming complexion of a mistress ; ithe
worldlings, "who dote u pon the fabric of a house,
or the shape of a horse, and contemplate noth^
ing hjgher. ~ I ,=

Haw can 1 commend the conyenience of rich-
es, the refreshments of meat and drink, the
pleasantness 3 of sleep, the sweetness of friends^ OE
of life, and not ascend to riches, refreshment,
rest, love, life itself. .... -

That whereby any thing is in any kind excel-
lent, is some communication from God, something
of and from him. Why then stand we gazing and
doting upon beautiful objects? Why so ravished
with melodious sounds? Can we not contem-
plate harmony in the abstract ; nor beauty, ext
cept it be incarnate ? Can we enjoy nothing but
what we .can see or Jxear, or handle,? O dull and
degenerate souls'! .

O thou.most blessed and eternal Spirit, refine
ajitl spiritualize tiy apprehensions arid sensations ;
that I may see aee in everything that I sec,
taste thee in .every thing I eat and drink! Thou-
leadest me by the streams, but suffer me not to*
lie down there, but help me to pursue themriip
to the ^Fountain. Oh thai I were a Jacob^ and
that ;every creature were a, ladder, whereby
thou mightest descend upon me, and my soul
ascend up unto thee !

Jlfeditatwns. TO

MEDITATION I*.

. Of pleasures unlawful as to the season,

THERE is a season for every thing, and the
right time of things makes them* beautiful.

The pleasures that are lawful and honest, nay,
and seem almost to have some relation to relig-
ion, may at some times be intermitted. The dis-
ciples could not fast whilst the Bridegroom was
with them; but that is not wonderful. Aaron
could not feast before the Lord when such and
such things had befallen him, (Leu. x.) and Mo-
ses could not blame him. There may be a time
when the very pleasant praises of the Lord may
seem unpleasant, and the songs of Sion be discor-
dant. The apostle, by his disjunctive discourse,
seems to imply some such thing, concerning the
Christian psalmody, that it is not seasonable in a
time of affliction ; If any be afflicted, let him pray;
If any be merry , let him sing psalms.

But to lead a merry, jocund life, to give up
one's self to eating and drinking, and sports, in a
time when God calls to weeping and mourning,
is proof of a profane and profligate sensualist, and
seems to be an unpardonable presumption. Isa. xxii.
14. It is revealed in my ears by the Lord Godofhosts^
Surely this iniquity shall not be purged away from
you till you die. How unseemly is it for me, said
David, to dwell in cedar, and the ark of God in
curtains f For me to rest myself upon a soft bed^
when my general lies upon the Kard ground. To
solace myself icith my beautiful wife, whilst the or-

112 Meditations.

mie$ of God are looking death in the face, is not
seemly for me, said that noble captain Uriah.

If adultery had been lawful and genteel, yet
the conduct of Zimri was absurd, when all Israel
were then mourning under God's judgments.
The text imputes it as an act of great weakness
in that king, who was drinking himself drunk in
his tenty Wlien the enemy was upon him, and he
should have been ordering his battle ; which
piits me in mind of the reproof that the old man
in the comedy gives an idle servant, In ipsaJurba,
atque in peccatomaximo, .potasti, scelus ; Quasi w
>bene gesta, [It is a crime to be intoxicated 'in the
midst of a multitude, and of the greatest dan-
ger ; as though all things were succeeding well.]
To.be fiddling when the city is on fire, is .a char-
acter fit for Nero. -For an old woman to dance,
according to the Latin proverb, makes death
laugh in his sleeve.

To sport when the afflicting hand of God is
upon ourselves or the church, when imminent'dan-
gers threaten ; in a time of universal wickedness,
( with the old world,) to give up ourselves to all
fleshly pleasures, is far worse than to eat flesh
in Lent.

Lord, -hew like is the new world to the old
one ! But shall there not yet be a newer, wKerem
dwelletfi righteousness ? There, thenV shall be
pleasures jor evermore. ^^.\

Oh but it is the part of a brave, bold spirit to
be unconcerned, not to be baffled nor frightened
out of the enjoyment of itself. Give Horace his
mistress, and come on him what can,

Meditations. 113

What an heroic thing is Atheism ! Nay, rath-
er, this is a beastly valour ; such as the courage
of the horse in Job, that mocketh at fear, and
saith among the trumpets, Ha r haj or of the levi-
^th^that laugheth at the shaking of the spear.
.Lord, the pleasures of the flesh are mean and
beastly things at best; but when they are thus
unseasonable, it adds wickedness to their mean-
, ness, and devilishness to their beastliness. ; Ena-
; ble me to observe the operation of thy hands.
Teach me to distinguish the time to weep from
the time to laugh. Let my reason ever main-
tain a just dominion over my appetite, my senses,
, and my fancy too!.

MEDITATION Li:

Of fantastical pleasures.

THERE are pleasures of the fancy, which
be distinguished from the pleasures of the senses,
though divines use to confound them. To pre-
,fer these before God, is to be a predominant
lover of the world.

; I know of no sin but what may be acted over
in the fancy, and affect the body no furtheri
: A. mentaL dalliance with a mistress, though it
injures not another person, yet is adultery, and
is a preference of the world before chastity and
purity. The vigour of the fancy both- prevents-
and survives bodily uncleanness. There are ear-
lier and later adulteries in fancy than in senses.
Incest os amores a tenero meditatur imgw r

VOL 2.. 10*

meditates unlawful lovies in his tender years,]
says the poet ; and fancy acts over again the un-
cleanhess to which the body is insufficient.

Covetousness is acted, yea, mainly acted in the
fancy. Oh the full bags and barns, the large
fields, the mountains of gold that are to-be found
in a covetous fancy ! Sure these men who fancy
such great things to themselves, and delight in
such fancies, are they whom the prophet Eze-

kiel speaks of, ivkose heart goeth after their covet-

'

Pride is acted mainly upon the stage of fancy,
though sometimes it breaks forth into wordspas
in Nebuchadnezzar ; ye j a, sometimes it never
goes further than the fancy, and yet is mortal
and deadly, as seems to have been the case of
Herod, whose "fancy was pleased with the blas-
phemous acclamations of the people, and he gave
not God the glory.

The distractions and strange rovings of fancy,
'after impertinent things, in a careless and inec-
-hereht ihatiner, is a great corruption. And to
^ive the reins to a roving .desultory fancy, with-
out seeking to reduce and reclaim itj is a pre-
dominant sensuality. Methhiks that even to
think nonsense for an hour together, should shame
a wise man ; 'what can any man think of those
..fthait; are more solicitous to reclaim the wild rartg-
jitg of their dogs, than of their fancies, except
"thdt the bestial part doth predominate orerihe
rational.

Who can 'sufficiently lament the sad disorder
of the fancy, and the evil to which it betrays us ?
,How unseemly and unjust it is, that ourthoughts,

Meditations.

which are the first-born of our souls, should be so
squandered away in a manner more foolish than
children's pursuing of butterflies, or following of
birds through thick and thin, \iestaque lutogue.']

O my mind, hast thou so lovely an object, and
such important matters to bestow thyself upon
as God, and the things of eternal life ; and canst
<thou have leisure to dream away thy time, and
spend thy powers upon things that are not, that
need not be* that never will be ? Dost thou laugh
at the chimeric 'fictions of poets, and yet spend
'thy strength in poetry ? Dost thou account it time
next to lost, to read romances, and yet canst be
at leisure every day to make them;?

Lord, what a fickle, ungovernable -thing is
man's fancy! How is this contexture of -the body
j a snare to my soul ; divei?ting,^hindering, spoiling
its operations? Fancy is a -necessary faculty,
without which I can perform no act ion; and. alas
'how has sin got into it, and defiled it, poisoned
'the Tery fountain ?

To a worldly fancy, 1 < might add also a world-
4y memory. For, certainly, to be able to remem-
ber all worldly j concernments, and still-to ibrget
A th matters oi the soul, and the world -to come,
is a sad symptom r of a jsvorldly mind. But
among the corrupt pleasures of the fancy, I
must insist a little upon'revenge, because it-is fre^
quently acted ^only upon the stage of fancy,.and
^ioes not proceed .into action. And all this while
Tain then are -apt to think themselves free frQm
it. To this therefore I =vvill BOW v apply <my
thoughts.

Meditations*

MEDITATIOI^ LIL

Of revenge.

UNDE?ithe head of fantastical pleasures, I place
revenge, partly because I dp; n,ot foresee any head
to which it will be so fitly reduced ; and partly,,
because I think it is more usually terminated in
the fancy, than other sins are. If a man be of a
proud, lustful, covetous fancy, undoubtedly he
will show it one time or other, in words, actions,
or behaviour, that shall be significant. But re?-
venge may be* and I think is usually terminated
in the fancy, for want oC power or opportunity to
show itself.

Jtevengefwlness is a temper that does most
certainly indicate the predominance of the world-
ly nature above the divine.

It seems, in short, to be nothing else, but a re-
taliation or retribution of injuries either contrive-
ed or executed ; which is a thing so diflicult and
niee^. and; requires so much clearness of appre-
.hension, and purity of mind, that no mortal, man
aaay ; meddle with it. It is beyond all created
skill, and therefore God does challenge ancLap-
~propriate it to himself alone. He allows men to
share, with him in his other perfections ; ; to imi-
tate. his wisdom, mercy, patience, justice. But
vengeance is mine, I will repay,, saith fhe. JLord r
Rom. xii. 19. And again,, Vengea.nce belongeth to

It is a great mistake in men, to imagine that so
long as they restrain their handset hey have com-

Meditations^

mitted no murder, because no one can indict or
arraign them. For a revengeful temper is mur-
der; He that hateth his brother is a murderer, 1
John iii. 15.

Revenge does not consist in the doing of mis-
chief. To desire it, to contrive it, to meditate
with pleasure upon*. it, to rejoice in it if done by
any other, is revenge; yea, to suspend necessary
and usual kindnesses, not to give meat to an ene-
my if he hunger; yea, not to love an enemy, is ;a
degree of revenge. '

The Gospel excels all philosophy, in the > doc-
rtrine of revenge. The philosophers, yea, and
the Jews generally, held itno sin to do r evil to one
that had hurt or wronged them. They said,
Thou shalthate thine enemy. But the Gospel fop-
bids all hatred, even of an enemy, and conse-
quently all revenge. For there can ,-be norevenge-
fulness, without some degree :of hatred.

It is a very spiritual and secret sin; it may ex-
ist, and yet not be discerned. It puts on divers
shapes. Sometimes it would be mistaken for
zeal, as in the case of the two disciples, calling
for fire 'from heaven; themselves in the mean
time little better than set on fire from hell.
Sometimes it mingles itself with justice; Bring
her forth, said Judah, and let her oe burnt. Yes,
burn her by all means, rather than Shelah my
youngest son shall marry her, lest he die as his
brethren died. Yea, sometimes it would fain pas9
for kindness, and be interpreted good nature,
thus the king, of Israel gave his daughter Michal
to David to be a snare to him. And the philoso-
pher with a crooked fopt very charitably wished

118 Meditations.

his shoes might fit ;the feet of him that had stol-
en them* So far wa& he (good matt) fi;6m re-
-venge. , A>. charitable, revengeful man gives his
neighbour the hook. Malicious Absalom enter-
tained his brother Amnon to his destruction. They
say the devilVgifts are J^onala hamata, there is
a: hook under, the baits And no doubt but the
devil, as ill-natured as he is, does help some men
to be rich j as he preferred the dogHazael to be
king of Syria, for no good will to btB^-but';'ill'-wi&
to Israel.

Neither is reverigefulness the sin of great men
only. A poor man may be as revengeful, and
take as much pleasure in fancying and meditating
.revengers the great ones of the world in execut-
ing it j who, for a> word spoke amiss, presently
termed an affront, must have satisfaction.
< And to the carnal, whether rich : or poor, no
doubt but revenge is very sweet \ and the fancy as
much pleased and delighted with the imagination
of ity as the bodily senses, with any act N of intem-
perance or tincleanness^ Who can but apprehend
the pleasure that the swaggering giant took, in,
fancying revenge to be taken upon Ulysses, who
'.had deceived and blinded him, when he hears the
poet, expressing it thus ~O si qms referat mihi
casus Ulyssem, Jlut aliquem ex sociis^ in quern
mea semctt irq, Viscera ciyusdam, ^&c.

r Oh that some happy luck would bring
. That rogue Ulysses^ who's the king
I Cff that base crew, or any other
Belonging to him, son or brother !
That I might tear him limb from

Meditations. 119

fore life hathjbrsaken him,
fflhost very guts fd rend and \eat,
.{JMy fattest venison not such meat.\

"*"'' ' , X -' V " ' W ' " '

How would 1 make my teeth to meet ; -
In >s trembling head and hands, and feet !
Qh itowfd quaff the rogue*s heart's blood,
iTill in my throat I made a flood /

One would think he saw him tearing the flesh, and '
drinking the blood of these men.

And indeed what was the greatest part of the
renowned bravery of the Romans and (Grecians
in their wars, but revenge. But if we will stand
a little, and compare the provocations done to
Christ Jesus, and his behaviour under them ; all,
we must confess and say, so great fortitude all the
revengeful champions in' the world never showed,
as he, in not revanging himself at allf as he, in
his Father forgive them, they know not what they do.
No, nor as his dear disciple Stephen, in his Lord
lay not this sin to their charge, Acts vii. 60.

I do not think it is simply unlawful to go to
law. But if any man go to law without the least;
mixture of uncharitableness, or revengefulness,
the same is a perfect man. Ithink lawyers do
as truly live upon the diseases of men's minds, as
physicians on their bodies.

Well,! see there is no revenge allowed me to-
wards my neighbour, and yet there is such a kind
of appetite in my nature ; I will spend it there-
fore upon its proper object. Though self-mur-
der is the worst of murders, yet self-revenge is
the ; best of revenges.

Be revenged upon thine eyes, O my soul ; not
by pulling them out, bat by shutting them, by

120 Meditations.

bringing them into covenant; Have thy senses
betrayed thee? Deny them their liberty in some
things lawftib Keep under that body^that has
been petulant .and troublesome; It; was too ser
vere revenge in the popish saint, who> cut off his
right, hand- that hauVsunered^a io affectionate
kiss of a female. vBut if thy senses .abuse their
liberty, retrench them ; deny them sometimes of
things lawful, if they will adventure upon things
unlawful.

Oh blessed God, whose infinite purity, impar-
tial justice, all-wise lore, do render thee alone fit
to take revenge, and to retaliate thy own injuries
and mine too ; perfectly* mortify in me this ap-
petite, and all that pride and self-love, that are .
the fuel of it. And inasmuch as I see it is by no
means safe that such a sword be committed into
the hands of such a mad man as I am, help me
to commit my cause to him that judge th right?
eously, without forestalling him, or prescribing to
him ; not determining the way, nor hastening the
time, nor so much as desiring the thing! Oh that
I may be able to say, I have not desired the evil
day, Lord thou knowest; that I may seek the
peace of Babylon, though I be a captive in it;
yea, though in her peace I should be no sharer !

MEDITATION LIII.

Of cursing.

As a species of revenge, or at least a product
of a revengeful mind, I may here seasonably med-
itate a little upou cursing.

Meditations. 121

There is a solemn cursing, or delivering up to
mischief j performed by church-censure ; which is
a kind of revenging of God's quarrel, a discipline
that he himself has committed into the hands of
men, which they must take heed to use for him,
not for themselves. The greatest thing, for
ought I know, that God has committed into the
handsof men.

This is easily, but wretchedly perverted, when
the ministers of it revenge their own cause and
quarrel, serve their own interest, and not God's ;
gratify their own lusts, more than the will of
God; when they had rather that' men should
suffer than be reformed; be damned, than be
amended.

. There is an extraordinary and prophetical curs^
ing, proceeding from an extraordinary motion of

O' ip " " O ' tl

the Holy Spirit ; found only in pure minds, and but
seldom in them. Such was Elisha's cursing the
wicked children, 2 Kings ii.

Those passages of David in the Psalms, I rath-
er consider as prophetical denunciation, than a
cursing of the wicked. Let us be sure we know
what spirit we are of, before we adventure to
imitate these inspired men.

And alas ! Why should we curse the wicked,
who are hastening to greater evil than we can
wish them ! Besides, charity would rather com-
mand us to pity them, and pray for them. So
did Christ Jesus, so did holy Stephen, so did St.
Paul for his judge Agrippa, and his persecutors
the Jews, Jlcts xxvi. 29.

There is an extraordinary self-cursing by way
of protestation, to be used sparingly, in weigh-

VOL. 2, 11

Meditations.
ty matters. I refer this 16 extraordinary

'"- ' -

There is a profane cursing. Arid this is 6i-

il .-... .' J- -, -,-. -,-. T > IV ..J.I.. .= ,-

tner extraordinary or ordinary; and botn^ar'e
sym^bnis of a worldly mind. i 511

Extraordinary profane cursing is, when pebble
in cool blood, knowing what they say, from a ma-
licious mind, and sometimes with great solemnity
of kneeling down, lifting u their hands, putting
off the liat, do imprecate mischief upon a person
that has wronged them, or offended thetn. This,
when it is done formally, looks like a sacrament ; bf
the devil, ah ordinance of hell, a kind of an exorcism.
Biit a horrible presumption certainly it is, a pre-
scribih^ to infinite wisdom, a taking of God's work
out of his hahds,an usurpation of divine prerogative.
Wicked, bold mani! How darest thou take upon

thee the 'government of the world, and judge' any

[_

man before his time ? Darest thou employ the
mighty in a work, wherein he takes no pleasure^;
engage Love : itself to act against his own nature
unmercifully? To pray God, not to have mercy
upon man,;is the highest blasphemy. It is as if
otie should pray him to cease to be God. * ; ^

Ordinary profane cursing, is either of ourselves,
or others ; and each is threefold ; upon slight Oc-
casions, upon none at allj or worse l^an none

First, Of ourselves. When men upon every
slight occasion, to confirm every inconsiderable
truth, which it is no great matter whether it be
believed or not, or may as well be confirmed and
believed by a bare assertion, will wish they may
never see the sun more, never open their 'hands
more, that the drink might never go through

Meditations. '-., 123

them, the meat naight be their poison, that they
might never stir more, might be hanged, that
God would jucige : the m, or that t hey might nev-
er enter into the kingdom of heayen, if such or
such a thing, be so, or so. This I am sure is
more than yea and nay ; it is highly foolish, and
indeed profane. ,

Man's knowledge is fallible, his memory frail,
senses deceitful. And if this thing should prove
otherwise t then, thou wicked man, out of thy own
mouth thou shalt be condemned; so shall thy
judgment be.

There are instances of God's taking such men
at their words ; but I need not insist upon them.
It is an argument that men stand not in awe of
God, when they dare invoke his judgments, and
challenge his justice.

r.2#/y, But when upon no occasion atall,tocon-
firm nothing, men will dare God to damn them.
Oh horrible and impudent impiety ! These men
have not so much mercy for themselves as the
.devils. They prayed tnat they might not be
tormented before their time ; these pray that
they may. Of these, surely, if of any unbeliev-
ers, it may be properly said, that they are con-
demned already. >

3c%, It is worse than no occasion, when men
use cursing designedly, to commend themselves to
acceptance, as an ornament and embellishment of
speech.

Secondly, Of others.

1. When, constantly, upon every small provo-
cation or offence, men will passionately call for
vengeance, imprecate the plague upon others* or

124 Meditations,

it maty he sendinen to tlie;4eyil vppn no other
errand* but to tell him, they are making haste
afterthein. : - : , -..;.>,;:.. :; ^'^. , -, : ; .:.- 4 -.^^ ,v..

2* When jjpon no provocation, in no ipassio%
but in a familiar, jocular way, men curse one
another; nay with tljie same breath, curse4heir
friend, and swear how much theyv-love him.; ;

3. It is by some reputed a piece of familiarity.
You must take it as a kindness, especially /if you
be an inferiour, that they will be so great wit h
you, as to curse you, Sic solent beare amicos, [so
they are accustomed to bless their friends/]

There is another sort of profane cursing, in-
ferior to all these, a cursing in short-hand. Many
men are 'ashamed to curse in words at length,
but scruple not to do it in characters and abbrevi-
ations. If these men know the true original of
these characters, and the meaning of them, it is
the same as if they spoke in words at length. If
they do not, but yet suspect them, it is bold, it is
an adventuring upon an appearance of evil, which
is strictly forbidden. Suppose they suspect noth-
ing of this meaning in these common words* ^If:
they have no meaning, they are idle words; arid
that is bad enough. And if they profess sincere-?
ly, they know not what they mean, they proclaim!
themselves fools, that know not what they say.;
It. is a miserable shift to embrace foolishness ahd
madness to avoid profaneness. /- I ;?;

But it is to be suspected, that they that mirice
the matter, do know the meaning of these char ac^
ters : well enough; how else could they apply'
them so aptly, so seasonably as they do? One
mav know they stand instead of a curscj because

Meditations. 125

they come in the order and plaice of one. W hen
I hear a man say a pound on him, of a shackle
on him, for I am much beholden to him, and he
has much befriended me 5 then I will believe he
knows not what he says.

It seems to be cleanly and charitable to wish
men in heaven, and that God had them. But I
have heard it come out of as profane mouths, and
with as spiteful a design* as any curse. '

Blessed God, who blessest us daily ; communi-
cate to us of thy gracious nature, that we also
may bless and not* curse! Let us never presume
to reckon ourselves a part of Christ ? s purchase,
till we find ourselves actually redeemed from our
vain conversation received by tradition from our
fathers!

MEDITATION LIV.

Of idleness.

AMONG sensual or fantastical pleasures, or a
mixture of both, idleness must be ranked.

The greatest sensualists are usually most idle;
yea though they take more pains in pursuit 'of
their, pleasure, than .other men in their honest
employments. ..

-It is strange that pleasure should be painful,
and idleness laborious ; yet so it is.

Whosoever is not ordinarily well employed in
good business, is idle. Such is the generation of
all vthose that play away, sleep away, trifle away,
visit away their time, from day to day; or who
fearing lest time should not pass away fast enough,

VOL. 2. 11*

126 '

intake use of thait soyereigrt recipe called pastime*.
This idleness turns iiiaivirito a cypher, makes him
insignificant; and surely I do hot know a greater
reproach to man, than to Be unprofitable. An
idle person^ is convicted and shamed by the whole
creation, in which there is nothing insignificant or
useless. I am persuaded, the devil himself would
account it a shame to be idle ; he seems to glory
in his activity, (Job ii.) though it be in mischief.
The sun never rises nor sets, the year never be-
gins nor ends, but it is to the reproach of the idle
person.

We have all great cause to lament the idleness
and playfulness of our childhood and youth; and
the many idle hours and days that we have spent,
in which we have been no factors for God, no
one the better for us, nor we ourselves been bet-
tered. .

Some say, They have no trade, they have
nothing to do.

And are they too old t<s learn ? Can they no
way assist their neighbour by head nor hand?
Can they not read good books, write good letters,
or give good advice ? Oh how is the want of ed-
ucation to be lamented! Parents teach their
children nothing when they are young, arid so
they are good for nothing when they are old*
Htline illce T,achrymce 9 [hence those tears.]

But have they indeed nothing to do, but to
dress and feed themselves? How do many of
them live then? They live on their money. But
what, they cannot eat money. No, but they live
upon usury. And will that excuse idleness? Or
rather, Is it not a monstrous thing, that the mon-

Meditations.' 127

ey, the dumb, inanimate metal should be active,
and the man idle. Therefore, man, thy mon-
ey shall be thy judge. The brightness of the
usurer ? s money shall be a witness against his idle-
ness, as;well as the rust of the covetous hoarders*
against them. If the money-man would turn his
money, or part of it, into some kind of stock or
other, and trade therewith, buy and sell, and
maintain commerce in the world, he might serve
the public good, and at least have the comfort of
being an example of righteousness.

But still it will be pleaded, we need not
work.

To which I answer; If the command of God
make a necessity, all have need. Men should
not be employed only to get wealth to them-
selves, but as members of the public, they ought
to be doing some good. God never gave men
estates to make them idle ; neither do rents or
riches exempt any man from business. It is a
perverting of the end of talents, to wrap them
up in napkins. No man need to complain for
want of work, whilst there a,re so many busi-
nesses, besides worldly business, to keep men from
being idle.

O eternal Spirit of life and power, inspire me
with a divine activity, that I may account it noth-
ing different from death to live unprofitably, noth-
ing different from a judicial sentence, to bind my-
self hand and foot by my own slothfulness.

128 -Meditations*

JffiDITATION LV.

Of the love of etfse.

iThder the head of worldly pleasure, and as
being much of kin to idleness, I must now medi-
tate a while upon ease, carnal ease. i

Idleness is opposed to action, ease to suffering.
Idleness is freedom from business, ease is free-
dom from adversity, OF any thing that is griev-
ous to the senses* as sickness, losses, poverty,
restraint, trespasses and injuries in word or
deed, c.

To prefer freedom from any of these sensual
adversities, before submission to the will of God,
a sanctified use and improvement of them, and
the exercise of patience, charity, fortitude, and
constancy under them, is sensual, and denominates
a man a lover of the world, of worldly ease.

I do premise, (which every body knows,)
that we are to value ourselves by our souls, not
by our bodies^ or secular concernments. And to
prefer the body before the soul, is the same as
to prefer the world before God. For that cer-
tainly is most to be loved and preferred, that
makes most for the perfecting of the soul in a
Christ-like nature. He that thinks himself too
good to be laughed at, or spoken ill of, is a very
proud Christian. To be unwilling to venture
upon any affliction, to dare to venture nothing
for truth's sake, not to take up any cross, is a
^character of a person far from true discipleship.
Forthe true disciples are described, by their
taking up their cross, and following their Lord.

Meditation^ 129>

The Captain of our salvation valued subjection
to the will of God^ and charity for :the souls of
men, before sensual ease ; when these came in
competition, he accounted him a devil, who cried,
Master, spare thyself. It was indeed in his power
to have spared himself; but he was an nardy
Captain, and would not save himself, rather than
deliver us.

It is true, nature desires ease from adversity ;
the soul has a wonderful sympathy with, and;
kindness for the body. But those soft and deli-
cate persons that cannot endure that the flesh,
or any fleshly interest should smart, though it be
the will of the sovereign wise God, though this;
plaster might work a cure, though affliction
might bring forth the pleasant fruits of righteous-
ness, are strangely immured in flesh, and sunkin-
to sense.

MEDITATION LVI.

1 .-.''-. ^ .' . ' - ' , , . " ." i

Of fear of sickness*

Under this head of the love of ease, I may
seasonably meditate of fear of sickness*

And here I cannot deny, but that sickness is
troublesome to the senses; yea, I think I may
confess, that the soul cannot but sympathize with
the body ; for there is a strange and unaccounta-
ble dearness which springs from their conjunc-
tion.

^ But yet the soul hath an health belonging to it
distinct from the body, called in Scripture, The

130

spirti'sOf a soitful win<^, , ^Th<e souPs ease
soundness lies in subjection ;to ,the will of Oo4 ;

'I-.- --* ' ,j > .- ,-. ', :>. -;- ,-!"' ' *'?'- ''- ""'""' ' ''' ''-' -V t '"' ''" ; ''"- 1 'l- '-' '' ' " ' '" ' '' '"' ' ~" ; . ' 'r - ' " "

he ougju to- ^al|ie her own ease more than that
o^ the bpdy, to prefer patience b^elbre heaiithjpr

recovery. '....' / .. . . - ,-,,,,. ' ; :, ; ;.

, We knpw tjiat patience is di v * ne > aB 4 that
health is jbiit, a \worla)jr gppd ; and also that that
jnay be whplspme to the spul, which is- grievous
tp the senses. // '..- ; .- v . : -.'.'- ......- .;.--..., . .-. ";./. '.:..-

jSo that tp be afraid of, and to stand in awe pf
sickness, > is, a ^preferring of carnal ease Before
spiritual, and ypelore ^ the will of God j and to be
tapjr^ solicitous for recovery, than for a sanctifir
catipja and improve merit, is sensuaL ;

^...M,uc.h'-.mor<B..then, to fly to undue means; for
preyeiition^is a manifest preferring of the worldly,

.e f shly .interest, before God and Im holy au-

.It is possible, it is seemly, to be so influenced
with the sense of the purity and perfection of
the Divine wUL as to be well pleased with dis*
eases, r to overlook pain, to, embrace a dunghill,
to smile .over the worms that fill our sores, 1 as if
they were pur sister and mother. ;

Art thpu so delicate a thing, O my body, that
tfepu must not be touched ? Are you, my senses,
go sacred, that you must not be thwarted, nor
your interest violated ? Oh, take, heed of the
young man Absalom ; though he be a traitor, a.
rebel, an incestuous fratricide, yet he is a hand-
some and proper gentleman, a goodly young
. prince ; deal tenderly with him j yes, by all
means. JVly soul thou hast smarted, and dos t
amart dail/ for the treacherousness and flattering

Medttcttioite. 131

insinuation* of the'^bodily senses ; yea, they af-
iect the tfomiriibh of the sibu^ and seek to de-
throne reason: '- Aridriiust they be thus humoured '
arid^eased ? Ah! iwreed up a bird to pick but
thy own eyes ! :

^Lordf is hftrue that bo sickness is joyous! But
though sickness be not joyous, yet surely there may
be joy -in arid under sickness, as well as in the
spoil of goods, or in reproaches. And I do re-

J. " f . '

member those that took joyfully the spoiling of

V ' V M *-?

their goods, and those that rejoiced? 1 that tnejr
were accounted worthy to suffer shame for the
name of Jesus. Let ine be lame all my days,
and a cripple, if I may be the king's son, and eat
at the king^s table continually!! l^et^aae keejpmy
bed'all my days, if thou, *Lora, =wilt but please to
make it, and thy :holy Spirit will Touchafe to resit
with me. Let the pleasure of submission, self-
examination and resignation, outweigh the pain
of the gout or stone, or strangury?

If the devil meant it of all ,men indifierently
without exception, good as well as bad, Job as
well as other men, when he said, All that a man
hath will he give for his life ; he is a liar, and a
slanderer, and divines do ill to justify the father
of lies in this matter, and to say, as some doj That
he J was in >the right. All that a man htithf
What, think ye^ he will give fcis -soul to the ' devil
for ^recbverj^ -from sickness, will he*? He will
part^withhis integrity^ make shijpwreck of a good
congciencej he will curse X*od ? Thou liest, Safari.
Job himself proved thee a liar^ who ^eld fast his
integrity, although thoii mavedst God against hi m
to destroy him. And many of the servants of

Meditations.

God do confute thee, who have refused to accept
of recovery from srckness upon sinful terms,* or
by sinful means ; and instead of giving all that
they have, soul and all, for life, would notjparJt
with the peace of their minds, not the purilyl of
their consciences, to purchase health. * ->* **. ^

MEDITATION LVII.

c Qff ear f the loss of friends.

z " "

Another thing grievous to the sensual li{^ Is
the? death of friends, and beloved relations/ This ?
I ibreseie, ^will fall under a subsequent medita|
tidn^yierefore I will but lightly touch upon* ii
fiel?e,^lithough? a fair opportunity i>e given for ; Jtl
It is the part of a delicate sensual soul, a lQ|er
of 'the; world, to fear the. removal of his deaj%st
friends, to prefer their lives and company before
the will oif God, and its beingfdone* ' .-> ^ ^

"ilido willingly grant that friends and relattioft&
ar'tovfoe^lov;ed and delighted in ; yea, | think of
all the -pleasured of the senses, this is the^tnols^
innocent, and the least beastly, (though- some^
beasts are very fond of their relations, and others
are great lovers of society ; ) ? and good men hav4'
heenhinbre apt to -fall into fits of this sensuaMty?
than any^other. Any one that reads the ^tbr^
of j Jacob ' and : *< Joseph^ and Benjamin ; of' David-
and Absalom, and Adonij ah, will^be apt to think
so. ^Nay^indeed it were a part of gross bea^P
lincss, notpto! leave oi9f sorrowing ibr the:l asses^
and cry, What shall I do:fbrniy $on? Alas, lest?
the young man Saul should be lost !

Meditations. 133

Yet as relations are to be loved only in God,
so they are readily to be quitted and forsaken for
him, or at his command. His will ought to be
dearer to us, than their company.

Many are so fond of their children, that they
cannot abide lo look off from them. They con-
template them by day, dream of them by night.
This love, as great as it seems to be, is not per-
fect; for it hath fear in it, and this fear hath
torment

I will not here say how evil this love is, but I
am sure these people are ill prepared, to forsake
children for Christ's sake.

Abraham was not so fond of his only beloved
Isaac. No, he shall die, if he were a thousand
Isaacs, if God call for him. Nay, he shall die by
his hands, rather than he will oppose the will
of God.

Every good Christian is of the same temper,
of the same predominant disposition, to be willing
to give up Isaac. And no doubt, but that if we
had the same command, the same thing would be
our indispensable duty. But alas ! Quotusqnisqm
est dbrahamus, How .--few Abrahams does this
age afford !

If we sit loose from husbands, wives, children,
if we be in a chearful disposition to resign them
at all times, it is an act of faith as acceptable a
Abraham's. A man may offer up his son, though
he do not bind him upon the altar, as there are
many martyrs that were never brought to the
stake. The three young men in Daniel were a*
properly martyrs, in venturing upon tile fiery fur-
nace, as if they had been burnt

VOL. 2.

i^
the festvej soul

their ^onscie;nees$ftoi

'

Another thing grievtrtis to the &n

^tnd

fiH but I light%
here, although a feiiv Qp^ortumty

It is the part of a delicate sensual soul, a l^

thei remov {

and its beihsldone,

" - , ',, ^^ ' '' f ^ ' ?-

rantithat friends and relations

-- - . ' / " ,. ' fl :">'"'"

tio|beilo^ed arid delighted in ; ^ea r 1 thinl^Sf
ltheiipleasiiF^sv of the senses^ this 4&$&&& most
innocent, and the least beastly,
beasls^re^very^ fiotiwipf ^th^ir i relation^
a^^greailovecsiof societ^ ty land ]go<)d?nieB
been more :apt? 4alfeH into fitssof this
^y*i^an;piOther.; f & Anponc ^^that Breads
c^4Jc0|lf and t JbBepHf and Benj amin ; '&$ David
and Ajbsa1lo.mf ; and ^ Adonyah, willi bd^jrt^to thitik'
sov^tliE^jndefed^itrMie
linessimitrl^leave -oi? sorrowing
and cry^What shailil dosibpJrny
the yotftig man Saul should ^be lost !

Meditations. 133

v Yet as relations are to jbelo^fsd only in God,
so .they are readily lorbe;quitt^ r |tnd forsaken lor
him, 6r : at; his command. His will ought to be
dearer to us, than their company.

Many are so fond of their children, that they
cannot abide to loofcjoff > from them. They con-
template them by day, dream of them by night.
This love, as great as it seems to be, is not per-
fect; for it hath fear in it, and this fear hath
torment. ;

I will not here say how evil this love is, but I
am sure these people are ill prepared, to forsake
children for Christ's sake.

Abraham was, not so fond of his only beloved
Isaac. No, h<e shall die, if he were a thousand
Isaacs, if God call for him. Nay, he shall die by
his hands, rather than he will oppose the will
of God.

Every good Christian is of the same temper,
of the same predominant disposition, to be willing
to give up Isaac. And no doubt, but that if we
had the same command, the same thing would be
our indispensable duty. But alas! Quotusquisqiie
est Jlbranamus, How few Abrahams does this
age afford!

if we ; sit loose from husbands, wives, children,
if we be in a chearful disposition to resign them
at all times, it is an act of faith as acceptable as
Abraham's. A man may offer up his son, though
he do not bind him upon the altar, as there are
many martyrs that were never brought to the
stake. The three young men in Daniel were as
properly ^ martyrs, in venturing upon the fiery fur-
nace, as if they had been burnt.
VOL. 2.

Meditation^ -

-mortify ^ tills wMdly^feiar ? let us belje've
and consider, ^fesrt " Whate' velr^is^ lovely in^chifc
dirert will still live^iid may^bevas well enjoyed m
God, as if they were aliye^ ^ ; - ; i-rnf

^Besides, it is .worth the while to ask, W^ho
knows how those childremwill pr'O ve ? If we had
a prOjbhet here, perhaps he ^would answer us as
he did Eli, 1 Sam. ii.;33. "The child of thine thtit
shall riot: be, cut off^ shall be Jo&onsuiiw thine eyes^
and to grieve thine?heart. But I shall wave the
further prosecution of this, and postpone it, till I
to consider of .the worldly Ipve of persons.

MEDITATION

o^

Poverty is formidable to : men, not so much
suppose,.) -because it is deadly, (few fearing to toe?
so poor as to starve,) as because of the disgrace
that ^attends it. - ^ '^)

J^/fea&eJ infcelixpauperfas dufius inse ? v ;
Quam quod ridiculos homines Jacit. ; ; ,: >^

'. .' / V ..._...- . ' ; .

^[Poverty has nothing dreadful in itself ;i>nl^
ais it makes men ridiculous.] ?1 ;

t'.- -.{ : I." ; '

1 But this is a cross that ,we must be ready to^afce
up, if we will ajpprove ourselves to be lovers iof
Odd, disciples of Christ. n f

: '- Moses took it up, -and his countrymen the be 5 -
lieving Hebrews took it up. Of latter -times the
noble Marquis Caraccioh took it up. It is ;i

tribulation; whieli fall |h*lfe $M ^ter into the
kingdom of Ggd, mjust h& e^Mii^fef^ss througli,
i it lie in their Wa^r. A^j|ory|4[iiatol^eyasion& or
comply with sinful terms, tb.aoid poverty, -de-
nominates a lover of the world. Lord, what ly-
ing, flattering, deceiving, and Disingenuous stifling
of conscience is used, to prevent poverty. Andia
there any thing/ : in/jt'?sp' : ;forQatidable? May not a
man be all that which is good and happy, and
ye the poor ?~ May Ji notfbiefWise and poory^irtu-
ous and poor, ppotroand -Blessed ? Blessed are,^
popx, &c. Nay^are; . there ttot many immunities
in; poverty, a IreedQm irom many temptations to
pride, luxury and ioppression, which do attend
a rich condition?; Are there riot in it ; many
advantages to virtue, humility, contempt of the
world, de pendence u pon God, and t hirs ting a f ter
.eternal life? But when I say, poverty hinders
lidthing in rwhieh riches can help us j a-poor mail-
may be as learned, valiant, virtuous, wise, yea, and
afecharitable jtpo, as ; the rich. It will be replied,
; Q[b,;|- but ihe cannot /be rsp well esteemed. The
jjoori is negliected an<l ; hated of his brethren ; the
poor man's wisdom is not regarded. I answer,
N6 majter for that, jf it deliver the city, regarded
oi^t regarded, Wvr what is the regard- and
valuation of men ! This very respect to estima-
tion, acceptance and honour, is one of the world-
ly lu^ts^tQ ^be mortified, soi far is it from being
able to justify the worldly fear of poverty.

: piessed; Jesus^who' willingly bepamest poor, to
wialte vme; and /many: jiejjsj 4hou hast taken the
stp^/out !of> ^poyert^j nay^ithou hast sanctified,
iliouKhast enr;iehediit. f?Thou didst leave all to

136 ^Meditations.

come and seek ififej; make me billin to

to follow the^^ake me able td foli
eren in leavin^^tl^ibf tliee \

LIX,

of persecution.

To be reluctant and delicate in venturing upoii
persecution, restraint, wrongs, for truth and t he
Gospel's sake; and to prefer deliverance from
these, before the will of God, before a sanctified
wse of them, and exercise of grace under them,
denominates a lover of the world.

Whosoever represents persecution (including
the loss of estates, goods, good name, favour of
the world, liberty of life,} to himself so formida-
ble, as that^ for fear of it, he will deliberate! j
forsake God, deny his truth, jprofess errdr or
falsehood, go contrary to, and continue in a coii-
tradiction to the known word of God, arid t8e
sentiments of his consciencej is a lover of^t-lie
world. ^ %

. Persecution is a cross that every faiiMul dis-
ciple of. Christ must be ready to take up, wJieiK
ever his Master calls him to it. Holy Paul was
i-eady to take it up, in the whole weight of it,
not only t o be bound at Jerusalem, but to ditijpr
the name of the Lord Jesus. The believing If e-
brews took it up. They might have escaped
persecution, by denyirig 5 Christ ; but they
not so fickle, although they were but
Christians. They would riot accept of
ance, Heb, xi. 35.

137

Anjd rthe-SABiie is tljcs pTedominajit ^temper of
ihe~ jgenuine^i^^ Whojsoe^r

will notjqvscifce hp^se-^^ lomdsjbr rqy sake, is not
worthy of^.\,^^ ( J: : .:

Who would iralue a friend that would not en-
counter the least danger to he] phi? friend? How
would he then expose his life for him ? Such
professors Christ may well upbraid in the words
of Absalom to Hushaij f Is > this , thy kindness to thy
friend ; why wentest thou not with thy friend ?

It is very observable how faithful worldly men
^are to their worldly designs and Delilahs. What
pains does the mammonist voluntarily take ; wl^at
diseases and dangers does the sensualist hazard ;
to what persecutions does the ambitious expose
himself? These all take up their cross and follow
their Delilah.

^ At .what a chargeable and costly rate do giddy
bpinionists maintain error and humour, at ; the
price of confiscation, and imprisonment and ban-
ishment. And will riot the servants of truth be
at 'as much charges for her? Are the children of
this^ world not only wiser, but kinder than the
children of light? Surely, if we were the chil-
dren of wisdom, we should justify her, stand for
" tier to the last drop of sweat, yea and of Tbldod too.
_,I 5 kn'ow no reason indeed nor reirelatioh for
the, courting of persecution. But inasmuch as it
must be the lot of all that will be godly, in one
kind or degree or other, it is good to get pur
: minds possessed with it, prepared for it, reconciled
,tt> it ; ^ t||at when it comes, we ftqay not fly from
eirpient, but take; ^hinj jt' : tail, and he will
into a rod:;m our 'b''
" """ -'

'' V I .there E be any excelency in righteousness,
afty ;thing desirable in blessedness, then surely
there is some goody at least 'eventually^ in; persel
cution ; for they are nearly rented -, Blessed are
they that are persecuted joir righteousness^ sake,
" '" y. 10. -^ - V^r,: -- ,t, ,,;. :--^:h - f .r^l

MEDITATION LX;

" Of honour in gerierak and of pride;

*/ O" ' ' * : f J*

THE third of -the things of the world, islits
honours. A predonaiinant lover of worldly ho;ri-i
our, denominates a man a lover of the wprld^ and
Consequently void of the love of Go<L A

>>See llow our Saviour opposes faith and ambi-
tibji, making: them inconsistent, 'John v. 44. ! -J3xKi&

" -' * , " - >O '.'..'".; T '

ca^ye believe, that receive honour one of another ^&i
'^fhere is an honour which is not worldly^ ^
praise that is of God, and not of man. Thiirenl
dfirilnalen, yea thfe nieanest an^t dbscurest of men,
honourable, the excellent bf^ the earth. And to
be^ s ambitious of it, is: an ; 'arffument of a - tr<ul

- ' ' " .'-'-' .--.-%'*-., , ! .' . " _ S< 1" '_ ' ~ -'it

li^rorc, arta ^xalted'inmd ; I -mean to desire tbuoe

! An: immididerafe affectation of worldly hdnouij;;
is pride; and to preler it hefbre innocence^ te
seek it, glory in it, maintain it, rather than truth
and a good conscience^ makes a lover of the
world.

To have a right sense of one's own worth in
any kind, is hot pride, T but juistice. It is no; mari*a
perfection to b deceivfedi; nor his duty to thtek

Meditatiwis* 139

worsen of; himself than> jje isjyibr then he must
needs think fkfe^$lw^feis^ihe;infiri^^}of wa-
ders tandin^ ; whose perfection it is to apprehend
things ;as^the^ are. I

, \3But; there "is less to be feared -in this respect,
less danger in it, than there is of an overweening
attachment. .

To expect a just estimation iiaJbut just, and
modest enough, nay, sometimes laudable; for it
may be very serviceable, and may make a man
serviceable. So ^thatvevery man ma^iwell -.&' al-
lowed to ibe tender o his reputation. v

But yet patiently to bear disgrace, and not to
repine at disappointment, is generous ; and to go
through toad <report, is Christrlike. , ; r ,

To require, and exact a & v^rent , behaviour
from inferiors, ; is just ^ though of t e utimes 5 they
that stand most severely upon it,, missxjljit most j
respect being such a kind of thing, as often flies
from him that follows it, and follows him that
fliea frooi it. ; ; --^s ;juhv ... '-, ; , ..<. -,..- -./,;/;'.

^eEhere are many objects of pride ; such as
birth, ^wit .and learning^ and st^ding^: strength
andi power and, victory,, riches, interest, - a ,par^
and the propagation xrf it,;ehJ14rnJta^
leges, apparel, yea, even^irtwojas actions.
glory in any ; ;ojT tifese nnduly r ; is
a lover of the world.

rt: .';.~; ! --
: \'J~ : . tl "

140 Meditations.

'- " " L F : -.

'^'ll^
Of the honour of God, and the way of seeking it.

GOD'S glorifying, himself is not such a thing as
vain man's seeking to make himself great by self-
ish: means. It is in short, the beaming forth of
his own perfections, the displaying of himself,
the communications of his own gopdness.

Men*S' glorifying of God is not a fancying pr
speaking much of the glory of God ; but it em-
braces a double notion. ; ;'...;
,\;; : The less proper notion, is the exalting of the
name and honour of God, ascribing all gpoct tp
him, owning him as the fountain of all. ; So.we
glorify him .-. in the reverend thoughts that; JVVJB
haye; .pf; r hini, in making honourable mention pf
him, dedicating things to his use and: service. ; In
this sense, Atheism and unbelief are dishonpuxis
toGpd; as also all taking; his name in vaini swear-
ingv spending all upon our lusts, &c. "

The more proper notion is, the displayingrpf
his .perfections^ imitating his goodness, justice,$"pa-

tierice, mercy r charity : acting suitably to what

: i>'- '- '2 tr r i- j : ' ' ' ' ' ' - ; -u "%
his inimitable periections do,- require ; as submit-
ting ;to 5 his sovereignty j depending uppn his; 009-
nipptence^, behaving ourselves sincerely in, |tie
sense of his omniscience ; observing such rules and
measures in all our actions , as make them agree-
able to his holy will. In a word* our Saviour,
who t best knew his will-, and who was so entirely
devoted to it, who .came into the world on this
yery errand, has more clearly and compendiously

Meditations. 141

told us what it is, John XT. 8. Herein is iny
glorified, if ye bring forth mitch "fruit.

MEDITATION

Of self-honouring.

I - ; . v " .-..,.. '

MAN was not made for himself. However
common a thing it is, it is low and base ibr mat*
to make himself his owa end* i

There is nothing more absurd or unreasonable
than pride ; nothing more excellent or honoura-
ble than humility. It is truly said, Quo iwnufr
sibi arrpgaifwmo,eo evadit clarioret nbbilior, Man
does most Konoujr himself by debasing himself %
and so on the contrary. And as there is noth-
ing more absurd, so there is nothing more dan-
gerous. It were ten thousand times more safe
to stand in the front of the hottest battle, than
that God should set himself in battle array against
us; and yet that is the import of that phrase^
He resisteth the proud.

HTneriB is pride in tmbeJie and refusing the
terms of the Gospel. The wicked, through tije
prifoofhis heart, seeketh not after God. Yea, in-
deeuY pride seems to be the cause of all disobe-
dience If y&witt not hear, says the prophet, wi^
soul Shall weep 1 in secret placed for your pride...

To seek the advancement of our names, OUT

own credit arid estimation, more than the name

of God, is worldly. ; Cowfcf&je iny zeal for the

-Lord, says Jfehui There f iiesfniore emphasis on

the word my tha oti the IM& flow thisshouhi

142 Meditations:

,be, pardonable in men, I .know not, when /it; iSfna-
less ithan treason in an ambassador of a king. < i^
Hezekiah was guilty of this when ;he made a
show of his treasures ; and David, when he num-
bered the people; with both of whom God was
displeased^ But the one humbled himself for
the pride of his heart; the otlier repented, and
called Himself a fool ; yet neither escaped pun-

riot so, ,

unto us$ &c. Christ Jesus, ; the Jrje.ad of the
oliurch, did not so ; he sought not ; J^is; own hon-
our, but his. .Father's. The chu$Ji H triumphaHt dp
.not so$ r they cast:down their cr0W|fls,. before the
ne.,. JDp not- thou so, O my^vl'*'?^^ what

u

MEDITATION

' -^. ; ' ' : .-. " - v^'if (!? -^'

the seeking, of the approbation of

-. .

the applause of men before the ae-
.peptance of God, is to prefer a great name be-
fore a, good conscience; and consequently the
.world before God; the gpod wprd ; ;pf ! the world,
,]^efbre ; the good will of purr heavenly Father.

It is impossible j^p ^ ^ \sinceriely in :anything^i
juid to do that w hish -j$ t wglit and ^ood, if we in-^
jtemperately see Ik pin thir^l; jafter tjbe Applause of
men, if we love 4he, praise pf ifl^^pre than the
praise of God; ( ^pr, : 4his, w\\\* cprrUpt the judg-^
dispense i wi^sihs as if they were not siiis,

Meditations?

inincl froinftifuW and rectitude,
more minff i;o humour the pb^
ie Hlian4BJapprove himself to God as his execu-
fjohfer '$ themmalekites;%e se how it pervert-*
ed^his administration, and -caused &im to spare
that which God had Icondemned.

Men are s 'dncoHipeterit judges. They cannot
discern the heart, nor its integrity.

And the approbation of men ; is at best "but
filthy, and not fit for any wise man to estimate
himself by. Alas ! ; What profits it ? It makes
no man the betU^ man ; yea, it often hinders
them from being so-gboid as they ^ might.

Oftentimes it ^ felse. For those things that
are highly esteemed kin >the ^sight'of men, are
abominable beMe.^d. 1 ' f'' :

It is always 'jfijcfkje'' and uncertain. The good
word of pieh is sbbnilost. He that is >exalted to
be a king to^^f:^hall i be yoted to the cross to-
morrow. P'aul'^Lriii Barnabas, that are this hour
cried up for gods, the next must die like men,^
and be stoned like the vilest of men. Every
man is subject tjo .error and mistake ; and he that
once mistakes, forfeits all his reputation for wis-
dom; he that once sins, destroys all the good
name that he had got, as Solomon assures us,
Eccl. ix. 18. One sinner destroy eth much good ; and
explains it well in the following verse, Dead flies
cause the ointment of the apothecary to send forth a

stinking savour ; so doth a little folly him that is

* .. / j j-t J y
in reputation jor wisdom and honour.

O my soul, study to approve thyself to God,'
the Searcher of hearts, who judgeth righteous
judgment, by whose judgment thou must stand
or fall at the last.

J

144 Meditations.

For dpst thou not, JtnpWv that the ill opinion of
Djeii is one of the, crosses that thou must take up?

And why shouldestv.thoji covejt that which
makes thee miserable, that is declared a wo unto
thee? Wouldest thpu have all men to ; speajk well
of thee ? And dost; thou , believ ; e ; jit ;can be, done
without a , wo ? Wo, mto you when, all, men , speak

; - . / : s' : - , . ' v ..-. ."..-..!! i ;> , VJ.

wc/Z of you. 4

Art thou better than thy Sayjour,, who suffer-
ed himself to be cpjitradicted by sinners, and
endured their contradictions against himself?

Lord, though I, may not, expec^ a voice from
heaven, saying, THou art my^elgve^ Son, in whom
I am ivett ^pleased, yet let; me hear the voice of
thy Spirit, witnessing with nay, spirit, that I do
always the things that please thee! And then,
though the earth murmur, and tjie great waters
roar, there will be a calm ^within. : Oh blessed
ealr% like that of the upper regions, which the
winds and .clouds, and yapo.ur^s /p^lpW; cannot hir
fest or disturb 1 1 J!

MEDITATION LXlY.

Of pride in bwflii ;

/' - . .

To be proud of, and glory in pur despent and
parentage, is to be a lover of the world.

If it be asked, who these are that are proud
of their birth? I confess I cannot tell how many
are guilty, but I conclude that the following are :

Those that prefer being sons of princes before
feeing sous of God.

r editc(fiot!S.
e that '^lpi^-^hp|Je that they

1 I 1 hose; hat Vjakie jtaerr fbjJrth so bighlyv
they -think tel igipfo to ( b : JbfcloW them, pi^ a
paragement itorthpir ; (juia|jtjv v ? v h i : ir :
^^Thb^e that undervali^e holy bishops or -pajSr-
tor% oip any oth^F hplj ien^ in their
cause they were not; born gentlemen.
v ^hpse that esteem mn
arid prefer inobility before^ virtue ; itj
not the vile are cop|tenine<^f but the poor are;
T TE'he apostle Barnes ]Vfa^ no Qijaker, andvy
jiccountea it carnal ftp prefer a ffeiitleman in
feetipn, or at least inf judgment, bipfpr^ a injeaner
man. We^ reeeiv^ only our bpjdies ft^omrQur- pa-
rents ; pur better part is the n,qlple,st, as :be|ng
imjoiediately; ff oai God ; Qnd so a fepggay, (if thie..
cjenomination be .tcjke^ vfrpm ; vthe npWer ;part^)
wiay 'well enpugh be ; sai4 tp^be n.pble* ^ r'^'-l

How can any inan; be ^prpwd/jth^at jieJside->
seended of an ancient famjly ; thjalt he is the
thousandth from Inachus, or the Etrurian kings?
The original of all meii; t is(the .same ; and if^ We
reckon right> the be^ar is-iasiwellid^cenia'ed
from the beginning as the prince. Qh what a;
cause of boasting it is, f 4 ;l anAinay 'ancestors have
dwelt in this house, and been owners pf this, es-
tate so many hundred years !" When, perhapsj
every bat \ or owl, or swallow, may gay as much
pf their Wall, or barn, or chimney.

Oh but the family has always been noble and
honourable. Doubtless within a few generations,
Some or other of them have been deformed, pr
vicious, or cowards, or fpols, pr traitprs, pr idpla-

VOL. 2. 13

factious. Nay, dp'^utltiok into the pres-
ent generation;' and ^ tlfoscf *th'4t are at present
alive of the same family^and one;may Well reckon
With the Italians; H%8' he tn&t hath neither

rogue, nor harlot, nor beggar, of ; his kindred, was
born "of a flash of lihtnin.

f-l$ut suppose all this ; What caiise of pride have
I in it? Am I really the better, or the more hon-
ourable for what others have been or done ? Qfrce
non fecimus ipsi vix ea titistra vbcfc [Those things

< - *^ A ; - I- - - .- ^J

Wnich -Were not done by ; us^ I scarcely call ours. J'
Or :What thank is it to me that out of my first
nbthing I sprung up in this place, rather than in
another ; that I ere pf into the world a wretched
infant by this crevice, rather than by that ? '
"c I Was so far from being called tO'cbunsel, to
choose of what Womb I would be born, or what
boidy I would animate, that ? 1 5 knew not so much
as how I came into the world ; and am more ^be-
holden to my mother's midwife for iny nobility,
thain to myself, or any .thing that I could con-
tribute. i '"'- '"( " >' ' '- . ' ~ '.'"..
^^Wretched-man! IDost^thou not believe such
^arn and ^easy things' as these ? And yet^ shall
neither philosophers and poets laugh thee out of
;thy folly, nor divinity 'reform thee? '

Blessed' God, the Father of lights, and the
Fountain Off honour, let nie esteem-it most noble
^to be akiri to thee, and to be like thee !

Medittitiotis, 147

LX.

"'' -' " ' - ' - -

Of pride in^beauty* ^

THAT pride in ; )bcau|y; does denominate a
f the- world* I supposes nobody > will :-. deny
the great incpiiryvvwll be,;iwli;p they ;are :that are
proud of it? ' : \/V,;,; \-.i ^v- >,.:' ^T- ^^' -
; I will venture to ianswer negatively : ' ) 1|

Sot they that prajr; fop > perfect* hcaltfeliul,
epmely children.,- i--; -U -;-:or; ; \--.:,ii .^v-:..?';^ ', ?;.<:-'

Nor they that esteem a/ comely

and iust symmetry of partSjf an

1,1 V'r j " '- - ; ' ; " '-' r - - 1,.--- -

blessing ot vod. i ; .. ;l3 ,I>JD 3 - : ;

Nor they that endeavour moderately! and just-
ly to rectify deformities, to preserve; beauty^ or
to; improve it. u - = \: s n

But to speak affirmatively : All that prefeT
beauty before virtue, modesty, chastity, and es-
teem it higher than these,, either in themselves
or others, are lovers of the world.

Those that prefer it in themselves, are such
as seek the beautifying, ; adorning, ; and reconaf-
mending of the body, mpre than tbeaadorriing of
the mind with virtue, of the life with good man-
ners.

Such as use undue means to recommend beau-
ty, either too costly or too splendid, or spend ex-
cessive time in setting it off, more than in dress-
ing the inward man. >

Such as set off beauty for sinful and carnal
ends, to dazzle unwary eyes, and captivate wan-
ton minds, as tradesmen keep a gloss upon their

148 Mixtitatiotis*

goods, the better to expose them to sale.- And
what do many'-jf^ir^adie^.^d^felit^j^ay homage to
themselves, and worship their own faces ; who
stand gazing frpitt hour to ht)ur in their glasses,
and cannot be got from them, any more than
OVidl's M<$rciisMis from 'the; ^iDiiritain. 1 '-'-\;.^
li^Fllhose > that" preibr-beauty^pii dth-ers,? ar such
^'esteem' affair womari^ toefbre"a; discreet j ! ah
handsome before an honest. /I -

The iairclst souls dd not always inhabit the; fin-

veMfcbdie's. ; ilhg^uri^albce niale habiiMat, [t he

soul of G alba had a poor habitation'.] i! 'T^ie best

Cueists) taip^rvot; always lodged in the feest rooms*

WhatJg^efiiiiPtiQed^ lu^tiuj, tourderous, ambitious,

rebellious soul dwelt in the body of Absalom, in

which ithietee^ ?Was irro blemish !

: ' B<saut^ is vvgry datigeroas, and a great firtarei ;

Rara est concordia jfbrmce^ atque pudicitice ; v lt is

'hard TtO'^be iair atod chaste.

Bei6u*e it is iadingv it needs nothing, but its
^e ry 'being, to destroy it. Dum contemplamur,
corrumpimus ; whilst we dote upon it, we destroy
jt;' : Vain mortal Wouldst thou contemplate thy
Beauty 'to the : 'best ^advantage ? Go then, view
thy iace^ iii 'the next fair rose, or tulip, or lily,
that thou meetest with 5 those will best repre-
sent thee.

Such flowers, which in the morning gay and fine,

J^ise with the sun, and mount their heads,
Bui noon once past, look down upon their beds,
! , y#w(f toward the earth their grave, with him at
, , :night decline^ ..-'. ;; ; ^

149

And oh ! Where is tha^t beautiful wom^n to be
found, that values herself more by her faith, than
by her face ; by her good manners, more than
by her .good features ; who sometimes views
herself in her glass, but always in God, who is un-
spotted beauty ; who stands in awe of every'
thing that may defile her soul, more than of the
small pox, or a leprosy j who, although .-this body
in its complexion and features, be more lovely
than hqr neighbour's, yet despises it, in compari-
sion of the more glorious body ; and desires to put
off this, that she may put on that ? Poor Lucre tia
abhorred'her own-beauty, and life too, when her
chastity was- violated. But how many ladies
have we, that therefore especially prize their

beauty, because it qualifies them the more ;to be

j i - - .1, - . . . . ...........

unchaste.

MEDITATION LXVI.

* ' .'-.'".'

Of pride in apparel. "

FRpM the body I descend to the- clothes,: by
which to value one's self, ia the meanest an,d
most paltry sort of , pride that can be. He that
Values himself, by his body, values himself by
something that is part of himsell'; but he that val-
ues himself by his clothes, values himself by a mean
thing, that is perfectly extrinsic to him, and aoth-
ing at all related to him : ^

But the inquiry^ is, What is this pride- in^ap-^
parel?

Negatively, It is not to wear good clothes r nor
handsome ones, nor fashionable ones, .nor costly
ones, suitable to one's quality and estate.

VOL 2. 13*

Meditations.

Nor IK it to be careM of themv to preserve
them from injury. '* -:

Nor is it to express the extraordinary festivity
of our minds by extraordinary apparel.
-But it is pride in apparel, To prefer apparel
Before health and modesty, as naked necks and
Breasts do. Though indeed I know not well
which to ^cail this, pride in 'apparel, or in want
of it. ' --, -. - ; - - ' * ; " - : -

-To prefer apparel before charity, and the
i .,!_ f "' vi - i r i J i !L >V V

Clothing ot the naked, is an undue valuation

^fc:\V;,'..\; ; ,.: I-. _, ., . X,'-, :

13 : To ^vale ourselves by our apparel, to fancy

? durselves^the better men for it, or to design that

: others should so esteem us, - as it seems Herod

alhd -Baman did, is gross pride in apparel ; Thus,

shall it be done to the man whom the kingdclighteth

to honour. A proud fool ! Is there so much hon-

our in a suit of fine clothes? He might have

thought of twenty more estimable pieces of hon-

,,our than that.

; : put there may he as great a piece of pride as

auy of these, in an affected plainness and mean-

nesS, and unfashionalbleness of apparel. To de-

sign that men : should estimate our humility by

-tins, is as proud a part as the Pharisees' desiring

?to-;teorrimend their worth and learning by their

~Johg ; robes. ^To put on plain cloth instead'Of hu-

mility is deceitful, a bad exchange, somewhat

like an image with a pillow of goat's hair, instead

of David.

Men may go in sheep's clothing, plain and home-

1|y ; ^and^yet be inwardly proud and haughty.
This seems to be a worse pride than theiormer,

MeiKt&tionb. 151

because it adcls ^hypocrisy to it. What wise 1 or
eood mani i4 can valoe himself by that, wherein

C5 " " . . , * " ' - if tf J

many rogues, arid harlots, yea, and heafcheia, yefi
and birds, ^and beasts, and flowers, do match and
excel him? f ;-

'.'' To make gay apparel stand instead of true
nobleness, and excellence of mind, or homely ap-
parel instead of true humility of mindj is a proud,
superstition, only suitable to worldly minds.? 1 A
deceitful kind of metonymy in manners, ^putting
the sign for the thing -signified.. ;

To affect bravery in apparel^ for the recom-
mendation of beauty, or ostentation of richesycis'a
nieany and oftentimes a deceitful policy. Plain
beauties are the loveliest to uncorrupted seyes^
and excessive finery serves rather to make peo^
poor, than ;to prove them rich. '\.

Lord what a wicked thing is man; to make
his shanie his glory j to make that his pride,
which ought to swve for his -humiliation; to
make that fuel for his lust, which was at first a
punishment for 'bis lusting !

MEDITATION LXVIL

Of pride in children.

To glory in children, or to prefer them before
God, before the image of God in them, or the
will of God in removing them, is worldly;

To glory in their p^rsdnsj, parts, or" number,
More than in their virtubus f Qualifications, or duti-
ful behaviour. What a wi^fced woman was that.,

152 Meditations.

who was content her son ; should ;be a mujderery
if lie might be an emperor 5 occidafcmpdo imperet,
|let him; kill, provided be niay but rule^k T^p
<glory in the propagation? and perpetuation, s of our
names by children, is foolish and unreasonable.
Virtue gives a better name, than posterity;;? and
to the virtuous^ God will give a , name, better thajft
&f sons and of daughters ; Isa. lyi. 5..

To depend- upon the ; provision that by them is
made for old age$,more than upon the providence
and promises of Go4> is carnal and profane. , This;
eomiort is-very uncertain. Tj'ue,indeed, children
.are^aecouritedthe staff of old age;, but sometimes
God beats men with these staves* instead of sup-

rting thorn thereby^ as he did Eli, Samuel and

'

I know that multitudes-of children were, promis-
ed under the law,, and valued as a great blessing;
a^ blessing, wonderfully coveted by men, and more
by women. Abraham^ seems to have a mind of
an .heir ; what wilt thou give me, seeing I igO; child-
less ? Gen. xv. 2. But his grand-daughter : Rachel
was too,, too passionate; -Give me children or I die.

The women accounted it a great reproach to
be barren;- that is very plain. A?nd it is conjec-
tured that they still hoped that the Messiah might
spring of their line. Whether that be true or
no I know not \ but I think it was no such great
matter^ if he did, as some would make it., EOT
J observe that Christ after the flesh sprung from ,
some of the most infamous families ;: as ofPharez,
a child of incest ; and of Rahab, an harlot.

I observe also that some of the greatest fa?
vourites of Heaven wanted this blessing of nume>

Meditations. 153

rous offspring. Abraham, the friend of God, left
behind him but one (Isaac) of the promised seed.
Moses, the man of God, had a. family indeed ; but
I think if -we consult the genealogies, it was one
of the least of the families of Israel. And as for
the Gospelylo say no more, I am sure it is very
sparing of this kind of blessings. - '

To be proud of children, is very silly and un-
reasonable upon many accounts. More grief and 5
vexation is usually brought to people ^by their
children, than by any other cause. Besides, they
are begotten and born at uncertainty ; who icnows,
what wise man knows whether he shall be a wise
man or a fool that succeeds him? It seejns by
Rehoboam, the son of Solomon^ tha* wisdom
does not always run in the bloody and I think
Solomon himself alluded to this sou of- his, Eccles.
ii. 18,19.

But supjiose they do prove good, and wise^ and
virtuous, How can the virtues of children ;atiy
way redound to their parents, more than:th<e par-
ent's virtue can redound to the honour of ^the
children ? A tutor may more reasonably glory
than a parent.

If thou be goocf, thou wilt glory in God, and
not in thy good children ; if thou be wicked, thy
good children are a shame to thee, and not a gtory.

Lord, What an unreasonable thing is it^ that
children w ho were given to draw, the minds of
nien to thee, in whom they may read thy image>
should be so abused, as to draw away their hearts
from t^ee, whilst men use them ; only as looking-
glasses^ to refleqt their own image | '**

154 Meditations.

LXVIIL

>** and learning,

and knowledge may justly,!
think, challenge toitself the place ; of the highest
natural perfections ;

But to glory in knowledge and learning, more
than in God that gives them, arid more than ia
the end for which they serve, will denominate a
lover of the world.

They: are proud of their wit and learning* who
ascribe their wit to themselves* their learning to
their ownstudy, ingenuity and industry, and not to
the blessing of God. If Heriod had in a sober sense
saidvbf his eloquent oration, It is the eloquence of
God, and not of man, he had said true ;. but to suffer
the people to say so,. in a; base flattery, and to make
himself the God, was proud and atheistical.

They; are? so that will not submit their wisdom
to the, wisdom^ of? God; that will believe nothing,
but what, their reasons can fathom; the ; wise
Greeks, the Scribes, and disputers of this world.

They are so that use their wit and learning to
maintain errorj to justify falsehood;, especially
they that are learned to dispute against God,, and
wise to prate against wisdom, itself.

It is very much to the disparagement of learn-?
ing, and may serve for the humbling of the learn?
Wl, that oftentimes- the best artists are the worst
men, and so sometimes are the greatest clerks.

Ho vyever, It is certain that wisdom and learn?
ing are as dear to the animal life,, as the divine;

Meditations. 155

yea, and that the devil 'himself is as good a
scholar as the hest of iis all;

To this head may be reduced a generation of
fbols, who although they do'^not excel,nor indeed
match their neighbours in art or learning, do yet
glory in their standing, and in the advantage that
they :have had to know more than Bothers, though
they knowaot -so much. These think to concili-
ate 'authority to their discourse, not by its strength,
but their own standing; not by their lj>eing wis-
er/ -but older than other men. Cicero jeers
his son Mark, that he was of a year's standing
under Oratippus, and that at Athens, and yet was
not a good philosopher* <How much more shame-
ful is it for them who are of twenty or forty
years standing in the university, to be inferior in
learning to many that tre^e never there. To
think to make ourselves or our discourses seem
wiser or weightier, merely by reason of our age
or education, is a most pedantic piece of pride.
As old age is HO otherwise honourable, than as it
is found in a way of righteousness ; so neither is
standing, otherwise than in 'conjunction with a
proportionable understanding.

MEDITATION LXIX. i

'Of pride in riches.

CONFIDENCE and affiance is one species of pride
in riches; but this I met with fitly under anoth-
er head, therefore J will think .no more of it
here.''"- : f ^-- ; - -. ';, -' ; '..' ''-- :

156 Meditations.

To be content witfo whjalt we' HaveV is no piece
of pride in itself. Though he Was- a proud wbrld^
ling, who bid his heart be merry, beeanse he had
goods la-id u p for many years ;< yet it Was a good
saying of a bad man, I Have enough^ my brother.

There may indeed be pride in refusing pres-
ents; but it is not simply a piece of pride, no,
nor folly neither, to refuse them. Balaam was
proud enough; but I do hot take it to be any
part of his pride, to refuse the preferments of-
fered him by the king of Moab. Who dare cen-
sure Abraham of pride, though he speaks much
like a gentleman to the king of -Sodom, Gen. xiw
23. and swears that he would not take from a thread*
to a shoe-latchet. les't he should say, 1 have made
dbmham rich? Or Elisha eitheVthough <a poor-
er j man than he, who obstinately refused to Te-
eeive any gift at the hand of the Syrian prince ?

But to bless ourselves secretly in riches, and
think ourselves better men than our neighbours,
or indeed at all really valuable for them f is .pride,
and an undue estimation of riches. And thus I
suspect, some of the plainest ; ad obscurest men
are the proudest.

Much more is it pride to make ostentation of
riches, either in words by bragging of them, of
ih deeds, by pompous buildings^ gaudy apparel,
or the like. Yea, possibly there may be a proud
ostentation even in founding churches, hospitals,
and alms-houses. Came, see my charity to the
JLord and to his poor, sounds as suspiciously, as ,
Cotm, see my zedl. ;

But o.f all ostentation, it is most odiously foolish,
for a man to bring his estate, as an argument for

Meditations. 153

his opinion or party, or the goodness of either.
And to bring riches and worldly prosperity as an
argument o? the special love of God, is next to
blasphemy ; as if we thought God to be altogeth-
er such an- one as ourselves. From this false
conceit perhaps it is, that men grown rich from
mean beginnings, are most apt to be proud; but
when they are, they are most ridiculous. This
fellow came in but yesterday, and he will needs be
a judge*

To ascribe our riches to our own care or indus-
try, or ingenuity, so as to exclude the providence
of God, or not to allow it the highest place, is
carnal. We know indeed that God gives riches
usually in a way 'of ingenious industry, and men of
understanding usually have bread ; and to know
that God has given us riches in a way of industry,
is but just.

But yet we must think withal,

First, That it was he that gave that ingenui-
ty, and enabled to that industry. It is Goo, saith
the prophet, that instrucfeth even the husbandman
to discretion, Isa. xxviii. 26. See also Deui. viii.
18. especially.

Secondly, That there is not such a necessary
conjunction between these things and riches, but
that they are often disappointed ; it is the bles-
sing of .God only that makes them successful,
that makes men rich; without which, pttofcgiii
a* [labour is of no avail.] So that to ascribe
to ourselves, and exclude that particular and pow-
erful providence, is gross and carnal.

Lord, What have 1^ but what I have receiv-
ed? Thou art the great householder, that givest

TOL, 2. 14

154 Meditations.

16 all the members of thy family their
portions, to one more, to another less ; and which
of them may boast over another, or ho^;dajcij
any of them boast against thee ? And why should
1 glory in a thing that is extrinsic to me, a sepa-
rable adjunct, that may be, and yet I be nevef
the better ; or may not be, and I be never th<B
worse? Nay, in a thing that many enjoy, andyet
^are really very contemptible and hatciul, whom
I myself do not think ever the better for them?
And why should we admire and value ourselves
for those things, for which we do not value other

' "

MEDITATION LXX. '%;

Of pride in strength. ^ ; 7K

TTo be proud of our strength and power, ^de-
nominates us lovers of the world.
( They are proud of their strength, who, glory
in indistinct :from the Almighty; that glory in i%
as if they had girded themselves with strength*

That make ostentation of their strengtjx in
words, as the Philistine boaster did; or in deeds,
.using the utmost strength for accomplishing.va
small matter; as if a king should raise a mighty
army of horse and foot .to hunt flies, or catch
partridges. ;:, - - >:i

To make laws; about ^trivial matters, more 4pjr
ostentation of one's authority, than for the esfaj>-
lishment of any thing that is really good, is ridjr
ulous, and an abuse of power. -[

To eat, or drink, or fight for wagers ; to -get
another's money, or to make others sport, is

Medifatioiis. 15$

something ^ivorse than a beast wquld do; it ap-
pr6aehes to the barbarous custom of the heathen
Roman gladiators, who killed one another, for a
pastime; to the people.

^fFoiabuse power to oppression, is like the lion
in the fable. One part of the prey is mine, be-
cause I am the worthiest ; another is mine, be-
cause I took most pains in hunting ; and if ye
wiH" not give me the third, try for it who dare.

To ascribe victory to one's own arm, to the
arm of flesh, is to b proud of one's strength. How
unseemly these brags are, we may see in. the
Assyrian monarch, and how God took him up for
his pride, and presently took him down too, 2
Kings xix. I wish these self-confidents would
consider, that it is God alone who girdeth with
strength; he often baffles the strength of ^he-
strongest, and that by despicable means ; as he
chastised the monstrous Goliah by a shepherd's
boy.

V s God requires that our strength be employed
for'him ; that it be laid out in maintenance of the
truth, in defence of the weak and helpless.
He has charged us against this wickedness ex-
pressly by the prophet, Let not the strong man
gl&fy in fas strength, Jer. ix. 23.
V And how ridiculous a thing is it, for a man to
be proud of thaty wherein his horse or his ox ex-
eels him, more than he excels a child? Is a man
mighty to eat, or to drink? And is not a beast
more ? For who can eat like the behemoth, OF
drink like leviathan ?

Lord, strengthen me with might in my inner
man, that I may obtain the victory over princir
palities and powers ; triumph over the powers

cxf hell and darkless, the devil, and mylustsl] Vj jt
for bodily strength, endow me with s^ much
may serve to make me usefulj and give me^
ib use it in thy service, never glorying J inP t
which, before I am well aware, will be turii&S
into weakness and rottenness ! 5

MEDITATION LXXI.

rf .--''- '. ^ ' ' - "' - '" ' - ' - - -.',.,"..--"' i ^. ;

Of pride in privileges,

.,. .-. v .--.-. . >, . ., ; ,. -- ^

TiiERE are indeed spiritual privileges belong-
ing to the saints, wherein they may well glory;;
yet so, as it be in Christ only, and not in therii-
selves. \Vho can but glory in the relation of |i
son or daughter of God, of" an heir of the "king-
dom, of an interest in all the promises of the ^Jo-*
]pel,-of free access unto the throne of grace,: and
entertainment there; in an interest in the pra^-
ers of the faithful, especially in the intercesslolEi
of the blessed Mediator? These are pVrnle^BS
more noble than the most princely ; in which no
nian can rejoice or glory too much, except he -cap
rejoice with a joy greater than unspeakable. ; yl

But there are privileges in which it is easy and,
ttsual" to rejoice and glory excessively and^str-
nally. I have already insisted upon pride in^
fentage and education. That which I fix
thoughts upon here is church privilege^ o
|irivilege of being in covenant with 6rocl^ 'as ail
the members of tne visible church are. '^^x

I take all that are admitted into the chiirchj
and have taken upon them the profession of the

Meditations. 157

gospel, jn opposition to Jews and heathens, to
J*e, in covenant. But to them that are faithful in
(povenan!t, and answer the terms of it, to them only
it k ad! vantageous to salvation ; to the rest, an
jhjgh .aggravation of their condemnation and sin.

It is doubtless a great mercy to be born with-
in the pale of the church, taken into the number
of its members, to sit under the sound of the
Gospel; because it is the ordinary means of
men's conversion to God, and the road that leads
to the church above. But yet to be within the
pale of the church, and not be of the little flock,
tp be a member of the church, and yet a rotten
and corrupt one ; to be a branch in Christ ; tfet
fringe th tbrth.no fruit, to live under the sounid
of the Gospel, and in the mean time the Gospel
to be no more than an empty sound to men ; how
little matter of glory is in all this !

And yet, how de the generality of men glory
in these privileges, rather than in the answer of
a gopd conscience ;. in a form of godliness, rather
than in the power of it? These are the lovers of
the world and carnal.

, How impudently did the Jews glory in their
father Abraham, the law, the temple,, their cir-
cumcision and sacrifices ; when in the mean time,
they were strangers to the faith and obedience
of : Abraham; broke and made void the law ; re-*
fused to make their souls the temple; of God;
i^er<e uncircumcised in heart; would not hearken
o G[od's yoice, ; which is better than sacrifice, and
more acceptable than the fat of lambs?

And is it not as usual, is it not as unreasonable,
is it not as impudent, to glory in the profession of

VOL* & 14*

158

the Gospel, and yet reject the terms of it; to he
proud of being baptized into the name of Christ,
and utterly refuse to be baptized into the Spirit of
Christ? Shall a dog brag of his communion with
the family, and his membership, because he lies
by the fire, as the children do, or eats part of
the* same bread that they eat? But who are
proud of their church privileges? All that Value
themselves and their Christianity by these. AH
that bless themselves in the font, and in the al-
tar ; whilst they are not at all washed from their
sins, neither know what communion with God in
tfjjl Spirit, with Christ in his graces, means. Who
tale up their rest in these, not seeing any neces-
sity of regeneration, or thinking the baptismal
6ne to be sufficient. That boast that they are
not excommunicated from the society of the
saints upon earth, when they stand excommuni-
cated from the inheritance of the saints in light ;
that make more reckoning that they are Protes-
tants, than that they are converts. They are
Protiestants ; they understand by this no more,
but tfyat they are not Papists 5 nor no more by
that than that they come to church. And is not
this a great matter to be proud of? To glory in
this, and rest here, is notorious hypocrisy and
carnah'ty. : i

Lord, pity the deluded and mistaken multi-
tude,, who come and sit before thee as thy peo-
ple. But their hearts are riot with thee ; these
run ^iter their covetousness, their pride, their
revenge and luxury!

Meditations* W9

MEDITATION LXXII.

.'" -..*- . .

Of pride in power and great place.

To prefer power and advancement, aft high
and honourable station in the world, before God,
before truth, and a good conscience, is to be a
lover of the world. It will be asked, Who do so ?

I answer, They that climb up to preferment
by undue means, by injustice, flattery, by sinful
compliance with the guise of a corrupt age, or
that swim to a throne in a sea of innocent blood.

They that insinuate themselves into the favour
of great men, by administering to their lusts, and
procuring fuel thereunto, by humouring them in
their unlawful desires, by commending them for
nothing, or for that which is naught. It is iin^
possible to reckon up all the follies, falsities, flat-
teries, lyings, dissemblings, detractions, and back-
bitings, calumnies, cruelties, omissions, which are
the by-ways that the lover of the world uses in
v order to preferment. The most of these we find
exemplified in Absalom and Hazael affecting the
crowns of Israel and Syria. N ay, they that play
at a ^smaller game than crown-catching, will not
hesitate at such sinful methods, as appears by the
story of Zibah. And indeed it is impossible for a
man that intemperately thirsts after the favour
:< of igreat men, to be innocent; he must either do
i what he should not, or basely neglect to do what
be should.

The king of Moab jeered the foolish prophet,
because the Lord had kept him from honour.

160 Meditations.

Lord, If thou keep me from hpnoury if
interpose and stand in my way* that I cannot
to honour but by dishonouring thee, and violating
thy authority, let me account it a blessed d isap-
pointment; nay, let me account it a singular hon-
our to me, to be so addicted to thee and thy
commands, to the seeking of thy face and favour,
as that, in comparison thereof, I can despise the
favour of men, of the greatest of men ! For what
will the favour of great men signify, in compari-
son of the acceptance of the great God ?

MEDITATION LXXIII.

Of pride in virtuous actions* .;.-..-.-

To speak properly, that is not a virtuous ac-
tion, nor a religious duty, which a man is proud
of; for it is necessary to a virtuous action, that it
be done to the glory of God, and not for self-ex-
altation.

But we may call many actions or duties relig-
ious, in contradistinction from civil ; and many of
those religious duties, in this sense, may be as
irreligious as any other. If a man preach* or
pray, or hear, or receive the sacrament, to cpm-!
mend himself to men, for the advancement of vliis
own name and interest, or the augmentation of
his own estate, he is as carnal in those actions as
in any civil actions whatsoever. Jeroboam's set--
ting up a worship, (though it had not been idol-
atrous,) merely to strengthen his kingdom, would
have been carnal ; for if sel be the highest

,?.t -._ ..,,-...' . . . ' ......

i fleiiomiriites the action selfish j be it civil or
it naatters tiot. I

theW is yet a triore mysterious arid spirit-
of prioe^ when men do virtuous actions
ultimately for good ends, and yet, when they
IMVe'idone, take 7 aii unholy pleasure in them, arid
bless the ttiselves in the performance. The devil
will be ready, if he cannot get us to be so gross
a' s directly to seek ourselves in performing these
duties, to tempt us to feel ourselves in the per-
formance, and to set the crown upon 6nfwri
heads.

I speak not of that gross way of glorying in
our own good works, or making ostentation of
them, which is palpable to every ordinary dis-
cerner; but that secret kind of self-applauding^
or self-feeling, which is contrary to that self-noth-
ifighess arid exinanition, of which Christ Jesus
Was the pattern.

3 ^-Q rejoice and glory in God purely and only^
arid be nothing in our own eyes ; to be perfect-

^j J \ - - '

ly emptied of self, and wholly swallowed up iii
G6d, is a high attainment; and yet it is predonv^
rtiantly the desire and design of all truly renewed

1 Oh Lord, thbu art all things, 1 am nothing j
fhbii art the giver of all grace, the ocean 'froni
Y^hich all excellencies do flow, and into which
they blight to ret urn. Let me not feel myself
but thee in iny best actions ! Let riie be so far
fi?om l contriving the advancement of my own sor-
rjr name in any good action, as that I inay not
v^ithout displeasure so much as hear myself com-
mended or spoken well of for it; that I may not

162 Meditations.

coihthit^a ^sacrilege upon tMhe
be ever so secret, and that there be no
of being arraigned iii man's court for this
but may live in the exercise of sdfrem
self-humbling, continually ! Grant that "1' niay
look upon the e, not under any particular arid lutf
ited notion, but as being the universal Goodness^
Truthy Life and . Love ; and may vie w myselff
not as any thing distinct from thee, but in thee I
That I may sink into nothing* and be swallowed
up in theef the infinite abyss of all perfection
A in en.

MEDITATION LXXIV.

Of pride in worldly interest, and a party.

of kin to pride of power and prefer^
ment, is that carnal disposition of seeking one's
worldly interest and grandeur, and preferring
a party, or the advancement of it, before tli<S;
propagation of the Gospel, and the advancement;
of true godliness in the world.

Some men have so espoused a party, and are
so addicted to a way, that nothing must stand
beibre it. All that they can wrap arid wring is
little ^enough to sacri%e to this Bel. This must
be -carried on,' let peace or purity J stahd ; or>fall^
let the Gospel itself sink 'or swim. r^-/

The faith delivered to the saints does ^chal-
lenge indeed our zeal, and we are required to
contend earnestly for it ; but for the,Pharisees to
contend io vehemently for the tradition of ihe
fathers, which were not contained in the law,

Meditations. 163

was a mad and carnal zeal, notorious hypocrisy ;
especially : when, in the mean time, they neglect-
ed :the weightier matters of the law. : -
^ TO prefer the advancement of a party, or a
yirqridly interest, which God hath not consecrated,
feefore peace, order, unity, before the propaga-
tion of the Gospel, the advancement of true god-
liness, and the salvation of men's souls, is to be a
predominant lover of the world. To say, I am
of Paul, and 1 am of Apollos, in contradistinction
from Christ, is carnal, says Paul himself. And

--..- ." .:-'*' .'. " - f ,J~ ' - - ~ - ----- " , -,.-.. ._. ..

he was a competent judge ; for he himself, whilst
unconverted, was unreasonably and fiercely de-
voted to a party. But behold the vast differ-
-ence between carnal Saul and regenerate Paul ;
^compare jQcts xxii. 3- 5. with. Phil. i. 15 18.

But who may be thought to be guilty of this
Cpul fault? And what is it to be proud of world-
ly interest?

, l;answer, To be so addicted to an interest or
party, as to prefer the prosecution of it before
the exercise of justice, charity, or mercy; to vio-
late any man's right to establish our own party.

? v T Tp prefer it before the exercise of charity ;;to
^think that every man must needs be exclaimed
against, excommunicated, forbidden, that follows
not r our way. This Christ condemns in as plain
w ; Qrds as if he should say, Let them preach the
-Gospel, let them cast out devils; I will not ^for-
Jbiclfthem, though they do not ibljow me. The
apostle Paul cried, Let them preach in God's
name, though they do not say, We are of Paul,
-?/w7.;i. 18. and I suppose Cephas was of the
same mind. ;r ^

164 Meditations.

: Tp|>refeFJt teibm inercy. ^ What, must all the
world rather go to wreck* than oar own Diana
should be spoken gainst? Must every; man he
.stretched longer or cut shorter, that will not ex-
actly fit our bed ? Must they be accounted not
.worthy to live that donot live just as we do? Jf
-God will have merey rather than sacrifice, then
surely much rather than ;Ceremonies that are not
of his appointing. It was fit indeed that the in-
terest of Egypt should be maintained, but it was
*iot fit that the Israelitish children should be
drowned, to keep it from sinking.

To be so addicted to an interest, as to use arid
encourage undue instruments in the prosecution
of it; to make priests of the lowest of the peo-
ple, to strengthen the party, with Jeroboam; to
make unlawful matches or leagues to strengthen
a. kingdom, with Asa the king of Judah, and Je-
hoshaphat his son, both sharply reproved for it
byHanani and Jehu, the father and son, %Chron.
xvi. Z and xix. 2.

To make laws on purpose to make men of-
fenders; One party, by an ordinance, exclude all
from their employment, that will do thus and
thus; another, succeeding, exclude all that will
not {joodGod! It is not divine truth and char-
ity^ but human interest, that governs the world.
When shallwe leave off judging one another,
but judge this rather, that no man put a stum-
bling block in his brother's way ! -It seems to be
a bold thing for any party of men to make the
terms" of comrounion straiter than Christ Jesus
made them. Must all the children be cast Out
of the family that are not of the same shape and

Meditations* 165

stature? Shall the mother refuse to nurse the
child that does not exactly resemble her ? If it
resemble the father it is a sufficient argument of
its being legitimate; nay, those are accounted
more legitimate than the other. It is no good
maxim in divinity, Partm sequitur ventrem, .[the
offspring follows the mother.]

To admit of sin for political ends; as either to
oppress and impoverish a people, to keep them
peaceable, as the king of Egypt did; or to hood-
wink the people, and keep them in ignorance,
that they may the more absolutely depend on
the judgment of their dogmatical guides, as that
church does that is spiritually catted Egypt. Such

.-. ,-'. " -" ' M- '. t/ C* vM '-"

a kind of carnal wisdom is it to tolerate profane*
ness, to prevent faction; to pull down pulpits,
for fear of sedition ; or schools, for fear of con-*
troversies.

Who can sufficiently lay to heart the miseries
ami mischiefs which self-interest hath brought on
this world! How many lives have been sacrificed
to the interest of a triple crown! It was said
once, Quantum lucri attulit ista, jfqbula Christi!
[ItjpjY much gain has that fable of Christ pro-
duced!] Nay, but, Quantas strages et ccedes ista
jjabufa Papce! [How great desolation and slaugh-
ter have flowed from that fable of the Pope TJ
. In short, he that forbids a man to cast out
devils, merely because he is not of his party, and
fpllpws not him, prefers the, devjl before God;
and if that be not idolatry, then I think there if
none in Matt. iv. 9. Fall, down and worship me.
One would think an hearty enemy to Satan's
kingdom, (such as Christ Jesus was,) should al-

VOL. 2. 15

164 Meditations.

To prefer it before mercy. What, must all the
world rather go to wreck, than our own Diana
should be spoken against ? Must every man be
.stretched longer or cut shorter, that will not ex-
actly fit our bed ? Must they be accounted not
worthy to live that do not live just as we do? If
God will have mercy rather than sacrifice, then
surely much rather than ceremonies that are not
of his appointing, It was fit indeed that the in-
terest of Egypt should be maintained, but it was
not fit that the Israelitish children should be
drowned, to keep it from sinking.

To be so addicted to an interest, as to use and
encourage undue instruments in the prosecution
of it; to -make priests of the lowest of the peo-
ple, to strengthen the party, with Jeroboam ; to
make unlawful matches or leagues to strengthen
a kingdom, with Asa the king of Judah, and Je-
hoshaphat his son, both sharply reproved for it
by Hariani and Jehu, the father and son, 2 Chron.
xvi. 7* and xix. 2.

To make laws on purpose to make men of-
fenders. One party, by an ordinance, exclude all
from their employment, that will do thus and
thus ; another, succeeding, exclude all that will
not. Good God! It is not divine truth and char-
ity, but human interest, that governs the world.
When shall we leave off judging one another,
but judge this rather, that no man put a stum-
bling block in his brother's way ! It seems to be
a bold thing for any party of men to make the
terms of communion straiter than Christ Jesus
made them. Must all the children be cast out
of the family that are not of the same shape and

Meditations. 165

stature? Shall the mother refuse to nurse the
child that does not exactly resemble her ? If it
resemble the father it is a sufficient argument of
its being legitimate; nay, those are accounted
more legitimate than the other. It is no good
maxim in divinity, Partus sequitur ventrem, [the
offspring follows the mother.]

To admit of sin for political ends; as either to
oppress and impoverish a people, to keep them
peaceable, as the king of Egypt did; or to hood-
wink the people, and keep them in ignorance,
that they may the more absolutely depend on
the judgment of their dogmatical guides, as that
church does that is spiritually called Egypt. Such
a kind of carnal wisdom is it to tolerate profane-
ness, to prevent faction; to pull down pulpits,
for fear of sedition ; or schools, for fear of con-
troversies.

Who can sufficiently lay to heart the miseries
and mischiefs which self-interest hath brought on
the world ! How many lives have been sacrificed
to the interest of a triple crown ! It was said
once, Quantum lucri attulit ista fabula Christi!
[How: much gain has that fable of Christ pro-
duced !] Nay, but, Quantas strages et cades ista
fabula Papce ! [How great desolation and slaugh-
ter have flowed from that fable of the Pope!]

In short, he that forbids a man to cast out
devils, merely because he is not of his party, and
follows not him, prefers the devil before God;
and if that be not idolatry, then I think there is
none in Matt. iv. 9. fall down and worship me.
One would think an hearty enemy, to Satan's
kingdom, (such as Christ Jesus was,) should al-

VOL. 2. 15

166 Meditations.

most do and suffer any thing in order to the sub-
version of that kingdom,^ the dispossession of un-
clean spirits ; I mean the conversion and salva-
,tion of precious souls.

Do I look upon it as an unworthy act in Jonah
to prefer his own reputation, and the credit of
his own prophesy, before the repentance of the
Ninevites ; and shall I dare to prefer my own in-
terest, or the .credit of my own party or opinion,
before the salvation of souls? Do T look upon it
as a carnal part of Joshua, to prefer the interest
of his master Moses, before the edification of the
Lord's congregation; and shall I dare to prefer
the interest of any, though they sit in Moses'
chair, before the good of souls ?

Good Lord, grant that I may have no interest
but the interest of truth, righteousness, peace,
purity ; Oh how infinitely more worthy to be
advanced is the interest of Christ than our own
sorry name! Lord, come and take up; the high-
est room and place in my heart, tliat I may pre-
fer the glory, of thy name, the exercise of grace^
the adyancemeHt of truth, the propagation of the
Gospel, the welfare of souls, before my chiefest
joys, my dearest interests ! And Oh, that thou
wouldest mightily prevail in the hearts of all
rmen; that whether they sit in'Moses' ehair, they
may be of Moses' temper, wishing "that all the
JGord^s people .were prophets; or?whether they
be apostolical men, they may reserifble the ;great
apostle" of the Gentiles, who rejoiced, and was
resolved to rejoice, that ; Christ Was preached,
though the preachers designed thereby to dero-
gate from his i fame, and to eclipse it ; or wheth-

Meditations. 167;

er they be private Christians, they may follow
Christ, who. would not forbid them that showed
compassion to men, and opposed the common en-
emy, although they followed riot him ! Oh how
sweetly do these great and holy persons conspire
with one another in the same pure and public
spirit! And Oh, would to God we all may con-
spire with them!

MEDITATION LXX1C

Of self-love.

AFTER the things of the world, come , to be
considered the persons thereof.
. If any man prefer any person in the world be-
fore God, .the love of God is not in him. The
world loveth its own persons, as well as things.

The persons may be divided into one's self,
one's relations, and other men.

First, Of self-love.

Self-love is directly contrary to the love of
God; and where it is predominant, does ex-
clude it.

I have partly prevented myself in many things,
that might be reduced to this head.

Self is the great centre of all worldly men, in-
somuch that sin seems to be nothing else but the
sinking down of the soul froms^gfcnto self!

It is an instance of predominlfl^ self-love, to
stand viewing and admiring oupiwn particular
being, as something distinct from the unbounded
essence of God, and independent on him; or to

168 Meditations.

seek its gratification without any reference to
the Supreme Being, endeavouring ultimately to
accommodate it with something, that shall no
way redound to him.'

To dote on our own perfections, as if they
were the distinct excellencies of our own beings,
and not communications from God. -

To allow that in ourselves, which we condemn
in others of the same circumstances with our-
selves.

To love our lives in opposition to, in competi-
tion with, in a way of separation from God, I
have already considered. There is yet some-
what higher.

A man may be guilty of an Unchaste love of
his own soul, as the Stoics with their uvrapu*,
their self-sufficiency, proudly magnifying the ex-
cellency of their own souls, and their own suffi-
ciency, at least in a way of independence on God,
if not in opposition to him. What mean else
those great brags, Sapiens contendet cum ipsojove
de fcdicitate, [A wise man may contend with God
himself for happiness;] and the strange encomi-
ums that they give to their wise man, Compar
deorwn, deorum conviva, [An equal with the gods,
a companion of the gods,] and the like ?

The Stoics sought the salvation of their own
souls in a corrupt manner. Let no one hesitate
at the phrase of seeking the salvation of their
own souls, i J||l|vthe salvation of the soul is noth-
ing but the ffl^Ppihcss and perfection of it.

This they sought out of God ; and we, if we
will excel' them, must seek it in him. They
sought it as the perfection of their own beings,

Meditations. 169

as something distinct from God ; we must seek
it as a participation and enjoyment of him.

Will it seem strange to any to hear it said,
that men may be selfish in seeking their own
salvation? How were the Stoics? Why may not
a man be selfish in the undue love of one part of
himself as well as of another ?

To account salvation nothing else but preser-
vation from misery, and to seek such a salvation,
is as compatible to the carpal as to the spiritual
man. - To account heaven a state of , ease, peace,
honour, everlasting safety, and a paradise of plea-
sure, and to desire it as such; why is .not this
consistent with a carnal heart?

But further, To account salvation something
positive, the perfection and highest accomplish-
ment of our souls, and to seek it as the accon>
plishment of our own particular beings, -as some-
thing distinct from God, and to set up ourselves
as antirdeitJes^ what is this better than Stoicism?
If we take salvation in the true Gospel sense,
for the perfecting of the soul in God; then in-
deed we cannot seek the salvation of our souls
more than the glory of God. But in this false
notion. of it which I was just now speaking of,
We may; the Stoics did* and many do. Take it
it in a true Gospel sense, and it is impossible to
disjoin the glory of God and our own salvation.
The stronger the love of God is, the purer is the
love of our own souls. The salvation of the soul
comprehends its being perfected in humility, self-
nothingness^ as well as other graces* Thus the
glorified spirits cast down their crowns before
God, and ascribe all worthiness to him ; they
VOL. 2v .15*

170 Meditations.

not themselves, nay, they feel not themselves at
all distinct from him. It is perfect nonsense in
religion to desire heaven as a self-accommoda-
tion.

Oh thou Almighty Gopdness, Omnipresent
Life, Perfect Beauty, deliver me from fancying a
self-sufficiency, doting upon self-excellencies, and
settling upon a self-centre! I am straitened at
home ; the more I seek t wring a happiness out
of myself, the more I pinch and pain myself. I
see something beyond myself, something better
than I am, something that I had rather be than
what am; my soul stretcheth itself upon thee*
Oh widen it, enlarge it, that it may stretch itself
more upon thee ! Oh blessed God, the supreme
and sweetest good, wrap up my mind in thyself,
increase my longings, till they be perfected into
loves, and those loves into pure and endless de-
lights!

MEDITATION LXXVI.

Of the love of relations.

To love any relations more than God, or to
preler them before him, is to be a predominant
lover of the world.

To be pleased with faults, or so much as to dis-
pense with them, because they are found in our
children, ,or any other relations, is to prefer them
before truth and justice, and consequently the
world before God. The priest Eli is said to have"
preferred his children before God, because he
4id not severely enough correct, or punish, or re-
strain them.

Meditations. .175

Christ Jesus undervalued all carnal relations,
to comparison of the Father, his will, and* the
doing of it. Wist ye wot that I must be about my
Father's business 1 ? He undervalued all things in
comparison of his Father's image ; Whosoever
doth the will of my Father, the same is my brother?
and sister, and mother. And he requires us to do
so ; Whosoever will be my disciple, let him forsake
father -and mother.

The apostle Paul valued no man according to
the flesh, by any outward thing, riches or pover-
ty, relation or not relation, 2 Cor. v. 16.

When the interest of God stood in competi^
tion, ,kevi did not know father or brother,
Deut. xxxiii. 9,

And if my .brother or child do not walk ac-
cording to the law, his relation shall be no re*
lation; his circumcision accounted as uncircuin-
cision. v .

To prefer the relation of children to us, be-
fore their relation to God, to love our own image
more than the image of God in them, is to make
self the standard of our love, and the creature
to surpass the Creator.

.To speak properly, that kindness and benignity
in parents, that dutifulness and obedience in chil-
dren, that faithfulness and sweetness in husbands
and wives, that tenderness and helpfulness in
brothers or sisters, or any friends, by which,
chiefly they are lovely, is of God, is God, and so
to be loved and relished. And to love them un-
der a distinct, limited consideration, as ours, or as-
a kin to u% is not sp pure and spiritual as it ought
to be. ;

172 Meditations.

The truth is, there is nothing pur's. For God;
is the proprietor, we are only the possessors ;
and why should we be so fond of that which is
another's? It looks like a piece of melancholy ;
as if a man should go into a jeweller's shop, and
there fondly hug a jewel which is only shewed him j
or put into his hands, to judge of the worth of it.
How do poor worldlings act over the part of mad
men, when they seem to themselves very wise !
The part of that melancholist that I have read
of, who would stand upon the shore, and make
much mirth at the coming in of every ship, say-
ing, It was laden with his own goods.

And as for relation, what i& it but a notion? It
is something, I know not what, extrinsic to us.
And why should I be fond of every man that is
called by my name ? Of why should any man be
proud tnat he is called Charles,, and is name-sake
to a great king ?

And what is relation to us? What are we,
that it should be so lovely a thing to be like us?
To be like to God, -to be a kin to him indeed i
something; the nearer ta him the nobler, and
i he happier. I must needs have a foolish, and
false, and proud conceit of myself surely, that am
Ipnd of a child, because he resembles me.

Liordj Thou art nearer of kin to me than all
the world- The material world is nothing at all
of kin to my soul, not so much as my eloaths are
to my body. But in thee I subsist ; thou hast
done that for me, that father and mother could
never do. Let all relation be swallowed up in
thee, that I may be in a spiritual sense another.
Melchisedeck !

Meditations. 173

i

MEDITATION LXXVII.

Of the love, of other men.

To love and esteem man, any man more than
God, denominates a lover of the world.

To love man qua [as he is] is a Christian duty^
and an high perfection. It is as if it were to be
transformed into the nature of that blessed Be*-
ing, whose name is Love. '

God is recommended to us by this, God is Love.
'Christ commends him to our imitation in this e&-
pecially, Matt. v. 44, 45.

Christ Jesus is commended to us by this. Oh
the wonderful love that he shewed to mankind,
in- laying down his life for them ! Yea, his whole
life, before he laid it down, was love ; it was
teaching, healing, feeding men, serving the ne-
cessities of souls and bodies.

The best of men are commended for this :
Moses the meekest of men ; David sympathising
with his very enemies in their afflictions ; Jere-
miah mourning over the sins of Israel, and the
calamities even of Moab; Paul most passionate*
ly desirous of the salvation of the persecuting
Jews/

The best of heathens is commended for it. Soc-
rates professed, That he knew nothing but to love?
he styled himself Siyiirav eg*?^* a servant of love.

It is the speech of a Jesuit, JYeminem odit, gui :
Deum amat; He that loves God, hates no man.

By this epithet things are commended. The.
best wisdom, is that which is gentle and loving?

Meditations..

and the best valour is kind, and apt to forgive-
But it will be asked, Is every man lovely ?
Yes there is something lovely in every man,,
something of God that love will deligh tin. No
man is so bad, but there may be found something
of good nature, good manners, good offices, at
some time or other; all this is an emanation froia
God.

If none of this were, y,et the relation wherein
man stands to God, as a reasonable creature,
makes him lovely.

We Ibye our sown corn in hope, and many
other things. Let us love the wor&t of men, in
hopes that they may yet, by divine grace,,become
truly pious.

Lord, shed abroad this large, liberal, generous
grace into my heart ! Enlarge my heart, that it
may comprehend all mankind! This is better,
than, with Barzillai, to entertain a king and his
army; or with Ahasuerus, to keep open house
for a kingdom. - Thus shall I, though 1 have
nothing to give, be as charitable as the rich, and
more munificent than the princes of the earth,

I charge thee, O my soul, this dav,inthe pres-
ence of the God, whose name is Love, that thou
hate no child of man ; and that thou mayest be
sure not to do it, that thou do not so much as
secretly despise the meanest, or suspend good of-
fices towards the worst, or rejoice in the sins or
sufferings of the most injurious of men, on the
earth.

But (alas!) what pity is it that this divine af-
fection should be depraved, that love itself should
became filthy and unchaste. Separate man and

Meditations* 175

hjs perfections from God, and then love him or
them 'distinctly, and this love becomes adulterous,
For although all men are to be lovedVin God,
and for his sake, yet no man is to be loved any
otherwise than so.

They prefer man before God, who stand ad-
miring the excellencies and perfections of any
man, as the accomplishments of this or that par-
ticular being, and not as beams from the Father
of Lights. It is the part of unrefined minds to
admire diversity of gifts, and overlook the same
Spirit. How nobly does the refined soul live and
act, who viewing the perfections of all men in God
the Fountain, enjoys them all as fully and delic-
iously, as if they were his own !

They also, who have men's persons in admira-
tion, being partial in their estimation or commen-
dation of men, by reason of their greatness, or
of some advantage to be got by them. This the
apostle taxeth as a carnal thing.

There is indeed a kind of civil honour and res-
pect due to men by virtue of their office, author-
ity, and higher station in the world, and a pe-
culiar, grateful respect to be shewed to benefac-
tors. ***.

But to have the eyes blinded, the judgment
^bribed, the noble affection of love made mercen-
ary, by any secular greatness ; either to love men
the .more, pr -to< think that God does so* because
of their temporal 5 prosperity and grandeur, is to
call the proud happy, and to bless the covetous,
whom God abhors ; it is to prostitute that affec-
tion, that should be preserved chaste.

ought to think and estimate according to
God, to loye as he loves, and to hate the dec^a
of the NicQlaitans, which he also, hate thj.j other*
wise we^preier the world, before GpcL ....,.; > ~

To delight in the company, and either pro-
fane or jejune communication of worldly or wick-
ed men, more than in the society of the godly, is
a worldly lore.

In our hearts to love or esteem any vile per-
son, be he of what civil capacity he will, before
them that fear the Lord, be their civil capacity
ever so mean, is as good an argument of an un-
sanctified mind, as the contrary is of a citizen of
Zion. (Psal. xv. 4.) In whose eyes a vile persort
is contemned. In this courtly age it would be.
looked upon as an unmannerly behaviour in the
prophet, who would not vouchsafe to Ipok .to?,
wards the king of Israel, 2 Kings, iii. 14. I?,ut
certainly it is worse than unmannerly, to have
the greatest respect and kindness for them that
are not at all of Israel.

MEDITATION LXXVIII.

Of flattery.

THIS brings me to think of the foul vice of
lattery, which although it be not always an esti-
mation of men, (for men often flatter those whom
in their hearts they disesteem and despise,) yet
it would be thought so, and is as worldly as the;
other.

An humble behaviour indeed is ornamentali
soft answers are good and useful.

approve and commend a good" many br a
good action, is so- far" from being simply evil, Jthat
sometimes it 'is duty, ^d may serve good ends.
But it requires a great deal of wisdom. For,
Kirst, It easily mingles itself with something
<&?! and is corrupted by covetousness, slarish
fearj or Self-lbveV Men may most set off them-
selves, and study to endear the mselves -most,
When they commend other men.

Secondly, It is easily perverted] to ill ends,
and may as soon make me prouder, as better.

Commendation therefore must be givten justly,
seasonably, pro portionably, and should be mixed
with the remembrance of God, as Paul's was to
Milemon, ver 4,5.

Flattery is sometimes gross, in words; com-
mending evil, and calling it by good names; as-
senting to every thing at a venture, or denying
without reason ; magnifying some little thing be*
jroiid its desert, and extehuatin^ some foul fault
into a^inere peccadillo, or unavoidable infirmity.
SoHSl^mes it is more fine and subtile, in ac-
tions I r in a crouching, truckling, over-obsequious
behaviour*

I need say no more of flattery, than that it is,
' First, An argument of a mean and slavish mind.
The truly generous mind that adores truth, knows
not how to give flattering titles.

Secondly, That it is of most mischievous con*
sequence, and very pernicious in its e fleets; be*
cause it infects princes' courts and great men's
nouses. Flatterers by blinding the* judgment of
princes, do at once put out the eyes of a nation.
For they lead those out of the way, who when
VOL. 2. 16

176

We ought to think and estimate according to
God, to love as he loves, and to hate the deeds
of the Nicolaitans, which he also hate th; other-
wise we prefer the world before God.

To delight in the company, and either pro-
fane or jejune communication of worldly or wick-
ed men, more than in the society of the godly, is
a worldly love.

In our hearts to love or esteem any vile per-
son, be he of what civil capacity he will, before
them that fear the Lord, be their civil capacity
ever so mean, is as good an argument of an un-
sanctified mind, as the contrary is of a citizen of
Zion. (Psal. xv. 4.) In whose eyes a vile person
is contemned. In this courtly age it would be
looked upon as an unmannerly behaviour in the
prophet, who would not vouchsafe to look to-
wards the king of Israel, 2 Kings, in. 14. But
certainly it is worse than unmannerly, to have
the greatest respect and kindness for them that
are not at all of Israel.

MEDITATION LXXYIII.

Of flattery.

THIS brings me to think of the foul vice of
lattery, which although it be not always an esti-
mation of men, (for men often flatter those whom
in their hearts they disesteem and despise,) yet
it would be thought so, and is as worldly as the
other.

An humble behaviour indeed is ornamental ;
soft answers are good and useful.

Meditations. 177

To approve and commend a good man, or a
good action, is so far from being simply evil, that
sometimes it is duty, and may serve good ends.
But it requires a great deal of wisdom. For,
First, It easily mingles itself with something
evil, and is corrupted by covetousness, slavish
fear, or self-love. Men may most set off them-
selves, and study to endear themselves most,
when they commend other men.

Secondly, It is easily perverted to ill ends,
and may as soon make me prouder, as better.

Commendation therefore must be given justly,
seasonably, proportionably, and should be mixed
with the remembrance of God, as Paul's was to
Philemon, ver 4, 5.

Flattery is sometimes gross, in words; com-
mending evil, and calling it by good names ; as-
senting to every thing at a venture, or denying
without reason; magnifying some little thing be*
yond its desert, and extenuating some foul fault
into a mere peccadillo, or unavoidable infirmity.
SomlRimes it is more fine and subtile, in ac-
tions; in a crouching, truckling, over-obsequious
behaviour.

I need say no more of flattery, than that it is,
' First, An argument of a mean and slavish mind.
The truly generous mind that adores truth, knows
not how to give flattering titles.

Secondly, That it is of most mischievous con-
sequence, and very pernicious in its effects ; be-
cause it infects princes' courts and great men's
nouses. Flatterers by blinding the- judgment of
princes, dp at once put out the eyes of a nation.
For they lead those out of the way, who when
VOL. 2, 16

178 Meditations.

they are misled, cause the rest of the world
-to err. ' "'.' '- - : /: - - vvy . -. -r^;-. I ; ; .-.

We know how fatal it proved to Ahab, when
his chaplains the "prophets,, and the courtiers 'eon-
spired together to deceive him. Go tip andpros-
per, say the prophets ; Let thy word be as one of
their's, says me courtier. n : :

And with what indignation God resents tKc
daubing of these prophets, and their putting pil-
lows under men's heads and arms, the prophet
Ezekiel does acquaint us. >f

-Lord, what is man or his power, who can only
kill the body, that I should fear and flatter him
in any thing, that is hateful to thee! What pro-
fit or preferment can I expect from man that
shall countervail thy dishonour, or the prejudice
done to truth and holiness, by sordid flattery, or
sinful compliance ! Oh that the interest of God
and religion ? be exalted in my soul far above ,* all
these petty, ' carnal considerations ! And oh that
the messengers of God would seriously eiamirief
whether they be; not the servants of m"e1p of the
worst part of men, reven their lusts, by imprison-
ing the truth, lest it should fly in some 'honoura?-
fele or worshipful face.; whether they do not
tremble to speak of temperance, before incest!
uous -Felix:; r whether they -can take such fair
leave of their patrons, as Paul took of his JBphe-
e ians, / have kept back nothing that was profitable
Jo you! --M

$feditations. 179

MEDITATION

Of worldly

T} UNDER this phrase, the world, is comprehend-
ed also the work, employment and business o
the World.

- To prefer the business of this world before
God, denominates a predominant lover of the
world.

v God has endowed' man with active principles,
designing him for business.

To be active^, is to be like- God,, who is life it-
Self. He is not an idle spectator, enjoying him-
self, and minding nothing else; neither doing
good nor evil, (as some profane men in the proph-
et imagined him,) but he is good, and dothgoodi

'An idle and inactive life is unmanly and in-
famous. No station does exempt men from busi-
ness. Gentlemen and ladies have their callings.
There is business accommodated to all sorts of
men. Having already spoken of idleness, I will
say no more of it here, but this, a good man must
needs love business, as it is a vehicle of grace.
For: how can a.man exercise righteousness, mercy
or charity, without business ?

The necessities of human life are so many,
either our own or other men's, that it is impossi-
ble any man should be idle, but who is of an idle,
sensual temper.

"' To prevent mistakes, I will first consider what
is not to prefer the business of the world before
God, ,

Meditations.

To be diligent and industrious in our catlin|| ,
with a good dfesign^ is not it., v ! ,5^

To be more in worldly business, than in heaf-
enly, is not it. God himself has allowed si^days

'. - ; ' " '' - *Tit

to one. '""'"' '" t .

To employ our hands in working more thaWm
lifting up to heaven, is not worldly. If we speak
properly, to observe due measures, and propound
right ends in worldly business, is conformity to
the will of God, and heavenly.

God acted like himself in the creation oT the
world, as well as in the redemption of it ; and so
godly men, in em ploying themsel yes about world-,
ly objects, as well as spiritual. The angels are
as well in heaven when they are employed upon
earth, in preserving the goings of the saints, a's
in their most immediate-contemplations.

To give the precedency to worldly busine$ss
as to management and action, is not simplyj and
always it. A lesser business, and more t ignoblej
may be pro hie et nunc, [under present circuin^
stances,] more necessary than a greater, arid pre*
ferable to it. The necessities of the body ma^
take place of the convenience of the soul. L ;

To do every thing in its proper seasoHj is ia
point of high wisdom, and indeed religion. Let
us always remember that religion is in the due
management of worldly business, as well as
wise.. ' - - ^ ' ' ' ''''

To do works of necessity or charity on
Lord's day, is not it. !! , f

To have a reverend esteem for that day| is 4 *
good and necessary. Religion flourishes in a
kingdom, or a soul, as that is observed*

Meditations. 181

.''' *

there may be a superstition in it ; which oiir Say-
j6ur, ; by his example and doctrine, has endeavour-
ed to heal. The Sabbath was made for, man,
and must give place to him. But let all take
heed they do not create necessities, or pretend
it hem, as I doubt too many oi' the ir^gg ix^av, the .
phirurgical tribe do.

To put one's self upon business; to offer one's
service for the good of a neighbour; to meddle
in other men's matters uncalled, by way of assist-

. V V

ance or advice ; to prevent sin ior mischief (as
ILot ;) to reconcile differences, (as Moses,) is not
it. I do not think that either Lot in his JVay 9
my brethren* do not so wickedly ; nor Moses, in his

_\ ~tj' : -* ' tS - '

Wherefore smitest thou thy fellow *$ were prag-
matical, as it seems they were then interpreted.

There is such a fault as pragmaticalness [or,
olBicious interference;] but a generous activity^
and public-spiritednessj which proceeds from an
universal love^ is unjustly branded. Yea, I wilt
say.it is base cowardice in some men of abilities,
to hide themselves from business, and from the
necessities of mankind, (that is, from their own
flesh) under this pretence, that they will not be
busy-bodies^

; It is better to offer one's self ten times where
there is no need, than to- deny assistance once
whre -there is.

Blessed are the peace-makers,' said the great
Pejice-maker.

And I cannot but account it a base humour, t_a
reproach active men for busy-bodies.

It is true, Christ Jesus would riot meddle with
things not belonging to him ; but as to the things
2i 16*

Meditations*
ng to him, he sought opport unites for bus*

3 ^D Of -m

mess. He went up and down doing good to spula
and bodies of men.

MEDITATION LXXX.

, Jlsgi ta irokvyrgcyftovuii

Or, of the love of worldly business.

BUT there is a love of worldly busihessj, which
is intemperate, and a symptom of a worldly mind*
And although one should say, That they that
are guilty of it, are the best sort of sensualists,
(because business and action is a better thing,
less gross, more agreeable to the active nature of
the soul, than the dull love of riches,) yet this is
very small comfort.

Some dote too much upon their own worldly
business, which yet is materially lawful. It is an
easy thing to over-do, to be over-diligent, over-
industrious, over-painful. Do not. they dote up*
on business, who are employed about it by day,
dream of it by night, pursue it with a hurry in?
separable from fear, perplexity and discontent,
that will be ready to fall out with God or man,
if they put any stop to them in their business?:

Suppose business to be lawful, yet it must also
be necessary^ or highly convenient, to justify
men's zeal about it. W hat necessity is there, or
convenience either, that rich men should be still
richer, or that one man, should have all the trade
of a town?

To clog o^'s self with worldly business, in
order to self-enriching, and growing up. into up-

Meditations*:

necessary grandeur, or unwieldy bulk in the worl<},,
a#ges a worldly spirit.

To busy one's selfV in order to the molesting
and?, troubling of other men, to be encourage rs o
law, troublers of Israel, argues EL worldly mind.

To busy one y s self so in worldly matters, as ta
exclude or retrench heavenly business^ not to sub-
ordinate the former to the latter, to love business
for business' sake, without respect to any good to.
be done there by y argues an intemperate lover, of
WbrldlyJ: business.

Some concern themselves too much in other
men's businessr To meddle in things- that we
know noty or in things no way belonging to us, is;
foolish; but to meddle in the matters of other
men*, to do them; mischief, is wicked. The syco-
phantic delators, or informers, so much inveighed?
against by the old comedians, peeped and pried
into every conversation, to= pick quarrels, and find
faults; and yet the varlets accounted this ig>e?k-
vb ?r<)Xtf, [to benefit the city,] and Be0Tws M/*$ Ws

xufKvots, xal ftn- > MF(>S7re itvr fan$ tifMgreiwt) [to aid the in

aulted laws, and allow no one to offend,] as he in
Aristophanes brags. Such a kind of fellow was:
Zibah the servant of Saul ; such, an one the king
of Israel suspected the king of Syria, Naaman's
master, to be, 2 Kings v. 7. David often com-
plains of this sort of men; Doeg the pick-thanky
tlie^ emblem of a sycophantic courtier, and other
of Saul's courtiers, that digged pits for him, laid
Hn&res for him; that said^ When will he slip or
fcdl^ihai we may surprise him ?

To love to know the faults of men is not a
good temper; yea, it is painful to a godly mind.

Meditations.

To look into the faults of men, to bring them
to punishment, may be a good work ; it may be
done sincerely, for the execution of some good
law that is of moment; it may possibly be in
mercy to the offender, and out of pure kindness j
as if one should say, I love him, therefore 1 will
get him punished. ,

But men are not generally of so pure and pub-
lic a spirit. They are so revengeful, so covet-
ous, that this makes the office of. informers thought
hardly of ; and it is accounted a fault to fee
inquisitive into the faults of other men. It is
hard to find an informer out of pure zeal or
love to truth; but mercenaries and pickpockets
enough. Flatterers are generally busy bodies.
For how shall they ingratiate themselves with
their great masters, but with the faults of. other

/P -' ' ' '.:

men f

But to lay snares for the righteous, to watcE
for their halting, to seek occasion against a man
in the matter of his God, though* a law would!
favour, is wicked, and much resembles that great
busy body, that goes up and down continually
seeking to devour. Daniel's accusers had a law
to justify them; yet I doubt not but they were
wicked informers for all that..

Curiosity, or an intemperate desire to be ac-
quainted with other men's secrets, nothing be-
longing to us, argues vanity of mind, and a spirit
not well conversant at home, and may be reduc-
ed to the disease of itching ears. There are
secrets of nature, of religion, of one's own soul,^
to be inquired into, and it is laudable to inquire*
into them. We need not lust after the secrets

MeditatiofiS. 18&

QI other men. Besides one is uneasy to be trusted
with them. It makes a man a slave if lie do not
reveal them, and a knave if he do.

Loi-d, thou art life itself, and a pure act; thou
art good, and doest good continually ; thou hast
endowed me with an active nature, thou hast
furnished me with business enough of my own,
and other men's, for this world, and for the fu-
ture. Suffer me not to hide my hand in my
bosom, and to look on as an idle spectator, un-
concerned, but notwithstanding all temptations
from the flesh,, the^revil and the world, imitate-
thy active and beneficent nature! But O Eternal:
\Visdom, teach me to order my actions with dis*-
eretion, to lay out myself in actions pure, proper,
profitable. Grant that I may not be impure andr
unprofitable,^ like a stagnant pool;; nor yet trou?
blesome nor offensive, like an overflowing tor-
rent; ever flowing, but without inundation; ever
tunning, but as ever within my own banks ' not
jjuling my light under. a : bushel, yet shining with*
iri; my own sphere

MEDITATION LXXX1.

Of the fashions of the world.

THERE are some things in the world that
not properly called business, which yet to prefer
before God denominates a man worldly ; and
tjiese are the fashions of the world.

I cannot properly call it pride, covetousness,,
or Voluptuousness, to conform to these, and yet
it is carnal.

186

There are, indeed, civil and innocent fashions*
of the world, to which to conform is no ikiilti;
nay, considering man as a member of society^
seems expedient. ; r

Matters of apparel, so far as one's quality, es*
tate* health, and other considerable circum-
stances, will allow. Matters of salutation, of
civil courtesy, and respect, seem to be of this
sort. Nay,' to be singular in these, especially to
place religion in them, and to make: conscience,
of non-conformity to thenv seems to be an argu-
ment of superstition and weillaess,,and of a mind
not understanding its just liberty, or, valuing it--
self by false measures.

But to follow any evil, or suspected mode or
guise, because it is; a custom, and fashionable, is-
a fashioning one's self according to the world, or
being conformed to this present evil world.

, To lust after every new fashion, though evec
so costly^raconvenientv exotic, and to follow it
greedily, is aD;argument of ,a light mind, and inH
consistent ; yea, it is a very troublesome thingp
not to be able to keep in a fashion till one be
well warm in it.

For a free nation to dote on the fashions of
other nations,, seems to be ungenerous, and a kind
of subjecting themselves, and to be a cause of!
confusion; and it is observed to be prejudicial to
the trade and wealth of a nation.

I think I have read of laws somewhere made
against bringing in strange fashions; at least the:
precept of the wise preacher will fairly reach,
them, Prov. xxiv. 21. Meddle not with them
given to change..

Meditations. 187

y g All following of fashions that are in conjunc-
tion with pride, prodigality, wantonness, and is
either the parent or child of fleshly lust, is a
symptom of a worldly mind, and denominates a
lover of the world. And to prefer the fashions
o the world before sobriety, modesty, charity*
humility, or truth, is to prefer the world before
QoA.

c I restrain not fashion to apparel* but extend it
-to all matters of opinion or conversation.

If they be works of darkness, we are flatly
forbidden to have any fellowship with them,
though they be committed at noon-day, though :
they have a general approbation, or public sanc-
tion. If It be an evil, though a multitude have
made it a fashion, we are not to follow it.

Alas ! How great a number of people are led
wholly by example ; that examine nothing, judge
nothing, make no choice of any thing, but live
merely by this maxim, to do as the most do;
yea, and that even in things relating to religion
jtself.

The greatest part follow what is most fashiona-
ble, even in the worship of God. It may happen
indeed that what is most fashionable may be good;;
but whether it be so or not, it matters not to
them; for they proceed not by the goodness of the
thing, but by the fashionableness of it; so that
though it be good, it is no virtue in them that fol-
low it; for if any other way quite different should
be in fashion, they would follow that too.

'If we could suppose a thing purely indifferent,
it were no fault to follow it, according as it is
.usual or fashionable. Nav, it would rather seem

1&8 Meditations.

an argument of a proud and quarrelsome mind,
not to do it. But I cannot conceive how any
thing in actu exercito, [in deliberate action,] can be
called indifferent. For when human acts are cir-
cumstantiated, they become prudent or impru*
dent, com ely or uncomely, fit or unfit for their
ends, that is, good or eyil, all of them*

What is the worship of the whole vulgus of
the Papists, but an: apish imitation of a received
mode and iashion ? And it were to be wished^
that Protestants, who have a better worship,
had generally any better ground for it than
they. -... . - ... - ' ;' v ;:;

tord, I know that man is a sociable creature,
apt to imitate what is exemplified to him, loth to
be singular; and also that his soul is now so sunk
into his senses, that he is more prone to follow
the sight v of his eyes, than the light of reason,
which thpu hast set up to guide him. Alas! I
see such a fashion is not safe to imitate, yet I
find it hard to resist. If I be carried down the
stream, I may be drowned in perdition ;ijf;I
strive against it, I must take much pains^ and be
counted'fooljsh for my pains. Oh that by thy
grace thou wouldest so refine, exalt, enable and
^ennoble my reason, that it may exercise a just
dominion over flesh and sense, and powerfully dir
reet me to the pursuit of whatever is just and
holy, and good in thy eyes, though it be not faster
ionable in the eyes of men ! v ;

Meditations.

:''"'.'- ''<->".''-'-''' :."/- '-'.'.

MEDITATION LXXXII.

*.$.:- ;..:. .. - .-.:..' .'.'

Of swearing.

AMONG(the fashions of the world, I cannot but
a little think, (and yet cannot well endure to
think,) of swearing.

I cannot well tell to what head of the worldly
life to reduce swearing, except it be to the fasti*
ions of the world. Surely it cannot be the love
of profit, nor of pleasure, nor a desire of honour,
that puts men upon this; and yet it is worldly,
arid a symptom of a profane mind.

Men do not ordinarily get any thing by swear-
ing, except it be in cases of false swearing, where
they sell their oaths to serve another man's in-
terest. This is so hateful a practice, so like Ju->
clas* (for indeed it is the setting of God himself to
sale,) that though it should bring in thirty pieces
of silver, or some such small matter, one would
think no man should dare to make the bargain.

But the ordinary fashionable swearing in com-
xnbn discourse gets nothing ^por is it with any
design to get that I can imagine. Nay,, it inay
reasonably be supposed to be to men's loss ; for
it very much tends to the weakening of a man's
reputation in the apprehension of all sober men,
(with whom it is a maxim, That he that will
swear will lie,) and that is certainly a worldly
Disadvantage to men. ,

In the common notion of pleasure, it cannot be
pleasant; it relieves no hunger, quenches no
thirst, gratifies no sense. Nay, it is harsh to the

VOL. 2. 17

190 Meditations,

car, and must needs be unpleasant to the
science, that at any times reflects upon it.

It is shameful and dishonourable among all
sober persons ; and conciliates no honour or real
respect with those that are themselves addicted
to it; being common to the meanest and basest
of men, as well as to the best gentleman of them
all. Nay, they that are addicted to this vice, do
not ordinarily allow it in their servants and chit-
dren; and sometimes will not fail to tell us so.
: And what, has tlie. devil found .out something
that is devilish and damning, that is neither prof-
itable, pleasant, nor honourable ? Is it not strange
that that monster should have any volunteers in
liis service, that will serve him without any W&-
ges at all, and serve him so vigorously too, as if
they would take hell by storm, and the king*
dom of darkness by violence! Oh it is the fash-
ion, it is an argument of an agreeable temper,
and a mind not hatefully squeamish.

And Oh God, how should thy -soul be avenged
on such a nation as this, that has entertained
such a fashion as this! \Vhat pity can possibly
be shown to such desperate wretches, who will
needs go to hell in state, and perish modishly !;

And is there no more plausible pretence than
fashion? Yes, some think they come off better
that impute it to passion. They were angry,
they were affronted, abused, they could not be
believed. In short, such and such things would
make any man mad, and who could forbear
swearing?

Alas ! What miserable shifts are these, to con-
fess madness for the excuse of follv; to take

Meditations. 191

sapctuary in Scylla to escape Charybdis ! Shall
violent passions be brought to excuse swearing,
when themselves cannot be excused,? If it be a
isjn to swear, is it not a greater to swear in a
mad mood? To be at all possessed of a devil of
passion is sad and grievous, though it be a dumb
devil; but ifit.be such a devil as we read qf lu
Luke ix. that makes a man cry out, and foam,
again, it is much more dreadful. Or shall we say
that sin is lessened by being multiplied, after the
manner of a river cut into many channels ? A
river so cut, will indeed be the less river; but it
will have never the less water, if you take it in
all the channels. If swearinsr in a mad mood

: ' ^j

and violent passion be the less sin because of the
passion, yet that part of the sin which is wanting
in the oath will be found in the passion.

Some excuse the matter by the infrequency of
it. Now and then they rap out an oath, but it is
out of forge tfulness and unawares; yea, possibly
theys wipe their mouths with a, God forgive me
that I should swear.

This indeed will excuse a lanto, the seldomer
.the better. But Christ Jesus commands, Swear
noLat.aU-, which refers to time as well as things..
This now-and-then swearing is an argument of a
mind forgetful of God ; which is a character bad
enough. Allow ourselves in this, and it will soon

wonder men should excuse themselves in this
sin by the infrequency of it, more than in others.
No body says, I steal but a horse or two in a
year; I play the whore or the whoremaster but
twice or thrice a week; yet one would think

192 Meditations.

there were more temptations to either of those
than to swearing. i >

How many soever the faults of good men are, x
yet it is a very rare thing to find a godly swearer,
a man of true seriousness and hearty religion^
that will adventure by this method to vent his
passion, adorn his discourse, or humour the com-
pany.

If by seldom be meant, that we never sweaip
fcut solemnly, in a weighty matter, and such a
one too as cannot otherwise be known, or will
not be believed, accompanied with a just reverr
ence of God, (such as we read of sometimes in
the history of Abraham, Jacob, David, and in
the writings of St. Paul,) let such swearing pass
for a part of God's worship. But rash and un-
necessary swearing, though it be ever so seldom,
proceeds from the devil, says our Saviour; and
leads to him, says his apostle, James v* 12; and
therefore I may safely say is a preferring of the
world before God. If it be by the Creator, it is
blasphemous; if by the creature, idolatrous.

This puts me in mind of another excuse for
swearing. They only swear some petty oath; ho
blasphemy, no bloody oaths, as they call them.;

But I suppose these petty oaths are more
than yea or nay, and if so, they are forbidden in
that "'W, Swear not at all. Nay, that prohibition
seems to be meant principally of swearing by th<6
creature, as appears by what follows in the ,texti

To attest a creature; as if it knew our hearts,
or were able to judge us, is ridiculous idolatry.
To swear by the creature, is to take God's name
'in vain; for it is a manifest abusing of his work&

Meditations. 193

The blessed virgin was an excellent piece of di-
vine handy work, but she was riot made to swear
fey. This is an honour that she never dreamed
of, when she prophesied that all generations
should call her blessed. All our divines, I think,
.agree that swearing is an act of worship. How
strangely, then, do Protestants contradict them-
selves, that deny the worshipping of saints, and
yet swear ordinarily by the lady; and yet more
nonsensically than so too, when they swear by
the mass, which ^et they deny to be*

The example of David and others^ saying^ J$$
thy soul livethj will not justify. The best exposi-
tors say it is no more than, Jls sure as thou livest.
Nay, Estius, and other learned commentators,
say that Joseph's lift of Pharaoh, (for so the
words are in the Hebrew,) are but a vehement
obtestation; others make them a prayer; and
those that make them an oath, blame him for it.
Sure I am, the example of Joseph will not so
much justify, as the express prohibit io of Jesus
will condemn. And what a weight does the
apostle James lay on this? He ushers it in with
%n Above all things^ my brethren ; ., and backs it
with the greatest argument, danger of damna-
tion, James v. 12;

God 1 grant me to live under the authority of
thy holy word! Lord,, charge it severely upon
my hearty and the hearts of all men*; frequently
and j affectionately to consider such passages of
thy holy word as these are : Whatsoever is more
than yea, and nay r cometh of evil. Swear not, lest
ye Jail into comdemnation ; for every idle word
men must give account. By thy words thou shalt

VOL. 2. 17*

104 Meditation^

be .-justified,, and by thy words thou shah be cont

demned. If any man bridle his tongue, the same
is a perfect; man. I

MEDITATION LXXXIIL

Of worldly wisdom in general

AMONG other things of the world, the Scrip*
ture also makes mention of wordily wisdom. Thisi
is so corrupt a thing that it is put in opposition
to the grace of God, by the apostle Paul^ 2 Cor. i.
12. and in the same place to simplicity and godly
sincerity. It is described by the apostle James
to be carthfy and sensual, and is said to be accom-
panied with envyings and strivings of heart. We
may more fully see what it is by its opposite, the
wisdom that is from above ; this is pure, peacea-
ble, gentle, easy to be entreated, full of mercy and
good fruits, without hypocrisy and partiality. So
then the worldly wisdom is envious, contentious,
cruel, unmerciful, unfruitful, hypdcritie aland par-
tial, and the worldly-wise man is a hater of God.
' This worldly-wise man is not one that under-
stands the world, and knows the fashion of it s ;
though he know it so well that a cripple is not
able to halt before him.

He is not one that understands the business of
the world, the best markets and bargains, the
most advantageous way of trading, the best sea-
sons of buying and selling, and getting gain. ;

He is not one that is subtile in counsel, and
-knows how to anticipate, suppress, overreach an

Meditations. 195

enemy. 4 So wise was Hushai, the friend of Da-.
vid, the friend of God* ^ ; - ;

But, in general, he is wise to do evil, (as the
devil is) to advance the interest of the world,
and the flesh, above the interest of God, ahove
justice, truth, charity, peace, purity ; and is more
particularly described by the apostle Paul and
St. James; He is described by the apostle Paul,
as one double and insincere; by the apostle
James, as one impure, envious, contentious, harsh,
implacable, merciless, unfruitful, partial, and hy-
pocritical.

It is evident by the light of Scripture, that all
these things, viz. impurity, envy, contentiousness,
&G. are works of the flesh, earthly, devilish, and
certain symptoms of the spirit of the world, and
of a lover of the world, in whom the love of the
Father is not found.

It is a pity to let all these pass with a general
animadversion only ; they are proper subjects of
a distinct meditation.

But in the mean time, what matter of sorrow
and astonishment does this general observation
administer!

Good God, If these sins of the spirit be certain
/symptoms of a worldly mind, and companions of
the worldly wisdom, how does the whole world
He in wickedness ! How far has the serpentine
ipoison diflused itself! Alas, Who has not some
^f the spawn of it in him ! I see man did not in
^vain i eat of the tree of knowledge, of the.tree to
be desired to make one wise. For he is there-
by grown very wise to do evil ; and the children
-of this world are more skilled in their impure
wisdom, than the children of light in the pure.

106 Meditations*

MEDITATION LXXXIV,

Of impure wisdom* jor^

%lke wisdom which is from above is pure, says
the apostle James. From hence it follows by
the opposition, That the worldly wisdom is ini-r
pure. - ' . ' . . ".;; -,<.- -.;,-:;

I take pure, to he a general description of the
beavenly wisdom, and all the .species following
do partake of it, so the worldly wisdom is in gent
ral impure. All sin indeed is impurity, the
most proper description of it. Therefore the
devil- himself is in the Gospel described by this
especially, The unclean spirit* So that 1 will not
make impurity in the abstract a distinct head of
meditation, hut will a little insist upon impure
wisdom in the concrete, (as it exists in the sub-
ject of it,) without interference with any of the
particulars that follow in the text.

Impure wisdom is a symptom, of a worldly
mind.

Now as the pure wisdom is, , as the apostle
calls it, to be wise unto that which is good, Rom.
xvi. 19. so the impure wisdom is,, to be wise to
do evil, as the prophet speaks, Jer. iv. 22. 0$
this there are several kinds, besides what the
apostle reckons up in the following words. ; f ,

They are impurely wise, who make use of
their cunning or subtil ty to undermine or over-
reach others in transactions, contrary to plainness
and simplicity. That take advantage of the ig*
norance or weakness of others, in matter of pon-
su I tat ion, bargain, law, or the like, to hurt them-

197

That also is impure wisdom, which serves op-
pression/ antf violence. Thus wise were Pharaoh
and his Egyptian counsellors. .They took a wise
course, but what was it for f to oppress and mm>
der, Exod. i. 10. Come, let us $eal wisely, &c
Was it riot a cunning way of killing, to make the
mid wives, -the Lucinae, to be instruments of ush-
ering the children into the shades of death;; to
escape the, guilt of drowning them* by only bid*
ding them to drown one another ? ]

- That also is impure wisdom, that serves the
lust of fornication and adultery. 1 have read of
many witty devices for the satisfaction of Just ;
the poets furnish us with abundance of them*
even among their ' very gods. And I think the/
moral of all those transformations ofi himself
that Jupiter made, is nothing else but to describe
this amorous impujity, this impure wisdom; That
of the golden shower especially, is acted over
every day ; whereby many handsome bodies are
debauched, and fair persons corrupted. What
female constitution so hard and dry, as not to be
softened by a shower of gold, especially if it
comes from above ? But the Scripture instance is
itii&i authentic, of subtile Jonadab, who taught
$iis friend A mnon a way how he might .satisfy
his lust ( in respect to his sister Tamar, 2 Sam. xih.
e fThat also is impure wisdom, that serves am-
^ition. How wonderful sagacious some men are
to contrive their own advancement ! How court
Iry iind complimental is Absalom ! He condescends
to kiss the ordinary sort of people, to gain them.
Oh how humble is the proud Absalom 1 Would
any one have thought that his kissing their faces,

198 Meditations.

was only in Border to their kissing his hand ? JTea,
the good man is troubled to see all Israel ita be
as^ sheep without a shepherd; he pities? , them
that ailed nothing; he asperses the government,
though it was the government of his father ;; and
promises fairly^ if he were made judge in the

land. ^ :' "/-'.:>: ? ' : ' ; - : ; - ' V , ' '; ' '-" - V: %"' " ."-
That also is impure wisdom, that makes laws
for snares ; in what kind of society it be, it mat-
ters not God gives no laws, but what are for
our good, and if men make laws, which they mat-
ter not much, whether they be broken or: kept,
so they may but have an occasion to exact the
penalty, it is far from the nature of God, and the
method of him that governs the world. This is
to? debauch justice, and make her a bawd to
covetousness or revenge. This was the wicked
wisdom of Daniel's enemies, and of the heathens,
persecuting the Christian . v

Near of kin to this, is that wisdom that lays
baits, and offers: temptations to men, to cause
them to offend, and then punishes them for ,6f
fending.. The Egyptians first oppressed the Israel-
ites, and made them mad, and then punished them
for complaining and mutiny. It is good to na^e
faithful servants ; but to lay baits for them,, -an^
tempt them to unfaithfulness, seems to ; be.; t lie
method of impure wisdom. Whatever may bf
said in commendation of Jehu's. ?eal in destroying
the Baalites, his wisdom in inviting them tola
sacrifice, and engaging them in idolatry; firs^;
looks like a serpentine device. It is the wisdom
of the devil, to make men to sin, and then tor?
ment their consciences even to despair, because

Meditations. 199

have sinned^ There are several other kinds
impure wisdom, hut possibly ; they may? i fall
under some of the particulars that follow 'in the
jfext. r 1 will therefore next meditate on- those

MEDITATION LXXXV.

Of envy and envious ivisdom.

' - , ' ' . : ' I ;

The earthly, fleshly, and devilish wisdom, is
^described more particularly by the hitter envy-
ing with which it is attended, or which it does
Attend upon. ^

Envy springs from poverty. And although it
be found in great and rich men, yet it is when
they fancy t hemsel ves poor ; and herein indeed
they are inferior to them whom they envy.

The more pure and perfect any being is, the
more free from envy. The all-sufficient God en-
vies no good to his creature, however these words
jare to be understood^ Now lest he put forth his

L It is plain "and certain, that God desires that
ill men should be saved^ and come unto the
knowledge of the truth. He was so far from en-
vjfing the station of man, that he hedged him in
with a severe threatening ; and so far from envy-
ing his recovery, that he sent his Son to make a
paiiifui inquiry, a diligent search for him, to seek
dnd^o save that which was lost.
i? The holy angels, his menial servants* imitate
Him ; they continue their despised mmistery t
wretched man, contribute what they can to h

200 Meditations.

f - v ..

conversion, and rejoice in it. The rhetorical de-
scription that the prophet mak^s of the Wipldpiiie
tliat the';dainnetr or the miserable give % f the
Babylonish monarchy Isa. xiv; 9; as fitly agreed fo
them. Their charity rejoices, as much as "the
others' malignity.

The sun in the fir mameht^ as if it were afraid
that man should lie in darkness, rises and re-
joices to run its race^ and without disdain or envy
sheds abroad its influences upon the fairest, and
the vilest parts of the world.

The rain descends upon the barren ground to
enrich it, and upon the rich to make it yet
richer.

The richer any man is in any endowment or
accomplishment, the less he is grieved at the
prosperity of others. The contented man, be
he who ne will, is the richest; therefore he is
the freest from envy.

When the devil was fallen from his happiness,
lie env f ied the happiness of man yet standing, and
sought to bring him into the same condemnation
with himself; so that the wisdom that serves
envy, may well be called devilish.

But it is well called earthly too ; for it is found
predominant in none but earthly minds. David,
indeed cast an envious glance at the prosperity
of th^ wicked men of his time, Psal. viii. 3.
But it was but a glance, he did not allow himself
in it ; he calls^ himself a fool, and a beast for It,

. . " ' ~ ~ * ., - -'.-*- ~i

ver. 22. But ~a predominant envious temper is
worldly ; it is contrary to the divine temper of
charity^ and to the nature of that blessed Being,
whoso name is Love.

The wisdom that serves envy, is a worldly

'' ''' '

.. . ..

E^ivy travails wjth many plpts and projects,

d serpentine wiles, to supplant iiis rivals^ ia^i
, ; VinderiDine its superiors. Envious men are tjie
eldest sons of the old serpent ; they resemble
him, as being his genuine offspring, and most nat-
ural spawn. Them therefore he inspires, and as-
sists with Jiis wiles and methods. ^

O my soul, let not thine eye be evil, because;
God's is good. But rejoipe rather in all ;the
bounty of God expressed towards all men. Re-
joice in them all, as if they were thy own^ which
is the honest way of making thdm thine own. Do

en excel thee in virtue?

men excel thee in virtue? imitate then>
vthey excel thee in wealth, power, or preferment $

Itather pity them, and fear for them, lest their
^prosperity destroy them, than envy them./

The instances of the envious wisdom aye such

,as these. ;-./ '.'..' .-.-' - ...- .-,',.', ^ ,'--... ^ '.v
: J One while envy will breajc out into open wars,

kill and slay all before it. How did tlje ; iwo
,^rpud princes fill all Italy with blood and confu-

sion; of which their own poet /assigns a cause, in
character that he gives of them -JVcc jb

caj? Caesar bear a sujperipr, nor Pompey an equal.]
. JVJnotherr while it lays snares privily, and lilce a
I Deadly pestilence, walks in the dark ; like a ser-
ent m tHe way, like an a(ider in the path, {hat
the ^horse-heels, so that his rider shall fall
"' " ''* ' ''' '' ' '

_ ^ .. .. .

Chie while it rages, and professes itself an en-
emy ; another while it flatters, and makes great
VOL. 2> 18

202 Meditation^.

show of friendship. Saul possessed with this
devil, will give away his daughter; if by her he
may ensnare the man that had killed his thou-

<_..,.- ...... - ". -;,:. ' v.- ' \ " '''-.- :_*

One while it will behave itself proudly, to ^out-
vie a competitor ; another while it will beliave
itself humbly, lick the dust, prostrate itself shame-
fully, lie down under the feet of its rival, if hy
that means he may be made to stumble and fall.
Me tsrbueheth ana humbleth himself, that tjiei
rival may fall by that means. ri

Sometimes it acts by cruelty, as in Cain ; some-
times by policy, as in the Patriarchs; sometimes
it is covetous, and receives money, as in the chief
fathers, Gen, xxxvii. sometimes it is prodigal, aiid"
spends money, as in the chief priests, JWaf. xxvi.
; J ^Sometimes it will put on ithe vizard of devo^
tidiv as in Jezabel. 'This same was a dear;
daughter of the serpent; her he inspired ^ijtji"
special wiles to get Naboth's vineyard, as we^
read in the history, 1 Kings, xxi.

AH these, and the like to these, are instances
of the serpentine wisdom; and such a kind of
wisdom, to>serve he designs of envy, is a
torn of ? tover of the world. "",.'; : _

7 Lord, mive jne that foil contentment with
own condition, that true valuation of things, that
sincere love of all men, that I may not envy apy;
an4 that this may be jpay rejoicing at the last, She
testimony of ;my conscience, that in sjmj^
aiid ig0dly^ sincerity, not With fleshly wisidpm,
by th6 jarace of Uod, I have had "my

.f ' ,...- "-1 .'-.i,V,-I ?,: -: 1 .1 .' ; ': . -: ': ".'--':

tionm me

Meditations. 203

(^contentiousness^ and contentious wisdom.

/ . ' ~ ..-..

" ipoNTENTiousNESs and strivings are. another
of the flesh, and a symptom of a wprjcHy mincJU

\Tp Contend, and that .', earnestly too, ,fpr the
tjruth, is not the worldly contention. Though
the truth be ever so mean, we ought to contend
6arne^tly, and suffer all things^ rather than deny
it. But some truths are so mean, that a man
ought not to contend for the propagation of
therh, nor suffer for the profession of iliem.^ I
Relieve that Paul had a clpak,iancl 1 wpi^ld, spfiejr
^'Tnan to take roy coat, and cloak ajsp, rather
than deny it. But it is such a trufh, as ^ would
not bontend for the professibn or propagation, of,
not ^trouble the churches' peace, nor the ? con-

,-:". {-'' ~ - , ' ' ' -i '* ' i ; ' I ' ' ~-" ' . .'; ; . r' '-',-" ~ "

sciences of men about. I cannot ten^jwhether
many matters of order and discipline may not be

V --' ". :. * """ \ - '-- ' .- -. -- _>. -' ' ' v '

of the sains value with the apostle ? sclpak.i,, : Pos-
sibly they hang as loose from the essentials of
rejigipri^ as his cloak did from him, and religion
may* live and be kept warm without them. .....

: B it to contend earnestly, to strive unto v lblood
fdflhe defence of the essential things of religion,
is 'heroic, and an argument of a powerful ]oyer of

:! ' ; - '' : ' : '

,,,

pybbntend about wprlldly interests, if tfcr be
htjr, if they cannot be amicably adjusted, so
it be withi moderatiori, charity, and meekness,
ana no more zeal than bears proportion to the
thing in controversy, before a lawful judge, is not
the worldly contention.

204 Meditations.

; - ^There is a sort of magisterial men whtMwill
condomn every man for Contentious that appears
in vindication of his own right, though ever so
duly ; nay, that will brand every man for bbstmlite
and quarrelsome, that will not tamely sufferjiini-
elf to be captivated by their reasoning^ be r tliey
<jvr so weak ; and pin his' faith upon their sleeve',
^though it be ever so ragged or rotten* These
men themselves are the most cdntentiousy and. t lie
truest authors of schism. :" -'/'^f-

" '-But the worldly contention is, when men: con-
tend eageily or cna^ about small matters 5 ;
or are resolved to part with nothing of their right
mvany^case for peace sake. " ;

When men delight to be in ^controversies] and
(ahave their hands against every man. " As some
fishes delight in muddied or troubled waters^ so
soime men are^neVer in their own element but
then. "- ' : '" - ; *-' . ' ' : '-'. :; " : -'--^

'- When men contend to show their own parts,
to make ostentation of their power, or merely
for the sensual pleasure of overcoming ; all this
iscarnal. " : '-.-> - -.. :-'- ''..." r-- - s ''.' ' ; V;;

It is cohtentious wisdom, when men are cunning

and active to beget and promote differences f ih

the world. It is strange but true, that some men

1 ove divisions in the world, for divisions' sake, afte'r

; the example of the devil i though many do Wout

.-/ I * , & ' -"'. ;-::,',-

oi pride or covetousness. r3

' ^ Tke serpent was cunning to sow diseord^be-
t weeri God and man, arid they are of a ser pen-
iinte breed "that are* mgenioiis and studious to
disssiition, ;

Meditations. 205

; ; -There are several instances of this contentious
wisdom. The choosing of a fit season is;One;4or
stance j as the inimicits Aomo that came by night
(Matt. xiii. 25.) While men slept, the eneyng came
and sowed tares. , i ^;

y ,/The observing of the temper of men, and fahV
( ing : in with them, when they are angry or discon-
tented ; as the counsellors of Ahasuerus did r when
they perceived him to have taken an : offence
against the queen: ;- ^

s Or observing the condition of men, as being
oppressed, to put them upon sedition, or tumult,
after the example of Jeroboam : ;

Or aggravating, injuries and faults. What, put
" " - - - - ^ ty s

jup with this affront, this wrong, this -injury, -this
loss ? 'Mori te satius est, [It is better, you should

They tliat hang peace and union on unneces-
sary and impracticable terms, are contentious,
though they make ever so many ^retentions to
^jbide the matter.

^rrTo prefer contention Jbefbre peace, division
before union, though by that division we might
serve a worldly interest of our own, is worldly.
"It is to trouble the waters that we may fish in
them, I mean get money, or strengthen our par-
ties.

, How dear ought peace and union to be to all
good men ! ^

,^ Are not dissent ions devilish,? The devil him-
-ipelf has his, name Satan, from being an adversary.
^ L J^re they, not beastly ? For the beasts merely
for appetite sake, fall out with*, and worry one
another.

vou 2. 18*

266 MiditatioW.

sure contentious men are the wbrstj
most lustful sbrt of men. Whence cowrie wots
and fightings among yoU) but from your lusts ; r &c. r
Jftnies iv. 1. ' ; :' v '; ---.. - - ; -;- : ^ .>;

Wilt thou, O iriy soul, imitate devils^ or beasts^
or the i worst of iheh ! Crod fbrbid>

O blessed God, infinite Wisdom, how peacea--
ble ;afe all thy wise counsels, to reconcile "-m'en to
thyself 1 , and to one~ another ! Thy laws serve to
this ehd. Thou hast created a beautiful harmo-
ny in the whole world; yea, the very ' -contending
parts thereof make for the union of the whole.
Thou hast " 'joined' peace "on earth with fflory to

.-.--,"*,,' / ; i "-4. ' ^D" /

thyself in the highest. Thou hast promised
the gireat^st bfessing to peace-makers; Oh in^
spire me, and all men, with that Divine Spirit of
love, that peaceable wisdom which comes from
abpve, and conducts the souls of men thither j
frbih whence it and they proceeded, even to thy
blessed self !

MEDITATION LXXXVII.

Of implaeableness, and implacable ivisdont. "

AN implacable spirit is a worldly spirit.

The only holy implacablen^ss is, never to be
reconciled to sin, to hate it with a perfect hatred.

The nature of God can never be reconciled to
sini till light and darkness be reconciled. ;But
God is easily reconciled to the penitent sinner,
ancNo ought We to be. ; >

Meditations. 207

men are very placable, as appears in the
examples of Joseph towards his brethren, of B|a-
vid towards Abigail and Shimei, and many more.
For they remember what is charged upon them,
Ifi tfiy brother sin against thee seven times a day f
and so often repent, tfipu shalt forgive him* I sup-

f 36; also they think and argue with themselves,-
hat are the injuries done to me, in comparison
of the offences that I commit against God? And.
have not I much more reason to forgive,; than to
expect forgiveness ?

:It is not implacableness to suspend trust and
confidence towards a person, that has notoriously
deceived, though he profess repentance, till We
have had good experience of his faithfulness;
'but when we have good proof, we ought to re^
Store him to the same place in our hearts that
ever he had.

;j ; It is implacablenessywhen men will notlprgiye
and forget ; that is, not to re member so as to, re-
taliate, or upbraid, or so much as to bear a
grudge ; especially if satisfaction be offered, or
repentance professed; yea^ though neither be,
yet we ought to be easy, .to forgive, and of a
readiness ;to be reconciled/wheneyer terms are
offered. Yea, though no terms of recbnciliation
be oi!ered, no satisfaction made, no repentance
jprofessed, we ought on our ^ part to lay down all
;Mrin>ity;, to be ,free from all hatred towards our
'Afe^them^,:;- .-;-. :-j :.^;... :--^. . : ;: . .;,.;.' . / ;^ v :; _.; .:

(says r the^excellent Dr, More,) lies

208 Meditations.

should not forgive him. We ought, after, the exam-
ple of God, to seek reconciliation, and propound
terms of reconciliation, though we be the parity
offended, and to seek to bring an offending broth-
er to repentance, not so much in order to) put
forgiving him, as because it is the savingnpf 3 a
soul from rhell} because it is for his good to re-
pent. For vengeance is not ours ; the sun should
not go down upon our wrath, finger may pass
through the mind of a wise man, but it restetb
and lodgeth only in the bosom of fools* i - r

Some are so implacable that no tract of time;
shall wear out their resentments ; no submission
can allay, no gifts remove, no intercession assuage
them ; but they demise their hatred unto heirs
and executors, and entail the quarrel en posteri-
ty. If these men could allege an ordinance of
God for this, such an one as Israel had to au-
thorise them to an endless war against Amalek,
i would excuse them well; but till then it must
pass for a work of the flesh, and an imitation of
the grand hater of mankind.

T. he implacable wisdom is cunning to conceal
its resentments that they shall not be discerned,
that in due time it .may execute revenge so as
not to be avoided. ti

It instructs men in many wily methods, tocon^
trive ways of revenge, to make and take fit op?
portunities. Absalom made as if he took no no-
tice of the injury done his sister for the space of
two full years. After that he invites his brother
Amiion to a feast, to make' him drunk, that he
might, .then quarrel with .him, and kill him. , He
conceals his anger from his brother; He spake

j ^y. * * "- -> j .i-.**-

Meditations; 209

neither ^jgood nor bad to ^mnpw, (a Hebrew phrase^
signifying to take no notice of a thing.) Nay,: I
s:u|)pose he copcealed it from his sister too, pray-
ing her not to rega^ it, because he was her
brother. He makes show of extraordinary Jove,
he invites him especially to the sheep-shearing.
All this while his heart gathers mischief to it-
self and treasures up wrath against the day of
the execution of it. ^

Blessed God, the most gracious naturedLBeing,
who lias forgiven me an hundred talents, let f it
not seem grievous in my eyes to remit afe\v
pence to my offending brother. Let thy for*
giveness be my example to encourage me to. for-
give j and let my aptness to forgive, be my.argu-
meat to prove that 1 am forgiven! ' . :

v MEDITATION LXXXVIIL

^ Of unmereif illness, and merciless wisdom*

: ^l THE wisdom which is from above, is full of
mercy; therefore that which is cruel and merci-

is sensual, worldly, and devilish.
Mercifulness is an attribute of God, wherein
seems to glory ; he makes it his name, where-
by hs would be known and called. The Lord
iprbclaimed the name of the Lord, The Lord God,
tiiefciful and gracious, long-suffering^ abundant in
Mtibantiss and truth, keeping Mercy for thousands,

"S"' i...'-. ........... r , . - y J ', . Ti j

orgimng iniquity, transgression, and sin, J*.xou.
f ixxiv. 6. 7. Here are ten pihras^s of like impor
tance. Arid as for* his justice, it is only added

210 Meditativnsj

in short, that he will <&w no means : v clear -*1hn-

- . ... - - ' ' ' -....'.....-...::-.' ;" '-.- :.-. ; N ''.iii^t "('J''^.! 1 --

hat cbhiparison caii there be in
yet the psalmist, exalting the mercijji^ na,-?
ture of God, tells us that his mercies are overall
his works ; and elsewhere^ his mercies are {far.
above the heavens* V

Angels and good men are commended for this.
The angels watch for the good and safety of the
eject, and bear them up in their hands. Good,,
inen are merciujl> they give, they lend, they pity>:
they help and heal, they do good to enemies,

" ' '""" V 1 " * . if ' ' C3L_ " - ' ' ' ' v ' - :'"'! ' \'i ''; ;,

they forgive^ and pray that God" would do so too;
Lord lay not this sift to their charge.

On the other hand, ihe Jiatiire of the devil is
cruel, murderous ; he was a murderer Jfiroin Jpie
'beginning ; and his eldest son Cain imitated Jijm.{
exactly for envy and murder. ;, ',,.; ,_. ; . ,., .,., ,. m

There is a great deal of cruelty in takipg away
theJi&^f a man unjustly; in extreme correc 5 j
tions, that do not reach the life ; yea in tHe, exe-
cujtipn of a just sentence of death or punishment,
tliere may be much cruelty in the exeeutiortei'.qr;
spectators ; according to that true saying of,
moralist, Ferus est quifruitur pcena, [he i,s
who.ifcakes delight in punishment.] :

In many other things there is much cruel
There are not only bloody soldiers, cruel g
torst ancl^ assassins; but cruel masters jto s1eryn|g, r?
bpth in imposing of w6rk, and withholdingfof
maintenance. Cruel landlords, that squeeze and
grind their poor tenants, u , | 4! :

feruel patrons, that consume what their
have, in prQCuring for them what they want* _;

Meditations. 211

5 ^CJrtrtil physicians and chirurgJons, who main-
tain diseases and prolong sores ; who take pleas-
uWin^tBe pain, arid fin^tKeir own health in 'the
sf&neis/'df their patients.
^^Dtuel ihagiitrates, "who govern their people
ivilh icorpiohis instead of sceptres. ,

Cruel ministers, that either starve or poison
the so\ils of Haen.

: Nay there are cruel friends. I expect it will
&e asked, How that can be? For ought I see^
the greatest cruelties are practised under the
notion of friendship. The oppressing usurer
would have you think, he befriends you, when he
consumes you j that he supports you, when he
supplants you; that he heals your disease, when
he increases it f that he secures you, when indeed
he secures your estate to himself. A kindness
much like that of him who opened the eyes of
ou" mother Eye a little at present * but spoiled
heir si^ht forever after.

Your oppressing neighbour would be thought
friiendly, when he gives you the bitter pill of a
deaV bargain, sugared with six months' time for
paytoetrt. V,

? iPhis' kind of friendship is just like the dealing
of Hercules with Anteus jn the story ; you would
; hav1$ thought he had been lovingly hugging and
enibracmg the giant in his arms, when he was in-
de,e^chMkirig and ^^ strangling him.

:Thiyf that have nio compassiion on the misera-
ble^ ] whether they be poor or sick, or sinful;
much more they mat trample upon those whom
G(M u hath casjt down, scorn them whoco ;men; have
harmed; and take away the garment of the naked
from him, (as Eliphaz speaketh,) are nothing of

Mentations. ^

kin to God, nor God to them, nor shall ever ''be
owned for his children, till ostriches are found
hatched under the wings of storks.
, The cruel worldly wisdom is that which 4s
cunning to invent torments. - '< ':

Many heathenish tyrants of old have been fa-
mous for this hellish ingenuity.

And the modern Papists have endeavoured td
match them ; as may appear to any that reads
the story of the persecutions in Piedmont, written
fey the ingenious and faithful historian; Sir Samuel
Morlandj and by the history of the Irish re-
bellion.

The holy history furnishes us with examples
of many whom the devil (the great ProloctonusJ)
has inspired with cruel wisdom.

Thus cruelly wise was Ahithophel against the
life of good king David; and Ham an and his ac-
complices against the JeWs. -

What an hellish device was that, to cut oflf
such a mighty nation, man, woman, and child, by
the edge of the sword, arid all for a little,'-* un-
martiainess found in one mai-content melanchbligt ,
among them! - ' H^V

The offering up of poor children to Moloch
was cruel and unmerciful. But the wisdom of
-this cruelty appeared in the loud beating ilof
drums r and other noises, made on purpose toKse- =
cure their ears from any complaints that might
aflfect them, and bar up their hearts againstl all
cbmpassion. To burn the ^children was eruel^ri;
-to drown their cry was cruel wisdom; ; ^ ^.t*3.
'- Arid : do we not everyday see what deviefes
and shifts unmerciful men use. f that they may^fiot

Meditations. 213

shovy fnercy, and to prevent all occasions or temp-
tajtions sp to-do ; stopping their ears, shutting
their doors, getting out of the way, pretending
not to be at home, or not at leisure, when the
poor would beg or borrow ought of them ? The
comedian Plautus has well described this chur-
lish uncharitable wisdom in the person of Euclio;
.and the wise Solomon in his Prov. iii, 28. Go, and
come again to morrow,

Lord let me be rather accounted a poor shift-
less fool, than either be wise to do evil, or not
to do good I

MEDITATION LXXXIX.

.-'.*!'- -

Of unfruitful wisdom.

THE heavenly wisdom is full of good fruits;
the unfruitful then must needs be earthly ancj
worldly.

Concerning unfruitfulness I have in part pre-
vented myself in my meditation of idleness. But
yet there are several things to be considered fur-
ther.

TO do ill, and to do nothing, are both kinds of
idleness* And though it may not look like good
grammar, J am sure it is good divinity, that to be
wise to do nothing, is to be wise to do evil.

Eliphaz indeed in Job says, that he that is wise

.may be profitable to himself ; and surely he ought

to be profitable to others also. Whatever gifts

.the good Spirit of God sheds forth upon men,

are -j given them to profit with, saith the apostle,

VOL. 2. 19

Jtfeditatiofis.

The most precious metals profit nothing,'
temperato splendeant wsw, Funless they shine by

JT J. Ill XH 7 > t . - J

moderate use ;J and elsewhere, Celata mrtus pciu-
lum distat inertice, [concealed virtue differs but
little from idleness.]

A fool holding his tongue (they say) may pass
for a wise man. But sure I am that a wise man
holding h is tongue differs little from a fool.

Is there not a wise man, among you? The apos-
tle implies, that it becomes wise men to be ac-
tive, to do goocl, to;compose differences.

Oh, but our wise men account it a piece of
their wisdom, not to put their fingers into the
fire, (as they call it,) when there is no need. It
is very true ; but if there be ever so ; much need,
it is all one with many' of these wise men.

For my part, I believe it will be an hard thing
to find any place of society of men, where there
is not need of wise men's advice and interposition,
which some invidiously brand by the phrase, of
putting their fingers into the fire. To these
wise men one may well apply the text, It 'is
better to put a Jinger into the fire, than having all
one's fingers safe to be cast into hell-fire ; for
that it will come to; Take and cast the unprofita-
ble servant into outer darkness, M at. xxv. 30. The
particular account of the servant's wickedness^ is
,nis slothfulness and unprofitableness. ?

Poor fools! One would pity them that haye a
prize put into their hands, and know not how to
imnfjove it. But these wicked wise men, who
wiu pity, that have a prize put into their hands,
tod will not improve it? -

Every man .ought to esteem all his endow-
ments as a common good, in which all mankind

Meditations.

/*'*

has^ome interest. He that wrapped up his talent
in a napkin, was to his lord as if he had embez-

zle4 it?

jn The^ covetous, of whom it is expressly said
that God abhors them, though they have neith-
er child or brother, and have abundantly enough
for themselves, yet are griping and heaping, and
love riches for riches' sake.

: And are not they somewhat akinto them, that
scrape together a great deal of wisdom, and learn-
ing, merely for their own pleasure, and satisfac-
tion; by which no body shall, be the better, but

/ ' j ~ .. ' *

themselves; and indeed themselves the worse;
for to him that knoivs to do good and does it not,
to him it is sin.

The industry of the bee is to be commended
in gathering honey ; but her sensuality in eating
it all up, and invidiousnes^ in forbidding others to
partake of it, spoils her character.

To brinsj forth a cluster now and then will not

\j '

serve to denominate a man fruitful. There must
: be a proportion between wisdom and communi-
ication. To whom much is given, of him much shall
ble required. The heavenly wisdom is full of
good fruits.

Communication is the wise man's charity, Such
as L-htwe, I give thee. The poor wise man's char-
ity was his advice, JEccles. ix. And it is almost as
good in earnest, as it was in jest, Scire tuumnihil
est,nisi 9 &c. [thy knowledge is of no value, unless
another knows it.} -

Lord settle this persuasion in my heart, that I
was not born, nor any way accomplished for cay-
self alone; and that nothing is to be sought OF

J 1 '--. '

i2!6 ^Meditations,

desired' as an ornament and embellishment of my
own particular being, but as a common good j
which every one that needs, has some title to, as
well as I ! And that although it is a pleasant life

^j . ^ -.^d- T ?

to live in the meditation and love* T>I God, yet
that an active life, and a life of communication, is
lib less amiable and loving too. Oh give me a
store of things new and old to communicate, a
free heart to communicate them, and an aptitude
to do it ; that I may neither be an empty vessel,
nor as a full vessel sealed up, nor as a vessel un-
sealed, but wanting vent ; but full, free, and
ing a faculty to communicate t

MEDITATION XG.

Of -partiality, and partial wisdom*

To value any party or person more than truth
or equity, is a branch of worldly love, and a symp-
tom of a worldly mind. > :

God is an impartial estimator, and will be an
impartiar judge. He has often declared himself
.wrpawwAwlus, and we ought to resemble him. He
Aviil neither favour the rich in judgment, nor pitjr
the poor; but righteous and unrighteous shall di-
vide the world.

Oh that this doctrine were thoroughly believed.
Great men would not then think of breaking
through, as they do now ; and poor men '"would
not hope to skulk, and be overlooked. ;

It is not partiality to esteem one man above
another, according as they are valuable for true
worthu

Meditations. 2-17

To value men or things according to truth, as
they deserve, is a perfection ; God does so. Dif-
ferent dealings with men, is not sinful partiality,
when they deserve to be differently dealt with.
To discriminate between a penitent, and tender-
hearted offender, and an obstinate one, in ad-
ministering correction, is a sort" of justice, not par-
tiality, because gentle usage and a moderation of
punishment is due to their temper.
. But to estimate persons by any carnal or secu-
lar consideration, or to favour them for selfish
and worldly advantages, or to prefer the main-
taining of a party, because it maintains us ; the
defence of an opinion, because we have espoused
it, before truth and ? righteousness, is partiality.

Partial wisdom finds out wiles and ways to ex-
cuse that in a man's self, which he would con-
demn and punish in another, and to punish that
in one whom he hates, which he would not pun-
ish in himself, or any person beloved. Thus par-
tial was the patriarch Judah ; he had a mind to
punish that fault in his daughter-in-law, which he
himself was most guilty of, Bring her forth ahd
let her be burnt.

Partial wisdom instructs men to find out argu-
ments to defend a party that they live by; a
craft that they get their wealth by ; an opinion
that custom or worldly interest commands them
to support. ' " '

What is all that witty rhetoric, that cunning

logic, which the Papists use to defend the way

and doctrine of the church, in whose bosom they

lie, and are kept warm, but so many instances

'of this partial wisdom. They seek the prosper-

VOL 2. 19*

Meditations.

ity t>f Babylon, merely because in her prosperity
themselves do prosper. y)

Lord, grant that truth may be the standard,
By which I may weigh and measure, estimate
and judge of all things ! That I may knowjfo;Jn-
terest, but the interest of righteousness, to com-
mand my apprehensions and sentiments; no
worldly bias to pervert the regular and steady
motions of my judgment or affections ! That I
may judge of all things as they are ; and of those
that are, according to God !

MEDITATION XCfc ^

: . . *

. Of hypocrisy in general.

HYPOCRISY i&, an artificial kind of lying. God is
truth, and he abhors hypocrites and hypocrisy;
that is, they are directly contrary to his nature

The general notion of hypocrisy is, pretending
to be, and have, and do, what one is not, hath nOt 4

doth not. ^

This is not simply,' and in itself evil. Hav*
we not read what David did, 1 Chron. xiv. and
that 'by Divine command; and the Israelites in
-the civil wars against Benjamin, how they, pre-
tended to run away, but did not, and yet were
guiltless.

Nay, God himself sometimes makes things to
seem otherwise than they are ; as when he made
the waters to seem like blood, to bring in the
Moabites to battle, and made the Babylonians to.
hear noise of war, when there was no enemy.

Meditations*

I ;But this hypocrisy becomes sinful by accident,
(established by use,) by some ill attendants, or; ill
designs in the action.

? It is not absolutely sinful for a man; to dissem-
ble .his person ;. for a wise man t seem as if .''.be
understood not, for a fool to seem understanding,
for a rich manr to dissemble his riches, or a poor
man his poverty. Christ Jesus himself some*-
iimes concealed his purposes, and made show off
the contrary; as in the. case of the disciples go-
ing to Emmaus. ,

But this dissembling becomes evil, by evil ac-
cidents i and is carnal, if it be attended witlj
pride, unbelief, slavish fear, atheisticalness, or if
it serve a dqlus ma fas, [an: evil design*]

The king of Israel might disguise himself, and
go into the battle; but if he think to escape the
: eye^ or escape the hand of God by this means,
his atheisticalness, not his hypocrisy, is sinful.

The queen of Israel might disguise herself and
seem another woman; but if she think to deceive
/the prophet,, or the God of the prophet, therein:
she is atheistical.

v It was not Saul's disguising himself, but his
I consulting with the devil, that was his sin.
,i What was extraordinary in David's dissem-
bling be lore Achishy and Jacob's before Isaac, I
iknow not ? but there seems to be so much, in it,
that I had rather excuse them charitably, than
c boldly imitate either of them.

This sinful hypocrisy is either in things civil or
.religious.

The civil hypocrisy may be very wicjced, and
a symptom of an earthly mind.

220 Meditations.

As when men profess and pretend to trades,
arts or sciences, which they understand not;
when men profess to be teachers of others, when
themsejves had need to be taught. Hereby
they deceive men, in imposing, false wares ordpef
trines on them :

Or when men pretend to Fove and friendship,
on purpose to deceive, to make men less jealous

to trust them, and rely on them per

amici fallere nomen, [by the name of a friend to
deceive.]

Abner died as a fool, that is, by deceit, as the
manner of fools is to perish.

Or when men pretend much love and kind-
ness, and yet mean no such thing; but do fail
them to whom they pretend it :

Or pretend much love, on purpose to make a
prey of men; as the harlot in the Proverbs of
Solomon, Prov. xxx. 20.

MEDITATION XCIL

Of Scripture hypocrisy, and hypocritical wisdom.

THE hypocrisy which the Scripture so often
condemns, and so vehemently inveighs against, is
in short a pretending to that religion which in-
deed a man has not. And this is done two ways,
by the amolition or putting away of vice, and by
the ostentation of virtue.

In general, all Christians, (taken in opposition
to heathens,) that are not renewed in the spirit

Meditations. 221

of their minds, nor conformed to the image of
Christ, are hypocrites.

All professors of religion, that profess the true
God, are entered into a covenant relation, are
baptized into the name of Christ, have taken on
them to fight for him against the world, the flesh-,
and the devil, and yet are strangers to true re-
generation, are of a worldly spirit, and a fleshly
mind, are hypocrites.

We use indeed to distinguish between the pro-
fane and the hypocrites ; and the profane bless
themselves that they are not hypocrites, they
think they do not act deceitfully ii* their profes-
sion, because they make no profession at all-
This Were a miserable excusej i it were true,
but it is false; for they do profess Christianityj
and by being concerned in the sacraments -of the
Gospel, do undertake the duties of the Gospel y
and lay claim to the blessings of it. Nay, they
themselves will tell you, That they hope to be
saved, as well as the greatest professors of them
all. And surely they cannot think to be saved
by a Gospel which they do not own*

It seems as if hell were inhabited with these;
two sorts of people, hypocrites and unbelievers ;
as if the text should say, Unbelievers and false
believers, heathens and Christians ; for there
must be a kind of believing to make up : a : hypo^
crite. So then, profaneness does not hinder men
from being hypocrites ; it only makes them the?
more gross and impudent dissemblers, the more
notorious mockers of (jrod.

To profess religion and virtue, is not of it-
self hypocrisy, but indeed the necessary dutjg

Jll edit at ions.

of att men, especially of those to whom the
pel is come; but because the profession of relig*
ion has,-been so abused^ therefore some think Jit
best to uiake none at all; or rather, indeed^ it iii
an argument of the great hatred that wicked
men bear to religion, that they hate the very
name and show of ft, as they say the jJanther
does the very image of a man. -;

To desire to appear virtuous is not simply hy-
pocrisy. A man may both" love religidn, and
love the beautiful character of religion too. .To
be virtuous is for our own good ; to appear suchis
for the good of others, and for the glory of God,

To be zealous for religion, and the promoting
of it, is not hypocrisy; however it is traduced
by some, and suspected by more. True, indeed,
all is not zeal, pure zeal for religion, that sjeems
so. - But yet there is a zeal for religion,; and
wherever it is in truth it ia highly commendable,
Alas ! W hat a careless and graceless age ; are we
fallen into, wherein men's hearts are so coldly dis-
posed towards religion^ that it should be accoiimV
ed ecstacy or hypocrisy to be zealous for the
interest of religion, which yet all profess, and
many profess to be their greatest glory.

It is not simply hypocrisy for a man to conceal
his faults; That which was Sodom's shame can-
not be our duty surely, to proclaim our sin. The
nefct to being innocent; is to be ashamed of our
faults. And who will exhibit a thing that he is
ashamed of?

But to pretend to' a religion which we have
nor care not to have ; to profess it, or any

'? Meditations. 223

part of it for worldly ends, and so to make it
subservient to carnal selfishness f to desire to be
approved of men for- any grace or virtue, and in
the niean time not to approve ourselves to God
in the exercise thereof, is the more special, sin*
iul hypocrisy.

And this hypocrisy is very cunning. Many
wiles men use to serve hypocrisy, and to seem
what they are not.

, One instance of this worldly hypocritical wis-
dom is, when men either deny or mince their
sins, that they jaaay appear righteous before men,
when in the mean time they love them, and live
in them. Nay, rather than not cover their sins,
they wilimake a cloak of the vail of the sanctu-
ary. Thus the dissembling Pharisees in our Sa-
viour's days made long prayers to hide their
^covetousness, and covered their uncharitable-
ness, and undutifuhiess with the pretence of cor-
6cm. The same worldly wisdom instructs the
hypocrite to bann and swagger against sin in gen-
eral, and the sins of other men, in the mean time
hugging his own. For would not any one think
that he that preaches frequently and severely
lagainst covetousness, were some charitable and
heavenly soul ? If a man had seen Jehu raging
and hectoring against Baal, would he not have
thought that he had 'perfectly abhorred idola-
try? But follow him to Dan or Bethel, and you
Would be of another mind. A great artifice
whereby men make their own sins seem little or
none at all, is to represent other men's as big as
may be. Thus I have heard some men excuse
-their -own swearing by aggravating other men's

224 Meditations.

lying and deeeitfuteess ; their own formality ;
carelessness in religion, by railing against the: .hys?-
pocrisy and . heady zeal of another sort of men.
And indeed nothing is more usual than to endea-
vour to drown the cry of the sins of the present
times, by talking loudly of the crying sins of the
former. *Oh, cried the Jews, Our fathers, what
wicked men were they to kill; the prophets !
when themselves persecuted and hated the great
Prophet of the church. -Another great instance
of hypocrisy is, when men assume to themselves
an ostentatious religion, and do not heartily ein-
Jbrace nor love it. The worldly wisdom ^has in-
vented a great many artifices in this .matter.
Sometimes the hypocritical wisdom will instruct
men to commend virtue and virtuous persons, to
seem virtuous. Yea, it will preach up many

food works, and press them most confidently, (I
ad almost said impudently,) with many argu-
ments and motives, that they will not meddle
with the practice of; bind severe duties on their
hearers, which themselves will -not touch with
one of their fingers. Who has not, with aston-
ishment and loathing, heard the loose and care-
less exhort to devotion and diligent godliness;
the covetous to liberality; the heedless require
others to pray continually ; and the -profane
Charge the rest that they swear not at all.

This wisdom will instruct men to prayj (espe-
cially if it be in a public place, where ^they may
doit dare et ut audiftt hospes^) [distinctly, and ':so
that a stranger may hear,] for many good gifts
and graces, which they have no mind to receive ;
to be enabled to do many good things, which yet

Meditations, 225

they never so much as once go about, and to be
adorned with that holiness which they deride
dtid hate iti them that are adorned with it.
' So&etimes the hypocritical wisdom instructs
men to take a good and constant care of their
outward behaviour and conversation, that it be
demure, and sober, and honest, and as to any
scandalous thing unexceptionable. All this is
good, and yet is nothing but an artifice of the by*
pocritical wisdom^ if the heart in the mean time
be full of pride and covetousness, malice and re-
yengefulness, impurity and impatience; if the
will be selfish,: and reluctant against the will of
God. This was the devilish wisdom of the hy-
pocrites of old, whom the wisdom of Heaven ^de-
tected, and told them, That notwithstanding their
sheep's clothing, they were inwarjdly ravening
wolves; notwithstanding their outward cleanli-
ness, and many washings, they were inwardly
full of excess and rapine ; notwithstanding their
external whitings and garnishings, they were in-
toardly corrupt and rotten.

Another artifice to seem religious, is to be.
scrupulous of little faults, and zealous for lighter
'duties; not but that tenderness of conscience,
and zeal for all the commands of God, are excel-
lent accomplishments ; but they are nothing but
an artifice of the hypocritical wisdom, when at
the same time the great and camel-like sins are
Swallowed down, and the weighty matters of the
law are neglected.

O take heed of coming into the judgment hall,
for fear of being defiled; but venture to condemn
and hang the innocent, if you envy him.

VOL. 2. 20

S26 Meditations.

Be as punctual as maybe in pajing the
to the Levite, so exact as to be a cutter of ctim-
min, but it is no great matter for faith and the
love of God. AH the art is here, to find^but
what is really little or light ; for according : t^
men's prejudices, a little variation in ceremonj^
or order, must needs be interpreted a sin as mor-i
tal as blasphemy ; and on the other hand, a seein-
ly, handsome, ceremonious observation, have as
great weight laid on it, as the love of God and
eur neighbour.

Oh that God would give us to see the neces-
sities of our own souls, the nature of true sub-
stantial holmes, that transforms us into the im-
age of God ; to eye the example of -'Christ, who
was not wont to lay stress on little things ! And,
Oh Lord, that we may all see how odious hy-
pocrisy is to truth; and that if the show of Holi-
ness be desirable, itself must needs be much
more beautiful!

MEDITATION XCIII.

Of the god of this world.

AMONG other worldly things, I read of the god
of this world, and the prince of this world ; whom
to adore? and obey, is certainly a symptom of a
worldly mind*

The Eternal Jehovah is the rightful and only
proper God and Prince of the world; but yet,
by an improper speech, the devil is also called,
the god of this world, 2 Cor. iv. 4.

Meditations. 227

He is thus called either by a metonymy of the
adjunct, or by a metaphor.

By a metonymy, a thing is said to be 'that,
which it is only in opinion, **r 3i*, [according to
estimation,] not *>' x^ew, [according to truth.]
And thus the devil is the God of this world in
(is. own opinion; for he boasts himself as such,
Matt. iv. 8, 9. All these things will I give thee,;
and Luke iv. 6, 7. All this power wittl give thee,
avid the glory of them, for that is delivered unto me,
and to whomsoever 1 will / give it , and in the
opinion of men, who take and worship him for
God; as the dog is said to be the god of Egypt,
because it is worshipped by them instead of
Qod; and the belly is said to be the god of Ep.
icures,:/ > M. iii 19.

Or else by a metaphor. The name of God is
metaphorically applied tothe^evil; for as the
true God administers his kingdom of grace in be-
lievers, and is devoutly worshipped by them, so
the devil worketh his malignant works in the
hearts of wicked men, and is* obeyed by the chil-
dren of disobedience, Eph. ii. 2. That is god to
every man which he doth most esteem and ad-
vance in his heart. And so, although there is
really a difference between God and Mammon,
yet it may be metaphorically said, that Mammon
is the god of covetous men.

When 1 consider how often in Scripture things
are said to be that which they only seem to be,
or are taken to be, either by a man's self.or oth-
ers, I cannot but wonder at the unreasonable
clamour that some people make ; not sticking to
rail at us for lying and equivocating, when we

228 Meditations.

thus speak. If the Spirit of God had not. au-
thorized and consecrated this expression^ of the
Devil's being the god of this world, how may we
imagine that the pretenders to simplicity* and
propriety of speech, would have hooted it butiof
the world for blasphemy. .

And me thinks the necessity of human learn-
ing, and particularly of rhetoric, may fairly be
commended and established from this considera-
tion.

There are so many passages of this nature in
Scripture, that I cannot but record some of them,
to stop the mouths of irrhetorical censure rs.

The diabolical spectrum is expressly called
Samuel, which was only so ^*<^sws, [apparently,]
1 Sam. xxviii. 12. Hananiah is called a prophet,
Jer. xxviii. because he was accounted for such*
And so is Epimenides called by the apostle. Tit.
i. 12. the prophet of the Cretans | for, as Laer-
tius tells us, he was so accounted of by them,
and after his death they sacrificed to him.

Joseph is called the father of Jesus, Luke ii. 48.
only because he was so reputed, as the text af-
terwards confesses, Luke iii. 23.

The preaching of the Gospel is called foolish-
ness, 1 Cor. i. 2. only because it was so in the
judgment of the wise men of the world. .--)i-

We read of clouds without water, and wander-
ing stars, Jude 12, 13. whereas philosophers will
not yield that those are y<pex*, but say they^are
mere p/x*<, nor properly stars, but inflamma-
tions of jhe dry air extended, resembling iallihg
stars.

Meditations. 229

,^ Ivory is often called the elephant's tooth,
wherein Varro saith, The Scripture accommo-
dateth itself to the vulgar opinion, affirming that
they, are horns having their root in the temples
^pf the beasts, and bending down through the up-
per jaw, rise again, and so resemble teeth. It
is evident that ivory is softened by fire, which
does not agree to teeth, but horn. The text
seems elsewhere to speak out, Ezek. xxvii, 15.
and* calls them the horns of ivory. It is said,
Mark vi. 48. that Christ would have passed by
the poor distressed disciples, when he only seem-
ed as though he would. Paul's, shipmen deemed
that some country drew near to them, Jlcts xxvii.
27, that is indeed, that they drew near to some
country ; spoken, according to appearance, like
that of the poet,

" Provekirmtr porht, terrasqm urbesqm recedunt.

[We are borne from the harbour, and lands and
cities retire.]

They come from the end of heaven, says the
prophet, Isa. xiii. 5. A speech borrowed from;
the opinion of the vulgar, who, -following the

; judgment of their eyes, think that the heavens
are but hemispherical, and do end at the utmost
parts of the earth, upon which the extremities

i of heaven seem to them to rest* With allusion
jto which vulgar opinion,, (how false soever,) the
mountains are said to be the foundations of the

.heavens, '.-2 Sam. xxii* 8. and the pillars of heav-
en, Job xxvi. 11; because it seems as if the heav-
ens rested on them, as on foundations or pillars^
vox- 2. 20*

230

But to return from this digression. The devil
is the god Of this world, and all his followers are
worldly men. c

These, for method sake, I will Briefly medi-
tate of under three ranks, viz. The servants^ the
children, and the confederates of the devil.

By servants of the devil, I mean idolaters, that
serve dumb idols as* they are led, and know not
the living God.

By his children, I mean all that imitate him,
and are of liis wicked nature, though they be not
idolaters.

By his allies, I mean such as are in a formal
covenant with him, who consult his pleasure, arid
act by his power and skill.

To the first he is a kind of high priest, by
whom they expect reconciliation and atonement ;
to the second a king j and to the third a prophet.
So he is a prophet, priest, and king, of worldly
men.

MEDITATION XCIV.

Of Idolatry.

THAT the servants of the god of this world
are worldly men, will not be doubted by any;
but, possibly, it will be doubted who are his ser-
vants. All wicked men that love and work the
works of darkness and uncleanness, are indeed
his servants ; v but they are in Scripture also call-
ed his children, therefore I shall refer that gen-
eral consideration of them to that head. More
especially, idolatry is the service of the devil,
and idolaters are his servants.

It is most generally supposed* that the apos-
tasy and ruin of the devils, was their aspiring to
be as God. And the highest pitch of pride is
described by this. This was the satanical sug-

festion that prevailed with Rve to eat the for-
idden fruit, Ye shall -be as God, kwwigg good'
and evil.

Though the devil" failed then, and miscarried
foully in his attempt; yet such is the pride of
his nature^ and his envy and malignity against
God, that still it is his desire to be taken for a

god. 4tf ' ' . / : - . .-

I He lias prevailed with many* so to be esteera-
c ed and worshipped ; if not for lovely et for fear;
as they report of the Indians that worship him,
,'JVe ndceat, lest he should do them a mischief.

He has put off himself to some ; as a great heii-
efactor to mankind, and so has obtained a ^rev-
erential worship. The devil at Delphos had ob-
tained so much reputation^ as the people general-
ly consulted him about future contingencies, which
is a divine honour, and sacrifice to him there and
elsewhere.

It was the pride of the devil that suggested
to the philosophers a twofold eternal principle,
Boni et Mali, [of good and evil,] to make him-
self an anti-deity, rather to be the god of mischief,
than no god at all.

And from the same proud nature it was, that
!: he ; directed all the ancient heathens to feign a
god of hell, as Well as of heaven; a Pluto, as
well as Jupiter. -

Whether it was his pride or malice that put
him upon tempting Christ^ to fall down ; and wor-

Meditations.

him, I cannot tell ; but certainly he nrust
needs have an high opinion of himself, that durst
make such a hold motion to the Son of God*
Yea, grant him to be such a fool, as not to know
him to be the Son of God > it must needs argue
a proud conceit of himself, to suggest such a
thing to- any son of man that was in his right witsi

It .must be confessed,, this is the grossest sort
of idolatry ; and, possibly, some will deny that it
is possible that any should be so gross as to com-
mit it. But the apostle puts it out of doubty say-
ing, The things that the Gentiles sacrificefjjiey sac-
vytce to devils, not to God. ***

There are indeed other sorts of idolatry more
common, when men worship the sun and moon
for gods ;~ or intentionally, and yet remotely wor-
ship the true God, by the medium of images
made with hands. To think these images are

fodsy is exceeding gross ;. and yet it should seem
y the prophet Isaiah, as if some were so gross
as to esteem them so But suppose they only
fancy that these images are only inhabited by
some special presence of the Deity, still it is idol-
atry, and an interpretative worshipping of the
devil; for it is a service that God has forbidden,
and the devil invented.

"Nay, suppose these images to be only moni-
tory, and to be of no further use, than to put in
mind of God, or to excite devotion; yet how can
it escape the brand of idolatrous will-worshipf
For who has required this at men's hands ? Yea,
who knoweth not, that God hath flatly forbidden
the worshipping of him by the likeness of any
thing in heaven or earth, or under the earth/?

Meditations. 233

This, 1 suppose, was the case of the golden
calves, whicn no one ever imagined to: resemble
the Deity, nor to be inspired or inhabited by him,;
only they served to put in mind of God, and ex*
cite devotion. And yet this moscholatry was.
cursed and abhorred oflGod; and so were all those
that were addicted to :Jt./

And art thou so gross, O my soul,, and so sunk
into matter^ that thou canst not see God, except
thou look out at the eyes^j| the body;! i Canst
thou not direct thy devotions to the invisible
God, except thou fix thy corporal sight upon mat*
ter? Be ashamed, O noble. spirit, of the imputa-
tion of such grossness and- weakness^ : and >' be
afraid of such boldness; Test the jealous God
should interpret that damnable idolatry, which
possibly thou art not convinced of, but yet hast a
suspicion of, and at best hast no need of. Canst
thou not as well worship and pray to tfee inv^ir
ble God, without the help of a monitory image,
as love and delight in thy absent friend, without
the assistance of his picture^ or a present ? How
dost thou think to see and serve God shortly
when thy bodily eyes shall be full of dust, and
all corporal organs so utterly out of tune, that
thou shall; not be able to make use J any of
them ? Do that now^ which thou must do then.
? : And if there be any need of any monitor, of
any visibly help to devotion, (inasmuch as in this
complex state, I find my spul to be much afflicted
by my senses, or at least, that it does desire and
depend upon their help and' direction) Lord, from,
what object should I rather look for direction;
admonition,, than from, those that do most

234 Meditations*

clearly represent thy infinite power and wisdom!,
The things that thou hast made do more clearly
demonstrate the invisible things of thee, even thy
eternal power, and Godhead, than all the pro-
ductions of mortal men can do. Shall F, that
have the heavens above me, the seas round
about me, and the earth 'under my feet, need
any- human figment t6 represent thee to me, or
admonish me of thy divine perfections?
7 It I must needs ui|e an image, is not this gjori-
oils, beautiful worl^a more excellent^ a more
lively oncf than any thing that man can make of
gold, that .is one of the meanest things in it?
That very lightj yea, if it be but the light of a
candle, whereby 1 may see my monitory image,
haa more in it to admonish me of my God, and
direct me to hmi, than the image that I see by it.
Lord, help me devoutly and seriously to ob-
serve and contemplate the operation of thy hands ;
to regard the footsteps, of thy power, wisdom,,
and goodness in the whole creation 5 to rise up
by every thing that 1 see, and hear, and taste, fo
the meditation; and love of thy name ; and by all
these, to eKcite myself to a dependence upon thy
power and goodness! And then, I shall find rip
need of admonition, direction, or, excitation from
any workmanship of man; the finest of which, is,
by .no means so worthy of regard or worship, as
the skill of the mechanist that made iti

Jtfetiitatibns. 235:

M^

Of formal witchcraft.

t THIE second sort ojf the devil's followers are
His allies, that are in covenant with him, either
formal or implicit.

It is credibly reported to us, by those that
have heard the confessions of witches, that there
are some who have so perfectly put off human
nature, that they have entered into a covenant
with the devil, a league with hell; so as to pro-
fess to put their trust in the devil, to be obedi-
ent to him, to depend on him for assistance, to
pray unto him, to consult him in all difficulties.
And for ratification of this covenant, they have
signed articles written with their own blood, or
given him a kind of possession of themselves, by
yielding themselves to be nurses to the impure
spirits. And yet these are professed Christians;
And others, that have been so great with the
deyij, as to entertain him for their bedfellow ;
these impure spirits, in their assumed bodies, dal-
ly ing with mortals both as Incubi and Succubae. 1
will not stand to question the generation of those
heroes that are ascribed to Jupiter, Apollo, and
the rest of them.

This, if any thing, is, as the ancient philosophy

Speaks, [nvra&uhb Its AA ysv-. [to change into

another race.] And men are disposed and pre-
pared thereunto, by that spiritual acquaintance
and converse which they have with the devil,
by the lusts of pride, covetousness, envy and re-

236 Meditations.

We read of some that have been so transport-
ed with pride, that they Jiave Centered into a for-
mal covenant with the devil, to be eminently in-
structed in some art, or indued with something
that they accounted a great accomplishment.
And it is not to be doubted, but that he is a great
^cholar, and has a singular faculty in communi-
cating.

Others liave been so mad upon the world, that
they have devoted themselves to the god of
this world, to be enriched by him. And, no
doubt of it, be is as good at this as any Mercury
or Hercules of old was supposed to be ; both ih
recovering for them the things that they them'-
selves had lost, or causing them to find things
lost or hidden by others.

Others, to gratify their envy and revengeful-
fiess, have confessed that they have bargained
with the great Abaddon or Apollyon; who has
accordingly (when the righteous'Gcvernor of the
world has been pleased to permit him) executed
their malice upon the goods, children, and per-
sons of such as they have hated.
- When the devil espies any one of a discon tent-
ed, troubled, raging mind, full of wrath and jeal-
ousies, -and blasphemies against God, or fretful
envy and malice against men, then is he ready to
offer his service, and to give his hand in a way
of assistance, if they will give him their hand in a
way of covenant. And so the bargain, the fatal
bargain is struck up, and the miserable soul is
gratified to its own destruction.

Neither need it seem strange. The transition
is easy; for having already obtained a possession

Meditations. 237

' " --., ' ;.;':>

^ -'' - i s.

of the. soul, need it seem hard for him to ggjte-
possession of the body, (for so I reckon he**Eas
of witches ;) having engaged their hearts, it is
easy to suppose he may get them to set to their
hands.

Neither need it seem strange, that God in his
righteous judgment should suffer them to give up
themselves to the father of lies, to believe him,
and believe in him too, who have been long wil-
fully disobedient to the truth; that they should
be suffered to enter into a covenant with hell, who
wilfully burst the bonds of Heaven, and violate
their covenant with God.

Lord, what swift progress does sin make in the
souls of men, in how short a time do the shades
of hell overspread the whole face of the soul !
Of how great moment is it to resist the wicked
one in his first insinuations, and to pluck up those
seeds, that when they are grown up, will make
such snares for the soul !

, O my heart, give all dilligence to keep thyself
pure. If it may be, entertain not the first mo-
tions of pride, covetousness, revenge, or discon-
tent. However, take heed of sitting upon the
cockatrice eggs, lest thou hatch them %to ser-
pents, deadly serpents.

MEDITATION XC VI.

Of interpretative witchcraft.

BESIDES this gross and formal witchcraft, there
s another sort not o gross and palpable* which
vdi. 2v 21

23B Meditations.

lenominates men allies to ihe god of (Ms

There are among men allies by covenant^
articles, and formal ratification. And there 1 ajpe
tilso allies by kindness, of interest, and faitMff
correspondence. >So it is here. There are many
that keep correspondence with the evil spirit^
that have not articled with him, or delivered
themselves up to him by a formal covenant.

I dare not positively conclude, that the spirit
of prophecy has quite forsaken the world. But
I apprehend there is not much need of it, since
the perfecting of the canon of the Scripture. I
suppose it is very rare, (if it be at all,) and that
it only rests upon pure and holy minds, and on
-very weighty occasions;

Whether the skilful may astrologically or
chiromantically guess at the future state or ha*
tions or persons, has been disputed often among
learned men. And for my part, 1 do not see
suck-convincing arguments on either part, a.s to
adventure to interpose.

Idb believe that the devil can tell' roaW
things .which we cannot, and that he is very offi-
cious to them that consult j himi But withal I
think that ffio man ought to consult him^ though:
it were an important case, as king Saul's was.
'For he is the grand apostate and rebel against
God. And the loyal subjects of the Almighty
commit a kind of treason, to keep any correspond-;
<dence withihe wicked one.

Besides, it is wonderfully unsafe to be so great
with jfcim ; for his Dona, are Hamata; [giftsj or
j fcave kopks concealed in them,] and his

Meditations. 239

*.

v,ery gratification of our curiosity, only: serves to
a further and pernicious acquaintance. Itjs not
iilfely he will communicate his skill for nothing,
hpr hjs secrets, without a further secret design
of making -his clients to fee his votaries^
^ 'Besides, it is imprudent* For his sworn eumr-
ty against man is such, that no man can be assur-
ed but he will deceive him. He will be true to
his clients in one thing, that he may deceive them
in many. Nay, by this ambiguous nature, he of-
ten deceives, even in speaking the truth.

As for necromancy, I confess I know not what
converse separate souls _do hold with the embodi-
yi; neither know I whether it pleases God at
any -time to send any of them, or suffer them to
come among us on any errand of his, or of their
own. But I believe it is out of the power of the
devil to disturb, or employ any blessed souls on
his errand. And if by his interest one might
^jpme to an acquaintance with some of the other
sort, it were unwarrantable and unsafe, and in-
deed superfluous too; for why should he be em-
ployed to fetch another person to tell a thing,
which himself can tell better?
; But besides all these, there are ordinarily a
sort of bold people, that consult the devil blind-
folded, and are a kind of conjurers, and do not
know it. Such (at least,) I take all theaugures
and aruspices, and priestly persons of old to have
b^en, who consulted the entrails of beasts, the
flying of birds, and the like, thereby to know tor-
ture, contingent events. And among ourselves
there are many that use rites and ceremonies,
words and phrases, of which no rational account

240 Meditations^

can be given, which nothing in the Scripture J di~

O ' , O I

vinity does direct. I confess if God do propound
or direct a thing, of which we can'give no phi-
losophical acecount, yet it is to be believed* If
the true prophet, whose* authenticity was well
known> bade, G.o and wash, in Jordan; If Christ
dressed the eyes of the blind man with mortar^ it
is not to be wondered at nor disbelieved. But
when we have no divine authority, nor can gife
any philosophical account, it is very suspicious
and hazardous. f

It is observed by somej that the devil loves to
be believed at a venture, such is his pride; And
that he l$ves to be worshipped in the dark* -h|s
best servants being they that do his will without
inquiring into the reason of his commands ; where-*
as God loves to be conversed with in a way of
light and understanding.

And that the devil should give life and opera-
tion, and signification to his own institutions, ai
bo virtually present by his influences, to deceive
the simple, or gratify the curious, needs not to
be wondered at. Many stories tell how fain he
would be reputed a god, as we have partly seen
before; and therefore he courts the implicit
faith of men, and their blind obedience. i

Aaron cast the ear-rings into the fire, and
there came out this calf. How far the devil might

/ CJ:

assist in this action, I cannot tell ; but it is easy
to believe he does assist in the curious inquiries,
and unwary attempts of astrological men, and
others, and enables them by his unseen hand to
predict and perform many things, which yet they
never give him thanks for ; but either ascribe

Meditations. 241

to some false natural cause, or wonder at, as a
stupendous secret, of which no accounl can -be
given.

The merciful Jesus apprehended little Zacche-
us climbing up into the tree, out of mere curiosi-
ty to see him, and brought salvation to hirriv The
cruel Apollyon is courteous also, to gratify the
curiosity of vain men, and meet them half the
way, and go home with them too; but it is not
to bring salvation to them, but them to dam-
nation.

Blessed God, heal me of all licentiousness and
unsubduedness of understanding! Clothe me with
humility, that I may be wise according to what
is written ; both on this side heaven, and on this
side hell; lest by over-daring on the one hand,!
provoke thee to blind me ; or on the other hand,
tempt the devil to enlighten me. And as I am a
reasonable creature, so grant that 1 may always
act rationally; not smothering the candle of the
Lord set up in my soul, not quitting the guidance
f it, to be led in ways of darkness and blind
mazes, wherein I can neither walk with safety
nor satisfaction !

O my soul, put not out thine eyes, lest thy
grand^enemy catch thee, (as they caught Samp
sonof old,) and make sport with thee ; yea, -make
a drudge of thee to grind in his mill. Go no fur-
ther in thy inquiries or experiments^ than thou
canst feel firm ground to set thy foot on, than
:thu canst discern thy way;: Icsfein thy unwary
and licentious r amblings, thou be spirited, as many
silly children are ; caught up and defiled, as it

2.. ' .' ,'V : >

242: Meditations*

happened to the daughter of Jacob, who was
first unwary, then unchaste. u

MEDITATION XGVII.

Of the children of the devil, and particularly of
, self-will. -

THE third sort of the devil's followers, for dis-
tinction sake, I call his children ; a phrase author-
ized by the Spirit of God, and therefore not to be
rejected. v

But here, for distinctness in proceeding, I must
consider the devil under a double notion, viz. as
a particular being, an apostate spirit ; or a cor-i
rupt nature, or the spirit of apostasy.

Thus I think the Scripture considers him;
sometimes as an apostate spirit, as in Job ii. and
Mat. iv* and frequently in the Gospel, where he
is said to be cast out of the bodies of demoniacs.
Sometimes as a nature or spirit of apostasy, the
spirit that worketh in the children of disobedi-
ence. So learned interpreters by the context,
interpret that of the apostle, JKesist the devil,
&c. and that of our Saviour, Get thee behind me,
Satan*

This need not seem strange ; for so the Scrip-;
ture speaks in other cases. Thus it speaks of
Christ frequently as a person, in the whole his-
tory of his life; sometimes as a new and divine
nature, Christ formed in you, and Christ in you
the hope of glory. The like may be said of anti-
christ. The spirit of deceit and delusion is called
antichrist ; This is a deceiver^ and an antichrist.

243

apostate ispirits (for there are many of
them) are frequently spoken?of in Scriptures in
the singular number, and : called therdevil, : the
wicked one, and Satan,_although there be devils
many, and Satans many. The reason of this, 1
conceive, is either because one ;andBhe same
principle of rebellion and malignitymctuates^em
all, as ifi they were but ohe:personi o0E onejitf
called the devil by way of 'eminence^ a v s being
ringTleader and prince of devils; Or 'in opposi-
tion to God who is but one, the wicked spirits
are called the devil, to make the opposition the
plainer, ^between the two iprinci pies >of goad and
evjil^ thei two kingdoms of light janddarfcnesslj

This apostate spirit, thougfo he ha v^iao tissue;
of his own body, yet is said to :have mariyUichjlr
dren among those that are properly the children
pfimen. .-:: . ; .". -/: , _; c '-.'. i ":..'.;. .']

;The apostle John; makes their number vei;y
great, when he divides 1 the wholeiWtirld into jthe
children of God and the children of the devil^l
otm*. iiK Our Saviour^ whose reflections weire 'al-
ways, very modest, yet makes their number very
considerable, when he affirms to the! whole gen-
eration of the; malignant JewSv : Ye &?& of yoi^r
father ifyej devil; therefore tliey> mus.tinee)d&;be
his: children. .^ ;! '.h.-' <*. ' . :;'-';-; <:-\ .>;::?.-.;;::?:
^According to thel Hebrew idiom/ jQf-speecjb,
persons and things, are said to be the chilaren :of
those , whom they most resemblei vFor resem-
blanGe seems > to result from the relation of a
child ;to ihis parent ; -and therefore they; lie -uncled
sdme .suspicion. of lilleg^timacy^who carry ,n0th^
ing ;o;f ?>their;jparents aboui "with-them, but; their
Barnes only,

244 Meditations,

Thus they are the; children of God, who do
the works of Odd, Jakn viii. ',41. Who are fol-
lowers of him* as the- apostle speaks. They are
the children of Abraham, who imitate tlie i ait h
and piety of Abraham, John viii. and the daugh-
ters of : Sarah r who resemble her, 1 Pet. ' iii. 6
Whose^daiighters ye are, so long as ye do welt
Thus ttien are callecbtfae children of the deviJy
&b simile pramtatis ingmium et imitationem, [for
imitating him, and possessing a similar disposition

'' ' -

And, Oh good God^ what a numerous offspring

s^- this apostate spirit! How great a .pact of
earth is inhabited with the children of hell ! Of
the proud, envious, false, malicious, contentious,.
and others, who are the children of the devil, I
have already meditated.

Besides ail which, I find two things more that
make men much like to that wicked one, and de-
nominate them his children, viz. self-will, and
ingratitude.

Self-will, or the unsubdued ness of our own wilt
to the will of God, expressing itself in discontent,,
fretfulness, murmuring, or impatience, is the ex-
press image of that apostate, proud, restless spirit;
The heathens expressed thi& wicked temper* by
an elegant invention, ofcthe giants, the sons of the
earth^ making war against Meaven: Away with
fables^ says Lipsius somewhere, Vos querwliii estis^
|ye are those very coroplaihers.] The impatient,
querulous, and" self-willed,, are those monsters^
that do indeed take up arms against God, and re*
belliously oppose the sovereignty of Heaven. Oh;
the divine and lovely temper of the blessed Jesus*

Meditations. 245

Who, iii the\sharpest case, in the bitterest cup,
showed forth the exinanition of his own will-
/Vbf my wtfl, but thy will be done.

Oh; dear Redeemer, redeem me also from thte
remainder of all enmity and opposition,, that 1
may account the will of my heavenly Father ab*
solutely pure and perfect, and, more eligible than
my own, if I were left to my choice! Yea, rath-
er, that I may be so perfectly swallowed up in
the divine will, that I may have no will of my own,
distinct from his; but that, as a true friend p
God, (Oh sweet character,) I may love and ab-
hor the very same things with him I

MEDITATION XCVXIF.

Of Ingratitude.

' & \. ^ -. . . .

THE proper notion of ingratitude is, not to be
sensible of a good turn done to us, when we
know it.

Nothing can excuse ingratitude but ignorance.
Impotence cannot. A man may be grateful, al-
though he cannot act, no nor speak.
Ingratitude is the most notorious when it is
malignant, and wishes ill, or does ill to a person
that we know has done us good.

To proceed justly against any benefactor, is
noipmply ingratitude ; for my love to truth and
righteousness ought to prevail against any par-
ticular affections, or the sense of any personal
kindness. And yet gratitude will oblige me to
abate something of my own interest, and to be

246 Meditations,

more remiss in the prosecution -of my private ih*
jury.

But to be injurious to a person that I am be-
holden to, adds ingratitude to injustice^ This is>
the Yery natural complexion of the devil, who
hates the God from whom he/ has received his
very being.

All sin in man wilfully committed against God,..
has ingratitude in it ^ but especially the rebel-
lious disposition of the devil, who knows when
foe sins, and has received greater obligations from!
God than mankind.

What greater obligation could God have laid'

" ^j ^j - , .

x>n any creature than he laid on the devil, in cre-
ating him in so happy a state, and of so noble a
capacity ; his extraction divine, his capacity large,
his condition not only happy, but glorious? And
now for the son of the morning to despise his
own native glory and brightness, and sink into sin
and hellish darkness; to forsake his own mercies,,,
and to be still endeavouring to put himself, and
poor mankind, out of a capacity of receiving mer-
cies; to fall from the glorious image of his Cre-
ator, and then to hate and oppose it wherever it
is found; to take up arms against the eternal
God, from whonx he had his very being and ex-
istence ; to fly from the very light, and hate 1-ove
itself! Lord, what created understanding can
comprehend' such horrible ingratitude!

And Oh poor wretched man, how dost; lMou
resemble this black and devilish temper! Wftose
ingratitude, if thy obligations had been equal to
his, would have been as great; and if thou re-
fuse the ojOfers of mercy made to thee by a Re

Meditations. 247

deeiher, which are not made to him, will he ac-
counted greater. What a generation of vipers
is mankind become, who do what in them lies to
be the death of him who gave them life !

Lord^ do I-Well to be angry at the affronts and
injuries, the neglects and unkindnesses done to
me by those of whom I have deserved well ! JLet
the sense of my own more abominable ingrati-
tude towards thee, abate my resentment of their's
towards me !

/ Is not the wilful profaner of the Sabbath an
ungrateful wretch, to deny one day to his Maker,
who gives him six for one ?

Is it not shamefully ungrateful, by oaths and
blasphemies, to speak evil of him by whom alone
it is that we speak at all ? To murmur against
him, for taking away any thing, who gives us all
things ? To lift up ourselves proudly against him,
by whom we stand ; and to brave it against him,
from whom we receive all our excellencies?

Is it not proportionably shameful ingratitude
for children to dishonour, neglect, or hate their
parents, the immediate instruments of their very
beings ? For subjects to rebel and conspire
against their kind princes, by whom they enjoy
great quietness, and by whose providence wor-
thy deeds are done to the nation? For people
to let their pastors starve for want of their car-
nal things, who administer to them of their spir-
itvjal 1 things ? For pupils and scholars to spit out
that learning in the faces of their tutors and
masters, which they received, from them ? For
those that are ransomed from the gallows to be
the first in cutting the throat of him that ran-

&

248 Meditations.

.*

somedthem? For the poor abjects, whom Job
fed with his morsel and clad with his fleece, to
abhor him in his calamity, and spit in his hon-
ourable face?

Nay, is it not shameful ingratitude for any man
to forget, or ill requite, the kindness of his neigh-
bour or equal ?

For Pharaoh's butler to forget the afflictions
of Joseph, who had but foretold good concern-
ing him, is branded with disirigenuousness. What
brand deserve they then, that forget the good
that is done to them, done with care, with cost,
perhaps with hazard too ? Of these Job com-
plained, David complained, Samuel complained,
and Moses complained; men of whom one might
almost say, they never complained of any thing
else. All these good men were almost provok-
ed to be, angry at the observation of this ill tem-
per, as may appear by David's rash resolution to
cut off Nabal, and his house ; In vain have I kept
all that this fellow hath in the wilderness, &c. and
he hath requited me evil for good.
^ It is made an argument of the singular meek-
ness of Moses, that he endured so ungrateful a
people. And God himself undertakes to com-
fort Samuel in his resentment of the ingratitude
of the Israelites, by taking it on himself; They
have not, that is, not so much rejected thee, as me,
^in desiring a king. How does the psalmist, in
Tiis own person, or in the person of the Messiah,
resent this unkindness ? If it had been an enemy,
or if it had been a stranger, he could have borne
such usage ; but to find such returns from a
friend, from a confidant, from one obliged, noth-

Meditations. 249

ing less than the patience of God, or a patience
divine, ean bear. In short, I know nothing that
ingenuous and good men are less able to bear;
nothing that God himself doth more frequently
and pathetically complain of, than ingratitude.

Oh loving and gracious, and bountiful God,
who art never behind hand with any of thy crea-
tures, who givest wages, even to the king of Bab-
ylon, if he do thy work, (though he do it blind-
folded ;) who rewardest a cup of cold water du-
ly administered to one of his fainting children ;
who makest the world ring of a poor widow's
mite offered with a devout and grateful mind.
Oh thou that art kind even to the unthankful,
forbid, Oh forbid, that I should be unthankful to
the kind ! Bestow on me such an ingenuous soul,
that I may ever maintain a grateful sense of all
benefactors and benefits ; if it be in the power of
my hand t do it, render good for good, yea, a
greater good for a less! However, grant that I
may never so far put off the divine and human,
and put on the devilish nature, as to return ha-
tred for love, and conspire against the welfare of
those that have contrived mine !

MEDITATION XCIX,

Of the devil, considered as a nature.

CONSIDERING the devil as a nature, I cannot but
cry out, wherever I observe pride, envy,wilfulness,
wrathfulness, revengefulness, uncharitableness, in-
gratitude, or the like, here and there is the devil,

VOL. 2. 22

250 Meditations.

For if men and devils agree in the same temper
and disposition, it is no great matter though they
differ in name. The devil is content men should
call themselves by what names they please, yea^
Puritans or Jesuits, so that inthe : mean time they
will be content to be what he is.

As I doubt not but that there are many men
who love God and resemble him, and are in the
best sense godly, that is, God-like men, who yet
cannot discourse of him metaphysically, nor un*
>derstand clearly, as to the notion, what relation
-they stand in 'to 'him; so it is not to be doubted,
but that many who are strangers to the person
of the devil, are, in a Scripture sense, his chil-
dren, whilst they are and do all that which in
truth he is and does.

Yea, many that are afraid of the person of the
devil, and almost tremble at the mention of his
name, and cry, God bless us from him, do, by
the impression of a devilish nature, maintain con-
verse and familiarity with him. If one had been
present then, and seen. Moses pktying with '-his
rod that was in his hand, would he not have won-
dered and said, -Is not -this -the serpent that this
very Moses even now ran away from ? And who
can but stand and wonder to^ee the astonish-
ment and fright of men, at a discourse of the
devil and his actions, to see them crossing, arid
hear them blessing themselves against him, and
yet at the same ,time taking him by the hand,
yea. hugging him in their bosom ; funning away
-from the mischievous devil, but gladly enter taiii-
-ing the unclean devil.

Meditations: 251

Many that hate the devil and defy him, and
^oast against him with all the anathemas im-
aginable, are yet very good friends with him ;
for however they curse his name r and the num-
ber of his name, yet they receive his mark, not
on their foreheads, but on their hearts. Yea, I
believe one may say of the devil, as the proverb
says of the fox, that he is no where better en-
tertained- than where he is defied- and exclaimed
against. JVo man, says the apostle, speaking by
the Spirit of Christ, calleth Christ accursed ; but
doubtless men curse the devil by a devilish spirit.
Perhaps hatred of his person is not a thing so
divine as some take it to be. For my own part,
I am more inclined to>pity than to hate him.
Men do by the devil as fney say the Trojans did
by the Grecians; they hated them, ana yet at
the same time unawares opened their gates for
tHem, and received them into the very heart of
the* city.

Yea, how many people that seem zealous for
religion, and forward reformers of the ill man-
ners of the world, may be supposed to be recon-
ciled to, yea, and actuated by the devilish na-
ture ? And so Satan may cast out Satan, and yet
no dividing of Satan against himself neither.

I need not employ my thoughts so far off, as
to tell how the devil of cruelty and covetousness
in the Spaniards, went about to reform the devil
of idolatry among the Indians. If we look nearer
home,we may see that true concerning false Chris-
tians which was falsely said concerning Christ,
They cast out devils by devils ; the devils of her-
esy and stubbornness, by the Beelzebub of coy*

232 - Meditations.

^tousness and ambition ; they scourge the
of dissention by the devil of revenge \ like king
Jehu, casting out Baal to make room for the
golden calves; and showing much zeal for the
Lord, as they would hav it thought, when in-;
deed they are actuated bv the satanical spirit of
pride and malice, and their design is nothing but
to rule, or be revenged. If a man had as good
eyes as Jacob had, he might see the rams that:
leap on these cattle, to be speckled and grisled,
the. spirit that impregnates them to be no other
than the spirit of apostasy, and a black incubus^
ascending up out of the bottomless pit.

Neither let any one think that the spiritual
sins of pride, malice, anjL the like only, are to be
called the devilish nature! For what though the
person of the devil do neither eat nor drink, nor;
neap up silver and gold, nor acquaint himself
with strange flesh ? Yet drunkenness and glut-
tony, covetousness and lasciviousness, are really
branches of the devilish nature, and belong to
the spirit of apostasy; for so it is described by
our Saviour, Mat. xvi. 23. That is satanical, be
it what it will, that savoureth not the things pj
God. Get thee behind me, Satan. And why Sa-"
tan? Because he, though ignorantly, opppsieji
the redemption of mankind. True ; but our Sa-;
viour puts it into a more general phrase, Thou
savourest not the things of God ; implying, that
whatsoever opposes the will and ways of God^is
satanical. ;

Men fear hell, as ^ place of wretchedness an<J
punishment, rather man as an evil and wicked
itate; and so they hate and bann the devil, as a

Meditations* 253

'. .

name, or person at most, rather than as a sinful
and apostate nature.

We .read indeed of the devil possessing the
bodies of men, which ordinarily occurred in the
clays of the Son of man. But, (though it be not
so much observed, nor does so much astonish,)
the possession that he has of the souls of men, is
much more common, and far more dreadful. Is
it not much more lamentable, that the devil
should possess the souls of mea, than their
bodies? And does he not really possess all unre-
gimerate minds ? Is not that spirit, that apostate
nature, which worketh in the children of disobe-
dince, he ? Is not diabolical impression, a real
impregnation ? As good men are the children of
God, and pleni jDeo, more than wicked men, by
a God-like nature ; so are all unregenerate men,
all lovers of the world, children of the devil, un-
der his dominion, possessed by him, impregnated
by him ; and indeed by Scripture warrant, they
are so many Satans in the flesh, and devils incar-
nate.

Learned men think, that in Zech. iii. 1. the
word Satan is to be read apostate, as if the spirit
of apostasy did denominate the devil. And the
wicked and apostate nature, wherever it is found
predominant, denominates men devilish j other-
wise Judas was no more a devil than any of us.

The devilish nature is mischievous and un-
righteous, and ever opposing and perverting the
right ways of the Lord. And they that are ac-
tuated by it, are, on this very account, called by
the apostle, Children of the devil, Acts xiii* 10*
2v 22*

Meditation^

The war that the Captain of our salvation }
manages, is not so much against the accursed;'
bands, the apostate spirits, (though he has plainly
triumphed over them, and, 1 -'suppose, his bright v
legions do still under his banner oppose and rout ;
them 5 as manifest hostility being 'kept up among
them, as we read of between the troops of Joab?
arid Abner,) as against that wicked nature, and
those wicked works, which estrange the souls of
men from God; as the apostle John compendi-
ously tells us, when he describes the design and
errand of the Redeemer, he says, It was to de-
stroy the works of the devil. So then, all that
work the works of darkness and wickedness, are
his followers, and each man of them in his meas-
ure diabolical. Or whether you call them his
subjects, servants, slaves, children, apprentices,
(with relation to his work,) his inspired ones, his
scholars ; the Scripture will warrant all these.

Lord, how unpleasant and wearisome a medi-
tation is this ! What an universal defection is
here! How strong is the conspiracy! What a-
numerous issue hath the god of this world j
who, although they are thy creatures, yet are
his children I No less than a world wondering of-
fer the beast! No less than a whole world lying in
wickedness ! No fewer than all men seeking their
own things! Sure there is something figurative
in these sad expressions. Yes; for besides the
whole world that lies in wickedness, there are a
We that are of God, 1 John v. 19. The apostasjr
is not so epidemical, but that there are seven
thousand knees that have not bowed themselves
to Baal*. The whole rational nature hath not so

Meditations*

herded itself under the beast, but that there re-
mains a little flock. The whole field of the
world is not so overspread with tares, but thou
hast some handfuls of wheat in it. Blessed be
thou, O God, who hast not quite thrown away
the world out of thy hands ; who hast not utter-
ly forsaken thy own workmanship; or rather,
hast not suffered them utterly and everlastingly
to forsake thee! {

Be comforted, O my soul, in the great number
of glorious, angelical, loyal natures, who are yet
faithful, and reign with their God* And do not
desperately conclude, but that there may be abun-
dance of other intellectual beings, pure and un-
spotted, who still deserve to be called the children
of God;

Be comforted in what thou hast seen, and dost
see daily; I mean, the great Shepherd of souls
rescuing out of the mouth of the lion, two legs,
and apiece of an ear, Jlmos iii. 12. The Lord of
the harvest gathering some gleaning grapes, two
or three berries in the top of the uppermost
bough, four or five in the outmost fruitful branch-
es, /sa. xvii. 6. The mighty angel, with the ever-
lasting Gospel in his hand, calling now and then
one of a city, and two of a tribe, out of darkness-
into his marvellous light. And Oh cease not to
pray the Lord of the harvest, the compassionate
Father of spirits, that he will mercifully look
down on the miserable apostate world, rebuke
the power, retrench the dominions of the wicked
one, and reap unto himself a more plentiful har-
vest of souls.

256 Meditations.

MEDITATION G.

Cautionary,

AND now what Oedipus shall solve this rut-
die? What divine philosopher, what secretary,
of Heaven shall give us an account of this strange
phenomenon ?:

Is there any greater wonder to man in. the
world, than a worldly man? What decrees o
Heaven, what providence of God,,- what fate oft
Providence, what temptations from without,
what inclinations from within, shall we run to, to ;
give an account of this fearful apostasy of so
great,, so noble a part of ! the creation from his
blessed centre, his pure life, his paradisaic state I

Whether we think of the corruption of the
human nature in Adam, yet it is a marvellous
mystery how a person of his purity and sound-
ness come to sin, and how persons of that remote-
ness from him as we are, should sin in him.
Though neither of which seem incredible r yet
both<of them seem inexplicable. If* we-lay the,
fault at- the door of .each pre-existent soul,.it
seems indeed to be just, but still it is as strange
as it was before. For so every single, soul is an
Adam for purity, and soundness of constitution.

~" " f- w ' " .'"" 5""" -

AmLhow shall we do to account for the apostasy
of so many Adams, if we be puzzled at the fall
of one?

But alas ! The mysterious intricacy of this r is ,
not so great, but that the manifest evidence of
the matter of fact is as great It is enough, Ah

- - - I - V .. . ft

Meditation^ 25$

Lord, it is more than enough, to know and see
(which indeed we cannot hide our eyes from)
that this noble vine is turned into a degenerate?
plant ; that the native friends and favourites of
God are become lovers, yea, servants, yea r wor-
shippers of the world. And the greatness of
their number is too, too evident in these. medita-
tions; which yet I am sensible have not describ-
ed all. Some possibly wilt think these too many..
I cannot help it ; but the discovery is in order to.
their being recovered. Others, possibly, in anoth-
er extreme, will think these too few; and wilt

extend the predominant love of the world fur-
ther than I cjo or dare.

Some are so fierce, that every body must
needs be carnal, and corrupt, and of a worldly
mind, who is not exactly of their mind, but of
some way, persuasion or opinion different from
them. These cry, Get thee behind me^ Satan
Arid why Satan? Why, because thou favourest
not our things, our doctrine, our discipline, our
worship, our way. They cry to every oiie that
does not please them, Thou child of the devil.
Arid why, child of the devil, i pray ? Not because
they pervert the right ways of the Lord;; hut
because they oppose their ways, and weaken
their party. True indeed, heresy and schism
ae works of the flesh, and symptoms of a worlds
IjJ iiiind. But they are very cunning, close things,
which are very hard to be discerned, and of so
lubricous a consideration, that it is very difficult
tp hit of them right ; so difficult, that even the
inspired messengers of Heaven have been mis-
taken for emissaries of hell r 4:id the very pillars

SSfSfr Meditations*

othe church cast out of the church for
I- believe perverseness is a very devilish temper^
But it is very unreasonable, without any more
ado, to judge every man. perverse, that does nqt
(perhaps he cannot,) in all things think as I do,
or whom my arguments cannot convince.

Some are so conceited of their own extraordi-
nary purity, that they look down with a disdain^
ful pity oivall' the rest of miserable mortality, as
if they were all irrecoverably lost, and themselves,
with Job's messenger, left alone to tell it. A per-
son of the apostle John's infallibility indeed may
say, We know that we are of God, and the
whole world! lies in wickedness. But for a com*
pany of Pharisees^ impregnated with self-conceit,
to conclude that all the world were born in sin,-
but themselves, and that all the vulgar sort oil
mortals are ignorant and accursed, this, I say,,
the candor of Heaven itself could not endure,.
Luke xvi. 15. Ye are they that justify yourselves^
&c.. The Pseudocatharists [or false professors
of purity] in the prophet, ha. Ixv. 5. cry to their
neighbours, Stand off, come not near me ;;for lam
holier than thou ; Sanctificabo te r I shall sanctifyv
thee ; that is, defile thee, as that word is often*
used. As if he should say, If thou touch me who
am so holy, thou shalt be defiled v and guilty be->
fore God, as those common persons were accoum*
ed r who touched the altar, the blood of the sac- ;
rifice r or any holy thing which they ought not ta
touch.

Some are so severe, as to determine flatly,
jainst the salvation of all rich men, because
irist has declared it very difficult j and to think

_ Meditations. 259

not ^iij of them are called, because the apostle
sa^s; Not many. And the grandees -for wit and
wealth, are meet with them, crying, These poor
people are foolish, (Jer v. 4.) They know not the way
of the Lord, nor the judgment of their God ; they
Know not the law, and are cursed.

Others pass hard censures on all heathen
-men, yea, and on Christian imbaptized infants
too ; whether true or false I know not, twit I
could wish they were false, and the learning of
some more charitable divines has endeavoured to
prove them not true.

There are others besides all these, who
r(though perhaps out of : no : bad principle,) are
..ready to judge many things to be symptoms of a
predominant love of the world, which are not. It
is true, the love of the world is so dangerous and
pernicious, that -it ought to be the^constant care
of every awakened soul to flee from it; and one
-would almost pardon the scrupulosity and fear
of those that run a way- from it, though they should
be supposed to run too far. And the love of God
is so pure and divine a thing, so great a perfec-
tion, that the exercise of it admits of no-excess ;
if the whole soul were turned into a pure flame
of love, it- would not be a sacrifice too costly or

grecious, to be offered up to that ever blessed
eing, the supreme Good ; neither would there
be any room for the envy of hell itself, to put in
a quorsum perditio /wee, to what pu r pose is this
-wasted] " ,

But though it admits of no excess, yet I con-
ceive it admits of mistakes ; and though men can-
not outdo in it, yet they may do amiss about it.
As I conceive they do, (ho.w pardonable soever

260 Jlfeditativns.

their mistake is*) who condemn them (or lovers
of the world, who do any works of necessity,
eliarity, er common civility on the Lord's day ;
who think oftener of the world, than they do of
God; or who in their practice sometimes prefer
a* worldly business that is important, before a serr
mon or a prayer.

Devotion itself, how excellent a thing it is,
may be irregular ; and there needs judgment, as
well as affections, to denominate a man a right
Christian; without which, even the highest per-
fections of love and zeal do degenerate into some-
thing worse than the notation of the words im-
ports.

And although I do reckon that it is highly
laudable and reasonable to live in continual
weariness of this world and life, and holy long-
ings after the presence of God, endeavouring to
attain to the resurrection of the dead, yet I do
not believe but there are many languishings, and
fainting fits that befal the most devout lovers of
the Father here in the body. Neither dare I
condemn every man for a predominant lover tff
the world, who in some passion, some temptation
or other, has almost lost his sight and taste of God,
and casts a fond eye on this life and world, as
wretched as it is. 1 1 is best to wish with Paul,
to be dissolved. It is next best to groan with
Paul, O wretched man that I am, &c. It is pious
to keep up a predominant estimation of heaven,
and to make the main business of our lives, a dcn
ingof God's will, and a preparation for his king-
dom. But yet I dare not conclude it tp be a
symptom of predominant worldly love, when I
hear David crying in some case, O spare me a

261

little^ $W ; For when we urge the predominant
Idve of God as Absolutely necessary, we do not
mean by predominant^ that it should be in the
Strictest sense 'perfect The love of the meank
est saint is predominant, and the love of the most
devout is imperfect; - /.,;

There are many other mistakes about the
predominant love of -the world, which are occa-
sionally met with and corrected in the foregoing
meditations.

Lord, suffer not my inflamed heart to rest in
tfye lowest evidences of a predominant love to
thee ; no, nor to be at rest, till it arrive at the
highest demonstrations, expressions, and exercise
thereof! Though the consideration of sincerity
and predominancy may sustain and comfort me,
yet let nothing short of perfection content and
satisfy me ! Oh Almighty Love, wrap up my
loving soul in thyself! And Oh cast forth thy
ords of love, and draw the estranged souls of
men unto thyself ! Pity the infinite numbers of
prodigal apostates, that have forsaken the bread
of their Father's house, and, like swinej feed on
empty husks ; those many noble souls, all of
them like so many kings by their creation, that,
as it were, with their thumbs cut off, lie gather-
ing crumbs for their sustenance! Restore their
taaimed faculties, and lift up their heads out of
prison, change their prison garments, and let them
0at bread before thee continually! And Oh grant
that all jlovers of the Father may be judicious and
regular in their own devotions, and charitable to*
wards the devotions and affectibns of their breth-
ren! Amen, Amen. ''
VOL.: 2. 23

MAN CONSIDERED IN HIS POLITICAL CAPACITY.

PART II.

.MEDITATION i.

Of the false despisers of riches.

It is top, too evident that tlie many sorts of
persons, before named, are in the judgment of
God, lovers of the world, even all that pefer the
profits, pleasures, honours, persons, business, fash-
ions of the world before God; that is, before
righteousness, truth, peace, public good, holy or-
der, charity, purity, and the sacred will of God,
l^i, because there are really many of these thai
will not yet acknowledge themselve to be such ;
let MS exainine a little more closely, to find out,
if possible., who they are that lie under this black
Character, and to whom it doth agree. And now?
I will a little examine man considered in his po-
litical capacity, for in that he is more discerni-
ble than in his moral.

, jLnd here,, me thinks, I hear a generation o^
monastieal people, (whether Papists or Proites?
tants, ,it matters not,) blessing themselves, and
saying, it is apparent that they, of all people in
the world, are no lovers of it. They are so far

Meditations. 263

from coveting the riches of the world, that they
give away all they have, and reject the kindness
f those that would give them more. They em-
brace poverty, as a great perfection, and naked-
ness as an ornament. It was&high character of
them, that took joyfully the spoiling of their
goods. But what perfectionists are these, that
spoil themselves ?

The disciples of Jesus were mortified me,n,
who reckoned two coats superfluous, but these
evangelists are even weary of the incumbrance
of one. Nay, they seem to out-vie the Son of
man himself, of whom it is said r That he had
not whereon_tolag his head. As if he stood in need
of some house, or artificial conveniences ; where-
as the cold earth every where affords these har-
dy soldiers of his a sufficient bed, and the span-
gled heavens a canopy.

To all which, great pretensions, I only suggest
these two or three inquiries,

li Is it highly reasonable, that these pretend-
ers to a contempt of worldly riches, do inquire
into themselves, Whether in deed, and in truth,
they do what they seem to do ? Whether there
fee no fallacy, hypocrisy, or deception in this mat*
Jer? For we have read of those that pretended
to part with all to the church; who yet kept
back a part for their, own dear selves, and by lay-
ing Uieir money at the apostles' feet, seemed to
trample it under their own ; who yet, for all their
Deeming faith and contempt of the world, did not
go strip themselves of all, but that they kept a
rag for a sore finger. Ananias and Sapphira are
examples,

X

Meditatititis.

2; It niayi be proper to inquire^ Whether
some of the 'heathens themselves, whota^yofljso
undervalue as the refuse of men, have not'done as
much as all this comes to? This T take for grarit-
! <ed, according to the logic of divinity itself, thWit
fe but a sorry perfection in a Christian, that dojes
foot excel all that can be found in a heathen, M 'tit,
vi. 32. If they seek after these and these things,
it becoms Christians to seek after higher; if they
do such and such things, it behoves Christians 1 to
do greater. :

Now,. .1 suppose, it is an easy thing to find many
men as perfectly and voluntarily poor among the
heathen philosophers, as among Christians;
among the Cynics, as well as the hermits; as
much contempt of the world, to any man's thirik-
iiig, in a tub, as : in a cloister. ^

But it will be said, these men did not neglect
the world out of a pure design ; therefore, ^ '

3. It will not be amiss, that these Christiati
contemners of the world do examine their prin-
ciples and ends ; for if this voluntary casting away
of the world be only a trick to draw and c6rivert
the" eyes of the world to themselves, and to pro-
cure an estimation of mortified men ; or a piece
of bribery to merit, or purchase the rewards: of
Heaven; or a design to get riches, by a pre^tjend-
ed contempt of them ; or a cloak for idleness^ that
they may eat and drink of the best without do-
ing any thing for it; choosing rather to eat their
bread in the sweat of other men's brows, than of
.their p wn: if any such things as these, I ssiy,
happen, all this contempt of the world is spoile^
a.nd becomes contemptible in the eyes of Gocl j

it proves to be a device ibr the more
maintaining of the worldly life. Anid
but that it may so happen, or rather,
flPt ..tha.t it does? Contempt of the
world must be impartial and regular, or else it
will not pass for devotion. And if a man pre-
dominantly love the world in any branch of it, he
is justly denominated a lover of the world, how-
ever he may seem to despise it in many other
branches of it. It is a sorry shift to endeavour
to be thought to despise the riches of the world,
and in the mean time to be enslaved to worldly
ease and idleness.. To some men it is the great-
,est sensual pleasure in the world to do nothing.
Has not the same God, who commanded us
got to covet, nor love the world, also command-
ed to work, and get our livings? Oh but they
have spiritual work to do. What merchant so
industrious as they, that compass sea and land to
make proselytes? Antl did not Paul abound in
this work of the Lord, as much as any that >pre
tend to an imitation of him? Yet he made his
own hands administer to his necessities, rather
thai} be chargeable to the churches ; though I
suppose the churches then, were as free and *s
kind-hearted as they are now.

,-"--."-' ---" J --

Ip short, as a man may give away all his goods
to fee,d tl^e pppr,;and yet have no charity ; so he
fiiiay cast away the world, and yet not rightly
contemn it; and to a wise observer show himself
to be more a fop), or a fanatic, than a saint.

Grppd^ (jrod, since the world is so manifold,
grant that I may be mortified to one branch pf
it as well as another; that I may not maintain

VOL. & 23*

the e vif6rldly life in one seiise, whilst 1 seem <to

this golderi 1 ealvesy nor haunt the high places*
Whilst I seem to renounce^ Ashtaroth j lest in
bi-eakifig one commandinen^ I be found guilty
Sf all; - : " . : - -. - - > '-'- ' r >'-\-. T^-..-''

''"- \ - ' ' '"- ' . " .- : : . ; '.-..".; >?'

MEDITATION II.

Of thefidse despisers of pleasures, and of tfie votffi-
: ries of virginity. '

*'' If any one love the pleasures of the world Hie
love of the Father is not in him. Fleshly pleas-
ures are the bane of- the souly they are deadly
enemies to it; they do, in an especial manner,
iohr against it, says the apostle, yea, and thej
kill it too ! For he or she that lives in them, is
idead ^hiTst they live^ He that travels ori ne-
gotiates in a strange country, had need to take
hjBedrtFf enemies, especially ^the natives of the
place. And so had this pilgrim soul that so
jburns herb in the flesh, need to beware of the
pleasures of the flesh, which are, as it were, -the
indigence or natives; for they do most endanger
and ensnare. The poet could tell us that the
wise wanderer stopped his ears against the incjiarrt-
ihg syrens. And the holy tex t tells us how ill
the pilgrim sons of Jacob fared, for not abstain-
ing from the wine and women of Moab. These
did them more hurt, than alt the opposition they
bad met in their march. What if we reckon
with ourselves, that we are so many Ulysses*
wandering homeward in many uncertainties ;; like

sb many Israelites^ ; i tiryto i g bur fortune to find^the
Canaan* but of ^which sometime^we came ^%p
many younger brethreiithat-havietak^rib^
ney into a far, country where rib\v r we are* Shield
we^notv with ardent' contention' of souly pai[H?)and
breathe after pur homey ur own country ipur
Father's, house, and consequently beware ! bf the
^enchanting syrens, and Circes,- the Oozbis, the
harlots 7 I mean all the fleshly pleasures tnatbb-
struct our re turn j and ;War; against bur souls. -^ l^'
Agreed, cry the votaries of Tirginitjjjr and pjeii-
aneej we are the only despisers of the world, we
havestopped our ears and altour senses against the
inchantments of it. In comparison oFuSjSamsoii
was as weak as the new cords that himself broke
off his arms ; and^Solomon himbelf Lvbid'bf uiider^
^standing. We have made burselves^euriuclis for
it-be:- kingdom of heaven's sake. \Ve will pluck
out our right eye if it look upon a maid, and, cut
:off:our right hand if it chance to suffer a kiss oi
& ifemale. ; We* keep wider our bodies^ and chas^
-ten^our^rebeHrous^fleshitiH we make it eroucn'iig
obsexjuiGusIy?as ! any spahieK 'We persecute ' ^.our
&ivn ^ flesh^as^ severely v'ais^we would do an lieretic;
:And thbugh : thte apiostle; will nbt allow ^us^ fo^;hkte
ity yet we cahhofbut be; ashamed of -it; --W6 ^re
tme fblMwers of : tliat>b6ly doctor of the Gentiles^
j whose many I J0urneyihgs ; V^ *atch, ; Jf not over-
ido^ in ^ biir^ ^^ J Tbng and;;irequent pilgrimagesf and : his
-sel^casti^atjons^by^'btir- periaiices; These are

r ^J * i v *\^ < " , r " ' '.

high^ jire tenstbhs ihdeedi ; j Bui 'ffif-is ; worth the

while pfqr^' the prete'hder&- to inquire, . whether

-they bgw just^ ^ii<d whether they be cbncl^siyje oT

'

$63 Meditations.

For certainly all single life does not deserve
the honourable ijame of virginity. One may al-
lude to the prophet's riddle, and apply it here
with a little pardonable absonancy ; The children
of (fie barren are more than of her that, bore. The
Scripture describes marriage by the coalition of
two into one ; They two shall be one flesh. If
this metonymical marriage must pass for current,
I doubt the votaries of virginity will be dimin-
ished by this test, as much as the soldiers of Gid-
eon's army, who, at the first trial, shrunk from
thirty-two thousand to ten thousand. But fur-
ther, Christ, the best discerner of purity, tells
us, That there may be many no-virgins, whose
bodies are yet untouched; as if it were not so
much the conjunction of two bodies, as of two
minds, that made a marriage, or worse. It is
not enough not ,to have known a. man. Virgin
purity is a tender thing, and maybe spoiled even
by some kind of seeing a man. He that looks
.on a woman, to lust after her, defiles himself;
.and she that looks on a man, violates her purity.
And now I wish pur virgins, both males and fe*
males, be not shrunk again, as much as the fore-
named captain's soldiers, at the second trial, who
fell from ten thousand to three hundred. Yea,
and it is further to be wished, that pf ; this little
number that i& left, of those that have nojt known
Bpr seen any of the other sex, the rest have not,
at some time or other, heard .of them, read of
them, or thought pf them, otherwise than be-
comes them, and so be not like the three hun-
dred soldiers even now named, that carried lamps
within their vessels, I mean, tj^at burn, though
they marry not.

Meditations.

* And now, methinks, I could find in my heart
to grant, that if the claim to this pure, perfect,
unspotted, unsullied virginity be just, it is conclu-
sive ; because I am very confident it is not just;

But yet it will not be amiss to inquire, whether
this unspotted chastity be accompanied with the
profound self-exinanition, Jinifl entire self-resigna-
tion, and especially with t'hat divine charity that
it ought? The true virgin is the soul that chaste-'

^? / ^^ ^__

ly adheres to God, the blessed Being whose
name is Love. And she is an adulterous soul
that cherishes wicked hatred, as well as she that
allows wanton love. What if I do not burn in
unlawful love, if I burn in hatred and be iriflariii-
ed with revenge, I have defiled my soul, and lost
my purity in the sight of God. The high priests
would not defile themselves by the judgment
hall, but with envy and mtirder thy wdiild. c ;' 'Ot
what if this pure virgin flee from all .mortal" ejnW
braces, yea, and loatlie the? sight afod ; thoughtsr c>
any man, if she settle 1 'into a self-admiraficin^ fond-
ly doting on her owh beauty or virginity, or Wafe
tonly dallying with her own fortitude 6 ; f perfec-
tions, she has played the harlot from God, wttb
alone ought to be supreme in the soul, and is be-
come unchaste in her loves.

It may be very pertinent to examine, whether
a great part of the virginity that is found in the
world, be not merely constitutional. No thanks
to them not to burn, who are not combustible.
Another great part political, when people live
single, merely that they may live. It was ac-
counted bad ; devotioh in Saul, when he forced

Vl - __ i'i-^ . " -

himself, and offered a sacrifice. Ahd how shall

270 Meditations.

she be accounted an acceptable virgin, who,,
though she flies from; men, forces herself*

Pure chastity is indeed a delicate and divine
thing, if it be anv where to be found; but this
(does n t &* au * disparage conjugal love justly
placed, and purely exercised and observed. Nay,
I do verily think that there is as much or more
chastity to be, found in- a conjugal state,, as in a;
single. To the conjugal bed it is that the apos-
tle gives the epithet of undefiled. I wish the
virgins can any of them say as much of theirV;
more, I am sure r they cannot. F will allow a
pure virgin state to be excellent, perhaps more
excellent than; a conjugal; but it is enough for
the conjugal tb be: accounted honourable, and'
that it is H& plain terms by the holy Author of it,.
God himself. But whatever excellencies in some
sense or other may be found in the virgin state,
yet I hope its virgin modesty is such as' will for^
bid it to viei. with the conjugal for usefuliioes,,,
which 1 am Sure is one famous species of excel*
ieixcy. And indeed for goodness, or excellency
ingeneral, | cannot see how that can be bad
now, which even in the state o|! innocency itself
was declared to bergpod* QenVii. It is good for
man to have a wife. .

MEDITATION HI,

Of the. votaries of penance.

' : . . ' *-, , */ M.

As for the votaries of penance, though it may
well be doubted whether they feel a smart an*

Meditations. 271

Swerable to the shrugs and sour faces that they
make; and though it may foe charitably >up-
posed that they sustain themselves very well
with rich cordials and good fare, whereby many
pilgrimages, of a hundred or two hundred miles
long, become less troublesome to them than many
a poor ?mari ? s journey or labour of a day, and so
their pretensions are not just; yet suppose all
to be true that is pretended, v how will it certain-
ly conclude a contempt of the world*

For will not Diogenes among the heathens
pretend to as much neglect of the pleasures of
the world, and the ease of the flesh, by lying in
liis tub, as any body can do by travelling abroad
bare-foot and bare-legged? Will not the disci-
ples of the pharisees put in for the severity of
frequent fasts, and match the disciples of John,
outdo the disciples of Jesus ? And will not the
priests of Baal put in for a share of the honour
due to lashing and slashing devotion, as well as
any Gospel priests f There will never be any
firm and comfortable inference, so long as it may
be inquired, What do you more than others, and
those none of the best neither ? So then, the in-
quiry will be, At whose command, out of what
principle, for what end, are all these seventies
executed? If any of these fail, the contempt of
the world is but a pretence. And who knows
not but that the worship of the Gentiles, and of
the Baalitish Jews too, performed with so much
smart, and sacred horror, is accounted of God
an(J all good men, slavishly superstitious, and a
hateful will-worship. If the principle out of
which all these severities are performed be so

272 Meditations.

pure as it ought, it will, produce an uniform self-
denial, and holy obedienc, and a contempt of
the world and (all the branches of it, as well as
in the pleasures; so that, if there be not a hu-
mility, charity, faith, hope, zeal, -answerable to
these bodily exercises, they will profit nothing.
If a mail give his. body to be burned, and in the
mean time have a mind to burn his brother, he
is no martyr,, no, nor saint neither.

And may not the worldly life be maintained
and cherished in the acts or self-love, self-seek-
ing, self-confidence, pride, and self-feeling, amidst
all tliis abstemiousness, and these severities exer-
cised on the body?

Ya, what if all these things should be noth-
ing but to bribe the. justice of God, to tie the
hands of his holy vengeance, to establish a right-
eousness of one's own, to purchase by merit a
sorry, carnal kind of heaven, merely external and
future. If so, then they are symptoms of a slav-
ish and superstitious, but are utterly inconsistent
with a holy and religious mind. And who knows
not but that all this may be so, yea, and every
discerning Christian does vehemently suspect
that it often is.

From hence, O my soul, take an occasion to
consider, that thou, as to thy natural capacity,
art able to act without the help of the flesh, and
without any dependence thereon, and conse-
quently capable of committing sins of the spirit
as well as sins of the flesh; however in a lax
sense, whatever is contrary to God may in Scrip-
ture be called flesh, and so all sins may be called
works of the flesh. When thou hast laid aside this

Meditations.

flesh, them canst not reasonably think of, nor pa-
tiently endure to think of a long sleep, till the time
that thou shalt re-assume it ; and if after thy re-
lease from flesh, thou shalt still be able to act,
then surely it may be fairly "concluded, that even
some of thy acts, even whilst thou art in the
body, are purely spiritual, and do little or nothing
depend on the body.

Though thou canst not be guilty of adultery
or drunkenness, without the help of the body,
yet it is no fault of the body, or a very remote
one, that thou art proud, self-willed, unbelieving*
and uncharitable. All filthy and unrenewed souls
will not be the less, but rather much more sueh,
by leaving the flesh. Distinguish therefore care-
fully between the sins of the flesh and of the
spirit; and reckon that thy firm and chaste ad-
herence to the ever blessed God thy centre, and
entire resignation of thyself to him, is thy un-
spotted chastity, and much to be preferred be-
fore temperance and continency, W hat if thou
have kept thy hands from "picking and steal-
ing," if in the mean time by pride thpu rob God
of his honour, or, by unbelief, Christ of his glory,
how art thou honest? What ii thou hast not
smitten with the fist of wickedness or violence,
if by self-will thou hast rebelliously contended
against the authority of Heaven, and secretly op-
posed the will of God, how art thou loyal ? What
if thou have not prostituted any of thy fleshly
members to adulterous aspects or embraces, yet
if thou have in a way of self-love fondly admired
and wantonly dallied with thy own perfections,
as something distinct from Uod, how art thou
VOL. 2. 24

274 Meditations.

chaste ? What if thou hast so severely chastised
the body, that thou mayest seem to have batter-
ed the out-works of sin, yet if it still lodge in the
castle of thy heart, if thy body be empty with
fasting, and the heart fulhof pride, and conceits
of thy own righteousness and merits; if the flesh
by severe discipline, and many macerations, be
made obsequious to thee, and thou in the mean
time remainest unsubdued to the authority and
will of God, what real profit hast thou by this
bodily exercise, or ,how canst thou think, without
blasphemy, to commune with God ? If tho.u think
by penance to commute for true conversion and
repentance, as men by money commute for pen*
ance, thou art in the worst sense Simoniacal, and
it will be said to thee, Thy penance perish with
thee.

Jkord, make me to feel the mighty power of
holy religion on my soul, subjecting it to thy ; aur
thority, reconciling it to thy will, uniting it to thy
perfection, and conforming it to thy purity; purg-
ing me -from all secret selfishness, cleansing me
from all hypocrisy, unbelief, pride, and sacrile?
gious conceits of my own worthiness ! And then
1 will not fear, whether in 9, virgin or conjugal
state; whether by the austerity of John, or the
freedom of Jesus, to be accented of theq, and
either wholly lo escape, or victoriously to
against -the sins of the flesh !

Meditations* 275

MEDITATION

Of th& Quakers, or Friends.

FROM these false despisers of 'pleasures, I will
now proceed to consider a generation of men that
pretend to be mighty lovers of God, inasmuch as
they reject and undervalue the honours of the
world. For as the predominant love of honour
will certainly denominate a man a lover of the
world, so it seems that the just contempt of it
should argue a lover of God. And here, though
there be many pretenders, yet the people called
Quakers seem to be the most famous species. I
beg their pardon that I call them Quakers (which
name they seem not to relish well,) for I profess
I do it not out of a way of reproach, but merely
for distinction sake. 1 confess I do not know
what the proprium quarto modo 9 [the peculiar
character] of a quake r is ; 4br he has many things
common with other separatists, and with other
men that are not separatists, so that I shall not
meddle with him under any consideration, but
this,of undervaluing the world, expressed either in
words, actions, or fashions, because he pretends
more to this, than any sort of men that I can
think of % , and yet herein I will not judge him
neither, but in kindness put him upon judging of
himself. And I will digest my meditations into
this order, first briefly lay down as far as I know
the Quaker's judgment and most general practice
abbut this matter. Secondly, show what authori-
ty or argument he brings for it, Thirdly, exam-

76 Meditations.

ine the strength of those arguments, and consid-
er what answers may be given to them. And
lastly, suggest some things whereby ke may try
his sincerity and spirituality in this matter.

I will willingly graat by way of premise, that
worldly honour, respect and applause are very
dear and grateful to the animal life and fleshly
mind, so dear, that he does prefer it before the
approbation of God and the witness of a good
conscience. 1 do grant that to love the praise
of jnen more than the praise of God, is a synap.-
tom of a pharisaical and hypocritical person.

That all honour in a Scripture sense is due to
God, and that all the glory of men is nothing but
a reflection of divine glory.

That the proper honour consists in due esti-
mation, and reverence of mind, and that the ex-
ternal expressions of it by words or gestures are
jess properly called honour.

Tnat it is an argument of a weak, corrupt and
carnal mind, to honour those whom he knows to
be unworthy of honours, to bless those whom
God abhors.

That it is a great perfection to be mortified
to the sense and expectation of- worldly honour,
approbation, applause, and respect of men, and
an excellent, Christ-like .attainment and forti-
tude, to be able rightly to bear contempt, and in
no degree to complain of unjust neglect.

And now I snail proceed to the first head
which I propound to myself in this meditation,
viz. What is the Quaker's judgment and most
general practice about this matter. I think ^jn-
they are not all agreed, (whether it be be-

Meditations. 277

Cause some are less perfect than others, or be-
cause some are more deluded than others, I know
not,) but yet their most received opinion is that
they ought not to give honour to men. And yet
this they mostly limit to external honour, for I
never met with any of them that seemed unwill-
ing to be loved, to be esteemed well of, and to
be valued according to his worth or wealth
either.

And so with them the bowing of the body in
a way of reverence looks like idolatry, the put-
ting off the hat is superstitious, the giving titles
of, honour is carnal, and so much as to thank the
fellow creature is at best vain; and so are all
worldly fashions in apparel, compliments in words,
civil distinction, and the like.

MEDITATION V.

Of the Quakers' arguments.

FOR this severe kind oiF denying of honours and
fashions of the world, they allege many plain pre-
cepts* and noble examples. Neither will I dissem-
ble, there seems to be a great deal to be said
for it.

They will tell you, that, as to this matter, the
great Moses was a Quaker as much as they,
wSien he refused to be called the son of Pha-
raoh's daughter ; preferring the profession of a
despised religion with the professed Israelites,
before the worldly honour of the Egyptian court ;
When he undervalued his own reputation for a

VOL 2. 24*

278 Meditations.

prophet, and would not engross that honour to
himself, but was desirous that all the Lord's peo-
ple should share in it; when he married an
Kthiopian woman at a time when he might have
had rich and noble matches, and took so meekly
the reproachful reflections that his brother and
sister had made upon him, for his so great under-
valuing of himself.

Of the same spirit was the prophet Elijah,
who treated the king of Israel as like a Quaker
as ever you heard, 2 Kings iii. 1 2, 14. What
have 1 to do with thee? Getthee to the prophets of
thy father, and of thy mother. And he swears,
(and therein he seems to be less perfect than a
Quaker,) As the Lord liveth, were it not that I
regard the presence of the king of Judah, I would
not look at thee.

Somewhat like this freedom of spirit, and
plainness of speech, void of compliments, and
courtly respect of persons, may be found in the
history of all the prophets, almost from Samuel,
down to Malachi.

And lest this should be thought to be only an
unpolished Old Testament spirit, they come as
near to the Gospel times as may be, and quote
the Baptist, a greater than whom the daughters
of men had not borne, whose plain and unfashion-
able dress, and diet, severe conversation, and un-
complimental usage of all sorts of men, even
Herod the king, and the viperous generation of
the formal Pharisees, they fancy does much re-
semble and justify the evangelical Quaker. They
think they resemble him in his looks and doc-
trine, and life, and say, they would not hesitate

Meditations. 279

to be conformable to him in his death too. Bat
if John seem also to have a little too much of the
sourness of the law in him, and so his example
should be rejected, they hope the author of the
Gospel, and his most intimate friends and con*
stant followers, will justify their spirit and be-
haviour.

The sharp answer that Jesus sent to Herod,
(the fox,) the plain reprehensions that he gave
to the hypocritical, blind, and superstitious Phari-
sees, notwithstanding their great authority in the

1_ L U- J L 1 f I"

church. ; his poor and harmless way 01 living ;
his disowning of relations, in comparison of the
doers of the will of God; his free and friendly
converse with the poorest, and the worst too, in
order to their good; shows how little of state-
liness, or compliment, or worldly respects was in
him. <&nd he taught men so too. He ever and
anon commands a simple and irrespective dis-
course and behaviour. Let your speech be yea and
nay. Call no maw father or master on earth. Be
not called of men rabbi. Effect not the uppermost
places in synagogues, or at feasts, love not greetings
in the markets / when thou makest a feast call not
the rich, who can requite thy kindness, but the
poor that cannot, to thy table. He reproved
the fashionable robes of the Pharisees, with which
they used to conciliate respect, he preferred hon-
est John in his camel's hair, before the courtiers
of the world in their camelet coats and soft rai-
ment ; poor fishermen before the Nimrods of the
earth ; beggarly Lazarus before the voluptuous
rich man, whom he does not deign to name, al-
though according to the flesh, heltfas the son of

280 Meditations.

Abraham. He magnified the two mites given
by the poor widow, above the costly oblations of
tne rich; and commemorates a box of ointment
devoutly bestowed by a poor woman, more than
all the sumptuous feasts he was ever bidden to
by the wealthy; nay he seems to make the giv-
ing and receiving of honour one from another to
be inconsistent with the Gospel faith, when he
says, How can ye believe that receive honour one

J f Qj - - - -" :.

of another? And elsewhere gives this reason
why many did not profess, because they loved the
praise of men more than the praise of God.

And were not his apostles and disciples fol-
lowers of his simplicity and plainness ? Jacob was
a plain man dwelling in tents, and so was Paul
toOj and a maker of tents to dwell in, and he tells
Us of himself and the rest, that they used great
plainness of speech. (2 Cor. iii. 12.) Peter and
James were angry at the honourable thoughts
that they perceived the JeWs had of them, Why
look ye onus, &c. And the same Peter refused
, the compliments of the captain, Cornelius. Paul
and Barnabas were grieved at the Aspects of-
fered them by the heathen people j insomuch
that they rent their cloaths and cried out. These
apostles are still exhorting to uncofnplimental
speech, speech not according to men's wisdom or
the wisdom of the World, plain and unfashiona-
ble apparel, and commending a dress of grace
and good works, before an adorning with silver
and gold, and costly apparel. They require men
not to be respecters of persons, and not to be con-
formed to this world. In all things to give^ thanks
to God the Father by Christ, Col, iii 17.

Meditations. 2SI

In a word, who knows not what a Quaker
Mordecai was under the law, who would rather
lose his head, than put off his hat to profane Ha-
man.

And the apostle James under the Gospel,
who requires us not to be many masters, where*
as at the present time every body will be
a master; not to have the faith of our Lord
Jesus Christ with respect of persons ; and does
so plainly tax the worldly partiality of his days,
for giving honour and respect to the gaudy gen-
tleman with gold rings, and goodly appare} y rath-
er than to the poor saint in mean apparel, as if
he had by the spirit of prophesy seen the par-
tiality of our conversation ; or to allude to the
story of the prophet, as if his heart had gone

along with us, when the man alighted from hi&
i i

chariot to salute us.

And now what can be said more, except we
say that the very angels refuse honour from
their fellow-creatures, and refer it all to God.
And God himself, to whom it justly belongs to
receive honour from all, yet is pure and impar-
tial in his regards to every one, having often'
declared himself to be no respecter of persons*

MEDITATION VI.

The strength of the Quakers' arguments considered.

I SUPPOSE we are all agreed thus far, that when
the Scripture forbids, or seems to forbid giving
or receiving honour, it cannot be understood of

282 Meditations.

the real, proper, inward honour, which Is no oth-
er than reverence, or due estimation, and is little
else than the- love that we hear to a superior*!
The text has commanded us expressly, To hon-
our our parents, to honour the king^ to honour all
men. . - . . , -. -.- , - .,: ; ' - *

This must be understood, at the least, of this
inward honour and reverence, which indeed is
primarily due to God, the Father of lights ; but
secondarily, and for his sake, to men also, to
whom he has communicated most of himself.
And according to this greater or lesser commu-
nication of himself, 1 suppose our honour or esti-
mation of men ought to be greater or less. And
so consequently we are all agreed, that there ia
no honour due, where there is no real worth or
excellency ; and to esteem persons unduly, is an
imperfection of the judgment, and a departure
from truth, which must needs be evil.

But the excellency and worthiness that God
gives to men is of several sorts, natural, political,
moral, supernatural, and alPthese the objects of
honours So that there is an honour due to pa-
rents, though, they be ever so unkind ; to kings
and magistrates, though they be bad men ; to a
moralist, though he never heard of Christ ; and
especially to saints, though they be ever so poor,
and otherwise unaccomplished, by reason of the
supernatural worth that God has communicated
to them. And because the image of God in
knowledge, righteousness, and true holiness, is
the most excellent communication of God to man,
therefore the saints are, in the psalmist's phrase,
the excellent of the earth, and the greatest honor

Meditations. 283

is due to them on that account; let Christ Jesus
himself be judge, who esteemed the supernatural
jexcellency of them that did the will of God,
more than the natural excellency of all rela-
tions according to the flesh ; and let his apos-
tle Paul be judge, who honoured Christ him-
self more on a spiritual account than on any
fleshly consideration whatever, Though we have
known Christ after the flesh, &e. The contro-
versy, then, will be about the external and less
proper honour, or rather the outward expression
of nonour by words or gestures. That there
may and ought to be such expressions of honour,
according to the different customs of different
countries, is plain, both by precept and example.
To rise up before the hoary is expressly com-
manded, and it is made the same with the hon-
ouring of old men, Lev. xix. 32. The relieving
of parents is accounted an honouring of them by
our Saviour, Matt. vii. 10. And the paying of
tribute is an external expression of honour thai
is due to kings, and it is expressly required, For
this fanse pay ye tribute also, &c. It is needless,
and it would be almost endless to record all the
examples of the wise and holy men in Scripture,
that justify the giving and receiving expressions
of honour, in words and gestures.

Neither can we reasonably imagine that all na-
tions and ages of the world are bound to the ve-
ry same; expressions of honour which the Jews
used, or those ages of the world that the Scrip-
ture writes the history of. If the Jews fall flat
before a prince or a prophet, and we only kneel
before them, we are not more complimental than

284 Meditations,

they, but less. There is less suspicion or ap-
pearance of worship, in giving the right hand of
fellowship, and putting off the hat, which we use,
than there is in their bowings and prostrations of
old, which were so common among them.

And as tor verbal expressions of honour, we
are no more complimental than the best of men
have ever been, in commending things well done,
and praising them that do them, in praying for
the long life and prosperity of kings and magis-
trates, in saluting our neighbours, and wishing
them a good day, or good speed, inquiring after
their welfare, rejoicing in it, or thanking them
for their good will, or any good turn. That very
apostle who so often gave thanks to God the Fa-
thbr) and our Ijord Jesus Christ, does not scruple
to give thanks to his fellow creatures, Rom. xvi. 4.

This, I think, is enough to justify the sober use
of these civilities in words and gestures, which
they call compliments. But I do not think any
thing of this does justify the hypocrisy, falsity,
flattery, and either undue or excessive expres-
sions of respect, which all sober men do complain
of, as well as the Friends. And would to God
we were all so wise and righteous, as to honour
and respect all men agreeably to their real
worth; and so simple and sincere, as to use only
such outward expressions, as for their nature and
degree, are agreeable to that honour !

Meditations. 285

MEDITATION VIL

The Quakers' arguments answered*

BUT still it remains that I do invalidate or
moderate the arguments taken from Scripture
examples and doctrines, against giving and re-
ceiving honour. '

Moses, indeed, was a person of admirable hu-
mility, fortitude, patience, meekness, and con-
tempt of the world, but far from our modern
Quakers ; for however he refused a certain kind
of honour that was offered him at one time, as
"being in the matter inconsistent with the relig-
ious course he had entered on, yet at other times
we read that he was very much honoured by
the people, and it was the pleasure of God that
he should be honoured by them. God himself
did magnify him in the sight of all Israel; I be-
lieve he esteemed it as great an honour to be
accounted a son of Abraham, as the son of Pha-
raoh's daughter; and to lead and feed so great a
people so miraculously in the wilderness* as to
live in the pomp and ease of the Egypt Jan court.
As for the instances that are brought out of the
behaviour of Mordecai, who would not vouch-
safe his cap and knee to the proud Agagite; of
Elisha, who would not vouchsafe a look to the
wicked king of Israel; by that time something
be allowed to the constitution of these men,
something to their extraordinary spirit, and some-
thing to the extraordinarinesa of their circum-
stances, especially the former, the argument from

TO*,. 2. 25

286 Meditations.

hence will be very much moderated* And when
it shall be observed, that these very men at
other times both gave honour to men, and them-
selves received great honour from men, as is- very--
evident in their story, it will appear that they
were no Quakers in that point lii the mean
time I confess I could heartily wish that this
civil respect might not be so indifferently be-
stowed, and prostituted, by being made common
to all men alike, both good and bad. For if all
men professing the Gospel, were of that purity
and fortitude which becomes them, and so free
from folly and flattery, slavishness and partiality,
as the true spirit of the Gospel requires^ there
would be a great distinction between the pre-
- cious and the vile, in honour, and all expressions
of it, although there would be a just respectkept
Up to all men with relation had to their authori-
ty; which is something divine. For honour
ought to be agreeable to the worth, and it is rea-
sonable to think, that the outward expressions of
honour which we show, ought to be proportion-
able to the honour we bear ; otherwise we shall
be chargeable with something of hypocrisy, flat-
tery, or partiality, which the simplicity of the
Gospel knows not.

The Baptist indeed was an austere man, (a
Nazarite) but his particular fashion of apparel,
and his way of diet, and converse, were not ih-
tehded' to be an example to the rest of the world :jf
for neither did his Lord and faster conform to
his guise, ( Jdhn came neither eating nor drirtteifigi) >
nor yet do the Quakers feel bound to gird>them-
selves as he did, nor with him, to feed on locusts
and wild honey.

Meditations.- 287

If they imitate him in the doctrine of repent-
ance, it is no other than what every evangelical
minister will consent to be a Quaker in, a& well
as they ; only perhaps he will not be content to
preach it so nakedly, as they do sometimes, and
as I myself have seen them.*

As for that familiar phrase and those plain rep-
rehensions which both the Baptist and Christ Je-
sus used toward Herod and the Pharisees, let all
divines ! that have the same understanding in
points of divinity, and the same spirit of discern-
ing hearts, be as plain and as positive as they.
And Oh that the smooth flatteries, and collogu-
ing addresses of many ministers, did , not so much
tempt the Friends to a contrary extreme, of
handling men rudely, and without any respect to
their civil quality, as they do at this day f

As for the familiar converse that Christ heM
with the worst of men for their edification, his
loving and undisdainful behaviour to the poor, his
valuing of all persons according to their real
worth, and preferring the spiritual cognation be-
fore the carnal, 1 Avould to God we were all thus
far Quakers, I mean faithful followers of his hu-
mility, patience, zeal, charity, and compassion!
which I doubt not but many men are as much,
or more, than those that call themselves Friends.
,: But what shall I say to the plain commands of
not being called rabbi, of not calling any man fa-
ther or master on earth, of sitting down in the
lowest places at feasts, and the like? Why, I
have this to say, that they are not plain com-

* Thia passage alludes to several extravagancies ' in the
early history of this denomination.

288 Meditations,

inands, nor must they be understood in the plain*
est and most literal sense. It is not fair for the
Quakers to make Christ speak for them, so as
to make him speak against himself.

These passages can no way be understood to
establish the doctrine of not giving and receiving
honour; for we know Christ himself was called
Rabbi, and commends, elsewhere, the good man"
tiers of his disciples, in calling him Master. And
when he himself speaks of men's natural parents,
he calls them their father and their mother,
(Suffer him not to do ought for his father or inoth-
cr.) And Paul owns himself the father of the
Corinthians. But they do teach the doctrine of
humility in general, and not to depend on the
authority of any man as absolute and supreme.

As for our Saviour's doctrine, John v. 44. That
they cannot believe, who receive honour one from an-
other '; it cannot be understood in the Quaker's
sense, because we are so expressly required to
honour one another; which would be utterly in
vain, if none were allowed to receive the honour
that is given them.

Some therefore interpret it by way of. com-
parison, q*,d. that is given of God, and, make it
the same in sense with John xii. 43. They loved
the praise of men, more than the praise of God. I
confess, for my part, I cannot embrace this inter-
pretation as genuine ; for I do not see any com-
parison in the text, nor discern that they loved
the praise of God at all. Neither will the word
uaMn infer it ; for the word is often used by way

7' ' 1 " 1 ' '

ot correction or opposition, where there is no
comparison at all; as in John iii. 19. Now men

Meditations. 289

love darkness more than light, because their deeds
are evil Where the meaning is, that men loved
darkness, and not light. For so it follows in yer.
20. Every one that does evil, hates the light. And
so in divers other places. But it is plainly to be
understood of being carried away with the affec-
tation of vain glory; Ye cannot believe, that re~
ceive honour one from another ; i. e. that seek and
strive, and covet to receive. For in Scripture
that is said to be done, which is only endeavour- ,
ed or sought to be done. Thus, Ezek. xxiv. 13.
I have purged ttiee, and thou ivast not purged.
Amos ix. 3. Though they be hid from- my sight in
the bottom of the sea. Rom. ii. 4. The goodness
of God leadet h ; that is, seeketh to lead thee to
repahtance. In this very chapter, ver. 34 and,41.
Christ says, He received not honour from men.
And again, I receive not testimony jfiom men.
Though we know well enough he received the
testimony of John. The meaning is therefore,
That he sought not, strove not, coveted not to
receive the honour and testimony of man; So
here, Ye cannot believe, that receive honour one
from another ; that is, that are Carried away with
popular applause ; and seek and study the hon-,
our that is from men, as appears by the opposi-
tion in the latter clause of me verse. Ye seek not
the honour that is from God only.

VOL. 2. 25*

2pO Meditations.

. - - .- .. i

MEDITATION VIIL

Some suggestions to the Quakers.

' ' ' ' ' ; - ',-''- ''.'

AND now I should pass on to suggest some thing
to the Quakers, whereby they may examine
themselves and their sincerity in this matter,
when they/fancy themselves to be the only des-
pisers of the honours of the world, and so com-
fortably infer foe themselves, that they are the
lowers of God. But when they pretend so much
to an irrespective and impartial behaviour, they
quote the Apostle James for their patron, James
ii. 2, 3, 4. Who seems to speak so plainly for
them, and quite to cut the throat of all carnal
mannerliness and compliment, that I should not
be true to them, nor my own reason neither, if I
did not take that text into consideration.

First, then, I will confess that the texts do
condemn partiality, and respect of persons, and
the preference of one before another, upon a mere
woridy account, in our judgment or affections.
And do declare, that the greatest honour is to be
given to men upon an evangelical account; and
that it is this day a shameful sin among Chrisr
tiahs, that they estimate men by their estates,
parentage, apparel, retinue, rather than according
to the example of God, who values men accord-
ing to their resemblance to himself, and honours
them that honour him.

That the persons of men are not to be accept-
ed, but all judgment to be administered exactly
according to the merits of the cause. :

Meditations. v 291

But what shall we say to the text ? Does it a]>
solutely forbidrthe giving of any honour, or show-
ing any respect to men upon a mere worldly ac*
count?

Shall I sit down with the English annotators,
and confess, that "it is a fault, and that this fault
is found among us too commonly at this day."

Shall 1 content myself to say in. general with
the Dutch annotators, that " partiality, or respect
of persons, is here forbidden."

Is there no way to rescue the text out of the
hands of the Quakers, and keep it from patron-
izing an irrespective and unmannerly behaviour?

Dr. Hammond has found but one way, by inter-
preting the assemblies of the courts of judicature
among the Jews, among whom it was a law, that
if a rich man and a poor had any matter to be
judged by the court, tney should- both have one
and the same usage, and the like place and pos-
ture should be allowed them both. So that ac-
cordng to that learned commentator, the sense is
no more than this, that judgment should be in-
differently administered to all men, according to
the merit of the cause, without suffering ourselves
to be swayed with the person ; that is, with any
thing extrinsical to the cause, as Mollerus ex-
pounds it on Psal. Ixxxii. 2. Such as power, parent-
age, riches, affinity, apparel, acquaintance, or the
like, according to that saying of Cato in Plutarch,

Toy xg<Ti) JsT pidl V7rt dixcet'av AurttgHA^, ms$l vTrif T ?/**

f**i?raei&' [A judge should not be top respect-
ful towards the innocent, or too disrespectful to-
wards the guilty.]

Or else the text may be interpreted of any
other assemblies, but then the rich aridi fine man

292 Meditations.

must foe understood with his adjunct of wicked-
ness^ and the poor man with his adjunct of faith
and piety ; and so the sense is, that a wicked rich
man ought hot to be respected or preferred be-
fore a godly poor man. And it seems by the
context, that the apostle speaks not of rich men
and poor men simply as such, but with their ad-
iuhcts of good and bad. For presently after he

V ' ,' " ^y ' ' ' ' I ~ v ~ t ~ ~ '''

tells us what kind of rich men they are whom he
would not have respected, Even contentious, op-
pressive, blasphemous, ver. 6. 7. And what poor
men they are whom he would not have disre-
spected, Even suck as have faith and love, ver. 5.

And now I could heartily wish, that the Qua-
kers were as sincere contemners of the worldly
hbnpur, as their homely and uncqmplimental be-
haviour does pretend to; and that all Christians
were in that sense as much Quakers as they.
But notwithstanding all these pretensions, I will
suggest a few things to them, worthy perhaps, of
their most serious consideration.

A man may be a predominant lover of the
world in other respects, though he seem to him-
self perfectly dead to the honours of it.

A man may be as true a lover of worldly hon-
our, though he seems to neglect, and do indeed
neglect the modish expressions of it, as another
man; and take as carnal a pleasure in tkee and
thou, as in sir and madam.

Plato thought Diogenes as proud in trampling
on his fine bed, as he thought Plato to be in hav-
ing such a bed.

It is an evident argument that they do not
choose tfiee and thou for humility, or a denying of

Meditations. 293

the honours of the world ; for they contend hotly,
that this is the most proper grammatical way of
speaking, (it is not a case of conscience, but of
grammar;) and they, also give the same expres-
sion to God himself, when yet they intend to hon-
our him as we do, . *

As for giving and receiving honour, let them
examine themselves, whether they be not desir-
ous to be well thought of, well esteemed of,
when they think they deserve it? Whether
themselves can take it well, to be slighted antl
neglected by those of whom they deserve well,

To advance one's own righteousness, to be right-
eous in one's own eyes, as the Pharisees were;
and to stand on our own justification by the per-
fection of our own holiness, is as proud and legal
a spirit as any, and the highest kind of self-hon-
ouring. To have men's persons in. admiration,
to value them as having any thing of themselves
in them, is a carnal way of giving honour to men.

MEDITATION IX.

Or, of public benefactors.

ANOTHER sort of pretenders to a just contempt
of the world, and a predominant love of God, are
those rich men of the world who bestow a great
part of their estates in public v works ; buildings,
or endowings of churches, schools, hospitals, work-
houses for the poor, or the like.

This charity is very commendable, especially
when we consider, how most great men spend
their estates.

Meditations.
But it is more highly commendable in those

"-" : " _ ' '. ''- ' . .C7 1 ' - : ' : ' . . : : '

that ii^ve children of their own, and who in their
life-time part with so considerable a share of their
estates to charitable uses*

j^ut yet even among these, the love of the
world may be found predominant. A worldly
Heart may be found not only among them that
squander away their estates prodigally, and all
tfiey have in riotous living^w&e xv. 13. But even
among them that bestow all their goods to feed
the poor, 1 Cor. ; xiii. 3. It was a plausible argu-
ment tliat the Pharisees used to our Saviour,
when they argued, that a certain gentleman
loved their nation, because he had built them a
synagogue. But I do not think it to be a con-
eluding argument, to prove the predominant
love of God. For this, as well as building and
garnishing the sepulchres of the prophets, may
agree to an hypocritical generation.

How plausible and commendable soever there-
fore the charity of these great benefactors may
be, yet if any such benefactor design, and pro-
vide for the celebration, and perpetuation of his
own name, more than the advancement of the
name of God, and the propagation of religion and
virtue in the world, he will be found ultimately
to sacrifice to that great idol, self-interest, and
not to God.

If any such benefactor build up churches of
stone, and at the same time, hate, demolish, or
neglect the living temples of God, and love not
his saints above all other men, it is but like the
silly mockery of those whom the Gospel exposes
to contempt, that honoured the dead prophets

Mditatmts. 295

with many outward shows, and in the mean time
persecuted? the living to deaths Or if aiiy rob
Fet>r to gratify Paul ' build almshouses, out of
the Sims that they have kept back out of the
gain of oppression and usury. It is possible a
man may build and endow schools for the in-
struction of others, and yet himself remain in a
state of ignorance,, not caring to know even so
much as the necessary things that belong to
his peace. That a man may build work-houses
for others, and yet sit down careless and slothful
in the matters of his own soul, nor take pains to
work out the salvation thereof. That a man
may provide comfortably for the future state of
widows, and impotent in this world, and yet make
no provision for his own eternity in another, and
so (if I may allude to the apostle) be poor, whilst
he makes many rich; or at least, relieves their
poverty. .

All external acts of charity and beneficence,
as well as of devotion, are compatible to the an-
imal life, as well as the divine, and may be acted
over as plausibly to a purblind observer, by a
self-lover, or a lover of the world, as by a lover
of the Father,

MEDITATION X.
Of the pretenders to righteousness.

As the righteous Lord loyeth righteousness, so
certainly the predominant lovers of righteous-
ness are lovers of the righteous Lord. Looking

Meditations.

upon these* one carindt but love

t, as it is said of Chf 1st. This rightebu&iiess

is such a qualification, as that without i
can have the 'confidence to lay any claiM^fSiNhe 5
Gospel character of a good man. it seems "td be^
so famous a species of virtue, that it is in ScripM*
ture tropology put for goodness or virtue in y gen-
eralf as fortitude was among the heathehs,yor/c^
ctreantitr Jortibus et bonis, [the brave are born of
the brave and good.] k ;

Sacrifices were of divine institution, and an
honourable way of men's drawing nigh to God ;
and rightly offered up, were very acceptable td
him, yet charity is preferred before them, (I will-
have mercy, &c.) and yet righteousness seems to
have the precedency of charity itself. If the
obligation to justice be not stronger than the ob-
ligation to naercy, yet it seems to have a priority^
and requires to be first served, if there be acom^
petition; for charity itself looks like a kind of
felony, if it antevert righteousness, being a giving
away of that which is of right another mail's. ?

But as there are many things called unrighteous-
ness, which indeed deserve not to be so clamored^
against, (which I think will fall under some of my
future meditations,) so I doubt there is a great
deal that is magnified for righteousness that de-'
serves not to be so celebrated. O

For suppose one of these pretenders to right4f
eousness be ever so exact in matters of dealing's

^3

with his neighbour, just in matters of bargain^
faithful in matters of trust, punctual in payment
of debts, wages, promises, if yet he be unjust tot
God in wlth-holding his heart from him ? to whom

Meditations. 297

it is due, and entertain the world or carnal self,
in the highest room, there he is a lover of the
world, and not of the Father ; as truly as a wife
is unrighteous, who, although she does not waste
her husband's estate, yet gives herself away from
him, and opens her bosom to a stranger.

The righteousness that will denominate a man
a lover of God, must be in conjunction with faith,
meekness, temperance, charity, and purity j if
our righteousness be not so, it is some spurious,
or mechanical thing.

But is it possible that a man should be thus
exactly righteous, and yet not a lover of the
Father?

Why not ? That self-love, the love of the world,
may be the very spring from which external
righteousness does now. To be seen of men,
accepted of men, to maintain a good reputation
among men, and to have a good credit with them,
was the best principle from which the righteous-
ness of the Pharisees proceeded ; which yet was
as exact as most men can pretend to, so exact,
that they would not cozen the Levite of a little
mint, or cummin.

How many of these righteous men may we
see every where, who notwithstanding their pre-
tensions to justice, make no conscience of robbing
God of the time which he has consecrated for
his own service, and the poor of that part of
their estates which God has assigned for thei|
use.

They are so punctual in matter of commuta-
tive justice, that they challenge any man to say
black is their eyes, and yet all their neighbours

VOL. 2, 26

298 Meditations.

know them to be black mouthed ; .which they
show by their profane -cursing or swearing,;where?
by they wrong God, or their reviling calumnia-
tions, Jback-bitings and detractions, whereby they
wrong their neighbour.

However righteousness is a lovely 'character
and a character of a lover of God, yet it is very
necessary we should examine well whether our
righteous conversation proceed from a righteous
principle, whether it be universal and permanent,
and whether it be accompaned with the faith
and charity which go for the .constitution of it;
or whether it be not ; superstitiously designed ; as
meritorious of favour and friendship at- the hands
of God. If so, thy righteousness becomes un-
righteousness.

MEDITATION XI.

Of non-conformists.

LORD, what a dust is raised in this nation about
conformity and non-conformity ! Let the dew of
thy grace lay it, before the rain fall, and there
come a shower of persecution to do it ! Alas,
what pity it is that so many men, so wise, so ph-
ous, and so learned, should so differ one from
another, and that in a .matter of so great conse--!
querace; and yet , all of them so .doubtful, that,
they will scarce say themselves are in the right ;
or at least so modest, that they will scarce say
the other is in the wrong. It is not so great a
controversy as was of old, when the question

Meditations. 299

Was, who Were the prophets of the Lord and
who the priests of Baal? And yet it is to be
feared that God must manifest himself by fire
before it will be determined; ^

Is it not strange and sad, that they that pro-
fess 6iie (one and the same) God, faith, baptism,
should yet themselves not be one !' Lord, how
hast thou forsaken the earth ! How hast thou
hid 'truth fro rfr the eyes of men! Haw is the
spirit of discerning failed from among us ! Here
is utterly a fault among- us somewhere, and a
great one too ; and yet be it where it will, it must
aeeds be that many learned and holy men are
guilty of it. For they are as shy to impute it to
their adversaries, as they are loth to assume it to
themselves. .

This indeed makes the case less sad, but it
makes it more strange, ft is neither in my skill
nor will, to enter into the controversy between
them;; for it is very nice, and I see no hopes of
accommodating the difference by any amicable in*-
terposition or argument. But what then ? Shall
I sit down and be satisfied, saying With my Sav-
iour, It must needs be that offences come ? Alas !
This affords me no satisfaction, so long as the
next words stand of equal divine authority, Wo
unto that man by whom they come.
1 If I in the integrity of my heart only lament
the breach, some stander-by or other will be
ready, with the midwife in the history, Gcw.xxxviii.
29; to let fly at the one party or the other, and
ciy, This breach be on thee ; and in despite of
them, either in the conformist or the non-cohfornv
ist, shall be a Pharez in the house of Israel.

300 Meditations.

What shall I do then ? W hy possibly among the
one and the other, there may be found some that
are lovers of the world, more than of Grcd. I
will endeavour to separate these, the vile frotn
.the precious. And then as for the sincere -Joy."
ers of God, of what persuasions soever, they will
be sure to escape at the last, though it should be
as by fire. , . ' ;

Now, methinks, I may divide these disabled
persons, as our Saviour did his eunuchs, into three
sorts. First, such as have made themselves
eunuchs for the kingdom, &c. Secondly, such as
are born eunuchs. Thirdly, such as are made
eunuchs of men; nonconformists out of judg-
ment, by virtue of education, or out of some
worldly respects, or carnal principle.

The ecclesiastical eunuchs, that are such *for
the kingdom of heaven's sake, $o not fall under
my consideration. That they^are such, them-
selves do aver, and their charitable adversaries
are loth to suspect, nay, they are ready to say of
them as the pharisaical scribes said of St Paul,
Acts xxiii. 9. We find no evil in these men, but if ^a
spirit or an angel have spoken to them, let us not
fight against God. We find no fault with the
temper or conversation of these men ; therefore
if they be thus persuaded in their consciences,
let us not oppress or persecute them, seeing the
-root of the matter is found in them. By what
arguments they come to be persuaded in their
consciences to be such, I need not consider*
Themselves have propounded them openly and
plentifully enough, insomuch that aU know the
men, and their argumentations.

1

301

second sort therefore are such, as are
Sipn-dpnforiiiists by education, (as it were from
ihmr mother's womb,) who thereby received a

Irejudice, before they could judge of things that
ifjfeiv 1 dp not know that there are any such,
but it is said there are, and it is not unlikely, for we
know what the former times were, and what
power breeding and education have to form the
notions, and fashion the opinions of men. If
these suould hit of the right way, it is no thanks
to them. However, not choosing it by a mature
judgment, but being fashioned thereunto by com-
pany and converse, it cannot be supposed that
they act ingenuously or rationally. And if there
be any that give no better account of their non-
conformity than thisjthat they were so bred and
so taught, I think they themselves are carnal,
though the things they hold are ever so ortho-
dox, It is a vain non-conformity, as well as- con-
versation, that has no other ground but this,'
that it is received by tradition from the fore-fa-
thers. And it may truly be said^ they worship they
Know not what, that have nothing to say for
their way of worship, but, our fathers worshipped
on this mountain..

They say there are of the third sort that are
made eunuchs of men, that in their dissenting are
actuated as carnal men, by obstinate humour, or
worldly interest. Some say they are proud and
wilful, and conceited ; some say they are idle, and
therefore they cry, Let us have our liberty, let
us sacrifice unto our God in our own way. Some
fray they are obstinate and unruly, They regard
not thee, O king, nor the decree that thou hast signed.
VOL. 2. 26*

Others say they are actuated by worldly interest,
either the interest of their reputations, which by
their levity they are loth to forfeit -with the peo-
ple ; or their estates, which are advanced and
not impaired by their sufferings. I confess some
of these charges seem to be strange and almost
incredible. Others are perhaps top true. God
' will judge their hearts and principles; in the
mean time, {would they should know that God
does not estimate any man by his professions, be
they ever so specious; nor his opinions, be they
ever so orthodox ; nor by his outward form, ba
it ever so pure and refined. It is easy, (I ^vish
it to be not ordinary,) for man to be carnal in at,
fine spiritual, mode.

And I beseech you, sirs, lay it to heart , who-
soever prefers ease or honour, popular esteem,
the good opinion of a party, or an opportunity of
making himself and his name great, before unity
and order, before the peace and settlement of
the church, yea, or before his liberty and capaci-
ty of ministering in holy things, and propagating
the Gospel of Christ, is so far carnal, and a lover
of the world.,

Faction and schism, and sedition, are works of
the flesii, as well as flatteries, and bare compli-
ance.

The propagation of a party, and the advance-
ment of a name, are a part of the world, as well
-as fat benefices. And where they are preferred
before peace and charity, do denominate a man&
lover 1 of the world, as well as those where they
are preferred before truth. For God is peace
and love, a& well as truth.

Meditations. 303

js/po ^lin away from ceremonial uncleanness, and

|it the same time to run into moral :

'?; To fee $hy of white garments, and yet free to

^entertain black passions :

t 1*0 avoid the sign of the- cross, and yet to live

in the spirit of crossness and contradiction, is as

ioolish as to be frighted at an apparition of a

jdevil, and yet confidently to follow a real one ia

all his works, as most men do. And it is so much

the more foolish, as it adds hypocrisy to the folly

of worldly mindedness.

MEDITATION XII.

Of Conformists*

WHEN I begin to think of these, the words of
the prophet Oded occur to me, 2. Chron. 28.
"which he spake to the children of Israel, who
purposed to keep under their captive brethren,
jlre there not sins with you, even with you, against
the Lord your God ? For it is not my business to
consider whether conformity be in its own nature
good or bad, but supposing conformity to be good,
to consider what conformists are, notwithstand-
ing they are carnal, and lovers of the world.
For as non-conformity, with all its pretences of
^purity, truth and simplicity, will not justify the
'unseasonable or schismatieal non-conformist; so
neither will the regularity, peaceableness and de-
cency of conformity justify the carnal and ill-
principled conformist; no more than the hon-
ourableness of marriage, will justify them that go
together like brutes.

304, Meditations.

So far as 1 can apprehend or discern, there are
three sorts of conformists :

Some out -of conscience, some of out careless-
tress, and some out of covetousness.

Those that are conformists out of conscience,
seem to be of two sorts; such as think that ^ray
in its own nature the best, and do in their jtidgf
ment choose it, and think it reasonable l^o impose
It j and such as are only persuaded in their con-
sciences that it is not evil, and that it is best for
peace sake to submit to it.

I see plainly, that all good men's cpnscien-
ces are not of one size, and I know no one be-
low the Omniscient that can exactly take mea-
sure of them. Both these therefore I leave to
the Judffe of consciences.

i_j .

But there seems also to be a number of the
two latter sorts r whom all their conformity will
nbtpreserve from the censure of our apostle.

That some conform out of carelessness, witfl-f
out making any question for conscience sake* nev-
er having, considered, or weighed the nature 6?
the thing^ but acting merely upon a public con-
science, is too apparent by that little or nothing
that they have to say in defence of themselves,
or this way, when they are oppose^ in it ; but
with him in 2 Sam. xvi. 18. Whom this people
choose, his will I be. '

That some conform out of covetousness, wi|l
appear at least by the confession of those^ wli6
in Words at length have declared, that they Were
of mean fortunes, and knew not how to live ^oth-
erwise they had no mind to it ;:

However they may glory in their conformity
yet sure the church has no cause to glory in

Meditations. 305

tliem; for they are but a company of pressed
soldiers, and will either be easily routed, or run
away. These love the world more than truth,
which they \tafce no pains to discover; and the
peace of their consciences, which they take no
care to preserve.

The careless prefer the custom and example
of men, before right reason, judgment and con-
science ; and though they should chance to hit
of the right, yet they act wrongly. The covet-
t>us prefer the bread of priests, before the priests*
office, 1 Sam. ii. 36. with the degenerate poster-
ity of Eli. It is fit indeed, that they that preach
the Gospel, should live of the Gospel ; but to
preach the Gospel only to get a livelihood or a
living, looks like Simony inverted ; a giving of
holy things, to get money*

The heathen satyrist laughed at those mag-
pie poets, who were instructed by the sound of
tjieir empty stomachs 5 and taught music, by the
chiming of their own bellies; and I cannot see
how these men are less ridiculous, I am sure they
are more presumptuous*

The careless and inconsiderate, though their
oblation should be of clean beasts, yet at best do
but offer the sacrifice of fools. The covetous are
either inconsiderate, and so they fall on, and nev-
er say grace ; but, like Saul's hungry soldiers,
fly ujaon the spoil, and in their hunger eat with-
out discretion, blood and all; or else if they en-
tertain any sober thoughts, the love and cares of
the world presently spring up and choke them.
Whether are more excusable, it matters not, in
i, ease where both are inexcusable.

306 Meditations

>But this is plain, that where axloubt lies
tween truth and falsehood, he that admits worldly
interest for an umpire to decide the controversy,
is a lover of the world ; and if worldly consider-
ations be the predominant motives, let the 'mat-
ter he embraces be ever so tr-ue r he is false to
his God and his own conscience in embracing it.
The profession of the Gospel is a good thing, and
yet the professors of it that are actuated by a
carnal principle, are nevertheless bad men.

As to both these, I will not say, that everj
non-conformist is carnal, that will not part with
his life, upon the same account as he parts with
his liberty, or livelihood; nor that every cori^
for mist is carnal, who conforms with some re-
gret, and had much rather no such things were
required; yet surely they are farthest removed
from the foul character, of lovers of the ;w6rld^
whose consciences are most strongly persuadedf
and who are actuated by no interest but theah*-
terests of truth, and- righteousness, in; what they
do, or leave undone.

MEDITATION XIIL

Of ihe education of children. .

THE apostacy of man, and the depravedness
of his present state,: has made education necessa^
ry, arid yet at the same time very painful. He
is not only aa ass's eolt for folly, but a wild ass's
colt for stubbornness,, and untractableness ;' $6
that it requires a great deal of wisdom to teadh

Meditations. 30t

him, and as much fortitude and patience, in en*
during so to do. Both which render them very
honourable, and much to be revered by mankind,
whom God has qualified for this employment;
and it is a pity but the best of men were employ-
ed herein, and the best of encouragements were
allowed them. But, alas! how few are there to
be found in this employment, that are worthy of
it! Many that undertake to teach, have them-
selves never well learned; and many others that
are appointed to cultivate the minds, govern the
passions, and form the manners of others, are
themselves so immoral, so passionate, so unculti-
vated, that it is pity they should be made keep-
ers of the vineyard, when their own vineyard
they cannot keep. And besides these, there are
many other corruptions crept into this honoura-
ble employment, which do most evidently de-
nominate many of these persons,, lovers of the
World, more than of God.

. . What else are those ministers that baptize
children into a faith, which afterwards they take
no care to make them understand ?

What else are those parents that make pro-
vision for the bodies, and neglect the souls of
their children ? Or those tutors, who bear the
names, and defray the expenses of their pupils,
but do not concern themselves about their ma B-
ners : ? They are indeed more properly stewards
than tutors. What else are those tutors or mas-
|ters, that being entrusted to teach youth, do
Jeither not teach them, or teach the in in a degree
I that bears no proportion, either to what the
I subject is capable of receiving, or what reward

I
1

308 Meditations.

they do themselves receive for instructing them ?
Or if they do skilfully and fully enough instruct
them in human learning, yet are careless of di-
vine, putting off that to the parson, or crying,
Oh, in those things the children must be taught
of God. Alafe ! What fatal consequences, what
ignorance, error and worldliness in riper years* i*
this neglect the cause of! For by that time youth
has withdrawn its hand from the ferule, and itfr
back from the rod, it is usually settled in the
teni per that it is resolved to be of, and so en-
gaged in some way of worldly pleasure or busi-
ness or other, as that it is prepossessed, and has
no mind or leisure to inquire for a law at the
priest's mouth, to hearken to his words, charm
he ever so wisely. And what else are these mas-
ters and servants, who either out of fondness
withhold correction, or, out of cruel harshness be~
stow it too liberally; who take pleasure in pun-
ishment, without respect to amendment ; or out
of some base principle, are partial in administer-
ing correction ?

Not that ^11 different usage of offenders is par-
tiality ; nay, rather, it would be partiality to use
all offenders, great and small, alike ; nor is it par-
tiality always to use unequal degrees of correc-
tion to equal offenders. Respect ought to be
had to constitutions, both of body and mind, and
perhaps some other circumstances. That dose
may possibly kill one, that is not sufficient to
cure another. The husbandmen of Judea did
not thresh their fitches with a threshing instru-
ment, nor the cummin with a cart-wheel: but
the bread-corn they bruised, according as their

Meditations. 3Q9

instructed- them to discretion, /sa. xxviii. 26>
, 215. But the , partiality that prpceeds from
fondness, fear, flattery, covetousness, or the like,,
filled is. not according to justice, belongs to the
Jiead of worldly s wisdom, and is a symptom of $
worldly mind. I reckon that correction is a kind
pf administration of vindictive justice.

What do they prefer most, think ye, that will
severely correct a piece of playfulness, idleness,
unmannerliness, or it may be a piece pf natural
slowness or weakness; and in the mean time
connive at a ^reat deal of ribaldry, looseness and
profaneness ?

In short, whatever tutor, master or parent,
had rather his pupil, apprentice or child, were a
good scholar, or a good artist, than a good man,
that endeavours and glories in the former more
than in the latter, to him, of right, belongs the
Iblack character of a lover of the world*

MEDITATION XIV.

, Of the disposers of children to callings.

WHEN children are grown up to a convenient
age, parents or guardians use to dispose of them
to trades or services, or bestow them in mar-
riage^

They that dispose of them to no employment
or calling, nor engage them in any liberal science
or honest study, whereby they may be servicea-
ble members of church or commonwealth, be-
pause they need no suqh thing to live by, and

VOL. 2. 27

3 10 Meditations.

think- it is accomplishment enough for ttiehi tp
be able to court, to compliment, to entertain, to
game, like a gentleman; are in the judgment of
divines, ill stewards of the blessings of God, an4
sad managers of so great a talent as children are ;
and that they are severely accountable for such
carelessness, cruelty, and injustice.

But they that do not talk like divines, do gen-
erally cry, that it is very impolitic; for by learn-
ing nothing, they come to learn two of the great-
est vices in the world, luxury and idleness ; and
in one of them, I had almost said all others, for
what is it not an inlet to ? Besides, it is impolitic
not to have some employment or art or other,
to which one may have recourse in the greatest
extremity, which extremity who knows but may
befal him. It was well for the king of Syracuse,
that he had a little more learning than his neigh-
bours, that he might at least turn school-master
when he was un-kinged.

The steward in the Gospel needed not to have
betaken himself to the knavish shift of gratifying
his lord's debtors, if he had been well educated
in his youth. So that -to educate children in
some art or science, is pious and politic; but yet
the piety of it is ordinarily and easily spoiled.

;For what is predominant, think ye, God or the
:world, with those parents, who, with mere re-
spect to a livelihood, or out of respect to a more
plentiful livelihood, dispose of their children to
.employments in their own nature unlawful; in
the management whereof their souls shall as cer-
tainly die as their bodies live ? These do, in ej-
feet, bind them apprentices to the devil, and, as

Meditations* 311

the poet speaks, Propter vitam viyendi perdwit
ettusas, [For the sake of a living destroy the very
"means of life.] :

Perhaps it will be thought there are few such
employments; but some there are, surely, per-
haps more than will be commonly confessed.
What shall we think oft lie trade of those young
females, Jilunt quce corpore corpus,- [Who prosti-
tute the body for its own support,] as the poet
speaks ; and of the care of those parents, who,
rather than not be panders, will mercenarily
prostitute their own wives, which are members
.of themselves; or deliver up their own daugh-
ters, the fruit of their own bodies, to the bodies
of other menf I cannot excuse, but yet, me-
thinks, I cannot but pity righteous Lot, and the
hospitable Gibeonite, who, to rescue their male
gftests, offered to expose their females, maidens
that had not known men, to the lusts of the sons
of Belial.

For aught I know, it was in just judgment, of
God, that Lot was left to commit incest with
those daughters of his, whom he was so forward
to prostitute to other men. But to play the pan-
der or the pimp for money, is surely filthy lucre,
if there is any in the world ; and to sell at the
same time both human souls and bodies, must
jneeds be the merchandize of Babylon. What is
predominant with those parents or guardians,
think ye, although they do not dispose of chil-
dren into callings and employments absolutely
unlawful, yet into those that are apparently dan-
gerous and ensnaring, and which a well confirm-
ed Christian can scarcely manage with safety ;

312 Meditations.

or commit them to the tuition of ignorant, car-
nal, profane masters, that can teach them 'both*
ing that is good save their trades, and it is ten
to one will teacji them many things which are
naught; or that will dispose of their children as
servants, into families, where they shall never
have precepts or examples to lead them to vir-
tue, but many temptations and inducements to
sin and sensuality, and in the mean time employ-
ment only for the hands, and entertainment only
for the back and stomach?

Whether these people be actuated by a world-
ly spirit, or by the Spirit of God, is easy for any
man, whose eyes are open, to discern; for do not
they proclaim, that they prefer the body before
the soul, and mere living before living well ? Al-
though this be not downright destroying them,
because the grace of God may miraculously in-
tervene, and preserve the poor children in the
midst of fire, yet it is no thanks to these merci-
less tyrants that put them in; for they devote
them to destruction. I do not see but that they
are as much guilty of murder as David, and of a
worse murder than he, (whom yet the kindest
divine that I have met with would never under-
take to excuse,) who, though he did not fall oii
Uriah himself, yet placed him in the front of the
battle, and then deserted him. And therefor^
the Spirit of God, the best casuist, says plainly,
That he slew him with the sword of the children ojF
Jlmmon. And although these parents do not
themselves put out the eyes of their children,
yet if they dispose of them into an enemy's count
try, aud let in the Philistines on them to do it jf

JHeditations*

they resign them up wholly to an ignorant, car-
nal, and graceless society, they are as .treache-
rous as Delilah, though erewhile they were fond
;bf them, and hugged them in their bosoms, and
(dandled them on their knees ; yet they are giv-
ing them up to destruction.

. ; O . ' 1

MEDITATION XV.

Of persons that marry, and give in marriage.

MARRIAGE is now become necessary to the
greatest part of mankind, and is made warranta-
ble, yea, and honourable too, by the ordination of
God. I have already allowed its just praises to
a single state, (vide Med. 2.) and I hope there
are many that live in that state, pure and unde-
filed. But to oblige ourselves, or any that are
under our power, so to live, I imagine proves a
snare to many, and perhaps an inconvenience
to all.

But besides those that vow virginity on a re-
ligious account, there are a great many that pro->
long the single state of their children in spite of
their inclinations, onh a worldly account, in the
grossest sense. And what can I think of those
parents, who, knowing the inclinations of their
children, of a just age, constitution, and discre-
tion, and having fair opportunities of matching
them comfortably, do yet constrain them to pass
the flower of their youth, as the apostle stiles it,
and to stay for so many hundreds or thousands,
before they. will part with them.. I know there

VOL 2. . " 27*

314 Meditations.

arp a great many shuffling excuses; but to pre*
fer portions or jointures, an honourable or wor-
shipful alliance, a particular serviceableness to
ourselves, or to our affairs, before that peace, pu^
rity, satisfaction and contentment, which is in a
desired conjugal state^ must needs be a symptom
of a worldly mind.

If these parents do not behave themselves
harshly and bitterly against their children, ac-
cording to the apostle's phrase, (Eph. vi. 4.) yet
I am sure they behave themselves unseemly to-
wards them, according to this phrase elsewhere.

It does not belong to my meditations at this
time, to show the mischievous consequences of
such restraint, whether lewdness and wantonness,
inconvenient and pernicious matching of them-
selves, uncomfortable melancholy, diseases, and
perhaps death itself. But I am heartily sorry
to find this symptom of worldb'ness there, where
it ought least of all to be found.

The Lord pity all those who never saw that
they offended in this matter, till it was too late
to see it ! Of the like character are all those
parents and guardians, who by threatenings or
other severities, by perpetual importunities and
solicitations, do force their children, for mere
worldly respects, to accept of matches against
their inclination and approbation. If there can,
be any defiling a maid without deflowering her,
this is it; and it is the more abominable, because
it is parents defiling their own children. And we
need not wonder to see so bad consequences of
so bad premises; no wonder if they prove to
love where they marry not, who were forced to
marry where they loved not.

Meditations. 315

But of all kinds of violences, methinks self-
forcing is the most unnatural; and merely for
the love of land or money, to commit violence on
one/s own re asony judgment, affection* and discre-
tion, is next to barbarous ; nay, 1 question wheth-
er there be any thing in barbarity like it.

It was good policy, and is brought for an ex-

1 i- J A 0' 'I f

ample oi good oratory, &ic sacruegus, sic jur, stc
flagitiorum omnium vitiorumque princeps, ac est bo-
nusimperator, [although sacrilegious, and a robber,
a ring-leader of every crime and vill any, yet he is
a clever emperor.]

But how it should be good divinity, or how it
should ever be the language of the heart of any
divines, " She is ignorant of the things of religion^
proud, carnal, and many ways unsuitable ; but
she will make; a good wife, for she has so much
land, or so much money;" that this, 1 say, should
be the language of any Christianas heart, I should
be loth to believe, but how shall I help it ? For
what pretence can 1 -have for my unbelief, when
I do see so frequent examples before my eyes?

Does not every body, very day, see men and
women professing religion, marrying, or giving
themselves in marriage, to mates that are little
else than enemies to religion, plainly preferring
the advancement of their estates, and worldly
interest, before their spiritual advantages, and
the comfort of their soul s^ or indeed lives either?
Oh but they themselves know no hurt by them,
they have better thoughts of them; love is blind.
Would to God, -Christian people would deal sin-
cerely with themselves, and then let any of these
answer and say, whether they run on marriage,.

316 Meditations.

or blindfold pr no* , . If not, then they have either

-_- - _ --...--.. - " /- - ^ i /,- . ,. t i - if ' ' .--..!.-(--- i -;-'

observed or inquired. Andjif both "on i observa-
tion and inquiry they have found nothing ;yery
.desirable, but the estate or the portion, I would
fain know what is the predominant motive. And

to say . love is blind, is a wofinV shift ; it is but a
-sitting down tamely, and being content with the
character of a fool.

- It is too true, that the love of the world does
so blind the eyes of men, that they can see none
of these infirmities, deformities, inequalities, nor
ill consequences neither, that do plainly enough

M. ' / > - I'*/. O '

accompany or attend their matching; but this
does not render them the more excusable,, nor,
met hinks, should it give them any ease;

It was a little alleviation of. blind Samson's
misery, grinding in the prison, to think that the
Philistines had put out his eyes by force. But
for men to put out their own eyes, and then pry
they cannot see; or expect to be pitied in their
drudgery, is utterly in vain. Their bondage and
drudgery indeed renders them pitiable, but the
blindness that is alleged for the cause of it, ren-
ders them, ridiculous. But shall we think then
that every man and woman is bound to seek af-
ter the best; and accept of none but the,' best. per-
sons in marriage?

I shall not trouble myself about this captious

question. But sure I am, goodness with every

lover of:God ought to be a more powerful charm,

. than either wealth or beauty. It is the best

.match where they all meet, but that will not be

.always. However, if a man cannot have them

all, he can tell which he is resolved to have, and

Meditations. 31T

which Ke can be best content to want. This I
am sure of, if it be not a man's duty absolutely
tb seek! the best wife that he can get, it is much
less his duty to aim at the richest. I conceive
the whole world of wicked men and women is
justly divided into unbelievers and hypocrites*
and I cannot but wonder that men should think
themselves bound by the express commandment
not to match themselves unequally with unbe-
lievers, and yet make no scruple at all of un-
equal yoking themselves with hypocrites ; and
such I am confident God reckons all unregenerate
persons to be.

I conclude this black list with those, who rath-
er than not have fortunes, will make their way
to them by felony, at one blow breaking the fifth^
seventh, eighth, and tenth commandments. For
aught I can perceive, the marriage must be law*
fill, before tne conjunction can be excused from
being adulterous.

And he that takes a wife against the consent of
parents or guardians, and against the prescribed
method of the law, drinks stolen waters, though
he may say, (as I have heard children,) that he
takes them as his own.

Nay, though parents had no right in the dispos-
ing of their children to marriage, yet there is a
shameful violation of commutative justice, in steal-
ing fortunes, for which there is no satisfaction
given.

And indeed they that steal fortunes, are com-
monly such as are not able to buy them, or pay
proportionable jointures for them. But to what
a height o worldly baseness does this, arrive,.

318 Meditations.

when this . adultery and felony are exercised on
children, when their infancy and ; estates,; which
ought to secure them, are both instrumental to
betray them. To ensnare the child because she
is a child, is like robbing the poor because he is-
poor.

Magnum et memorabile nomen,

Stulta dolts astuti hominis si victa puella cst.

[ A great and honourable name, forsooth, is
gained, if a giddy girl be overcome by the treach-
ery of a cunning man,)

MEDITATION XVI.

Of patrons.

How agreeable it is in a well constituted
church, that, mere lay men should have the pow-
er of presenting ministers to benefices, and what
is the way in other churches, or whether their
way or our's be better, does not belong to my
present meditation. It seems likely to be attend-
ed with many cpnyeniencies, if the people of each
particular parochial church should freely elect
their own pastor. But what inconveniencies
might attend that too in time, I cannot tell, and
therefore I will not determine any thing about
it. I do not apprehend it to be any where con-
trary to the canon of the Scripture, that prei
sentations be made to pastoral charges as they
are here in England, considering the constitution
and circumstances wherein we are. But that

Meditations. N 319

among these patrons there is a great deal of
cprr u'ptiori, and many things that denominate
them carnal^ and lovers of the world, is too ob-
.vious. ." ' '. :.. ; - : - " " . .''" y . :i < ;:T "-.< !

Simony indeed, as our law understands it, seems
to be a sin of man's making, and I doubt men
deal with it accordingly; Tew reckoning their
consciences to be bound by it, otherwise than
iheir oath that they take against it, does some-
what straiten thefn ; which straits they think
they may safely use all possible shifts to be de-
livered out of, never mattering to be casti, [inno-
cent,] if they can but be cauti^ [wary.]

But supposing it to be only forbidden by a hu-
man law, yet .the reasons whereon that law is
grounded, seem to be so just and strong, that the
law does oblige on an higher account than its
own. And many presentations will be found to
be corrupt and carnal in the sight of God, which
do not appear simoniaeal in the eyes of men, or
the sense of the law. To be a pastor to a con-
gregation and a steward to any part of the h'ouse-
hold of God, is certainly an honourable employ-
ment, and does require much skill, faithfulness,
and industry. To feed, and clothe, and conduct
souls, is an employment which the great God
does not disown, neither does he refuse to be
called their Shepherd ; and the stewards which
he deputes must needs be so able, faithful and
painful, as to give each of his family their meat
m due season. It must needs therefore be the
duty as it will be the great honour of all patrons,
?s far as in them lies, to prefer overseers to the
flock of Christ, according to their worthiness and

320 Meditations.

fitness. OF how great use to the 'kingdom of
Christ and the salvation of souls, the settling of
such, pastors in congregations has been, and con-*
sequently how great an honour those conscien*
lipus patrons are worthy of, who have been the
instruments of their settlement, I can more, easi-
ly contemplate with admiration, than tell to sat-
isfaction. Who can, with a heart unbroken, cor*-
sider the manifold fatal consequences of setting
unworthy and unqualified pastors over the con-
gregations of Christ's ,flock ! The consequences
are no less than the very ruin of multitudes of
souls.

, And what shall I think then of those patrons*
who never at all regard the quality of the per-
son, but the .quantity of the gift ? They remem-
ber, : , surely the sin of Jeroboam, who made
priests of the lowest of the people; and there-
fore are resolved to run far enough from him*
and, make pastors of the richest of the people.
But their covetousness is no less carnal than his
prodigality. They will not be so base as those
of whom the prophet complained, That they pol-
luted the holy ojjice for handfuls of barley^ and
pieces of bread ; but they will not stick to do it
for handfuls of silver, and pieces of money. There
is no such famine in Samaria surely, that an ass's
head should be so much esteemed, and the souls
of men be fed with dung. No, no, the famine is
in the appetites of covetous patrons, who care
not what silly refuse of men they present, nor
how they infect or starve the souls of men> so
they can but fill their own pockets with the
shekels of the sanctuary, with gold chymicallj;
extracted out of these leaden priests.

Meditations. 321

are a more wary sort, that can make a
shift to escape the censure of the law, who are
yet actuated by as strong a worldly love as these.
\Ehey can match a daughter or an handmaid with
a presentation, saying to their clerk, as Boaz to
his kinsman, Jit what time thou buyest the fold,
thou must buy it also at the hands of Ruth.

Or if sufficient security be given for the resig-
nation of it, to see how grateful the clerk Will
prove within that time, or to see whether by
tfeat time a son or daughter may not need it for
a portion, it makes the matter a little the more
safe, but never a whit the more honest For
considering the great importance of this matter,
whosoever prefers consanguinity or affinity, ac-
quaintance, or importunity of friends, before
learning and piety, and aptness to teach, must
needs appear to be actuated by a worldly spirit,
and to bear the black brand of our apostle.

,Alas! How rare is pure, sincere, ingenuous,
judicious proceeding in this matter. How few
pastors are married to their flocks, without the
predominant mediation of friends, monies, im-
portunity, good turns received, or expected, re-
lation, or some such thing, which is alien to the
true qualifications of a minister !

MEDITATION XVII.

Of Chaplains.

; The employment of a chaplain is accounted
honourable, by virtue of the relation 4hat such
VOL. 2. 28

322 Meditation.

bear to princes, or peers, or persons of great es-
tate or quality. But it seems to be more hon-
ourable, on tbe account of the relation that they
bear to the great God, whose agents and mes*
sengers they are. For as the pastors and rec-
tors of diocesses and parishes are accounted God's
embassadors, even by Scripture authority ; so
these domestics ^may well be accounted his
nuncios or envoys, and their duty, no doubt, is to
deliver errands from God, to them that are call-
ed ,gods, but must die like men. And they seem
to have a greater advantage; and a fairer .oppor-
tunity of doing good, than their brethren.

If Timothy, who, for ought Lean perceive,
wassno chaplain, was yet charged to charge the
great and -rich .to be humble and religious ; much
more is it the -duty of these, who may have the
care of their prince or patron, when the bishop
or the pastor cannot. And to be the instrument
of converting one prince and his court, yea, or
one peer and his family to the serious and dili-
gent service of God, of how great honour arid
use would this be ! Oh that ail our chaplains
would propound to themselves the prophet Na-
than for their pattern; and his success in bring-
ing David to repentance would be for their en-

couragement.

It is not fit indeed to be so clownish, as to say
to princes, Ye are wicked.? but yet it is fit enough
to say, Ye are the men, with Nathan ; and with
Elijah, ye are the troublcrs of Israel. And the

t/ ^_ / /

same Elihu says, It is not fit to give flattering titles
to men. I would fain know of these men, if they
do not change their .patrons, and warn the.nr^ who

Meditations. 323

shall ; and where their blood will be required, if
they die in their sins ?

I hope there are many upright men in this re-
lation in the world, who design not so much to
live on their patrons, as that their patrons may
live to God; to sanctify their tables, rather than
to be fed at them;

But if there be any that prefer ease and se-
cular advantage, before the discharge of a good
conscience ; that seek to be accepted of their pat-
rons, more than to approve themselves to God,
their great Master, the sacredness of their func-
tion' will not excuse them from being lovers of
the world.

What then shall we think of those, who be-
cause one puts into their mouths and purses, are
silent, and say nothing, or to no purpose, in mat-
ters that ought to be spoken loud and often,
plainly and frequently ; and so for a bribe, be-
tray the souls of them, whom they are entertain-
ed on purpose to preserve; or, as the text speaks,
transgress for a morsel of bread; who stand by
and see the sinful, sensual, proud, covetous, pro-
fane conversation of their patrons, and of tneir
families and retinue, arid never yet so much as
once, ex postulate with them, as Eli, Why do ye
such things ? Nor softly whisper in their ears,
JVay, my brethren, do not so wickedly. Such a
chaplain was Amaziah, who prophesied at
Bethel, r

And, what of those, who do plainly encourage
their patrons to pride, idleness, excess, oppression,
and to a formality and indifference in religion;
persuading them, that so much strictness and ex-

324 Meditations.

f

actness does not become their quality ^magnify-
ing an half-faced devotion for perfect; and 'that
for a very good deed, which they know is done
by halves ?

And what of those, who run into 1 the same; ex-
cess of riot, the same sensuality, it ma^be intb
the same profaneness too, for compliance sake,
and to humour those on whom they have deperid-
ahee?

Such a chaplain was the young Levite' of
Bethlehem-Judah, who, for a suit of" apparel; arid
about 'twenty shilling a year, and his victuals,:dld
not scruple any idolatry that his master Miciah
was given to, Judges xvii.

In^any way to prefer self-entertainment or y ad-
vancement, or the humouring, pleasuring, or grat-
ifying of men, before the exercise of gracevtjie
using of a good conscience, Ihe reformation of sin",
the promotion of godliness, andithe advancement
of the glory of God,:is a symptomcbf a worldly
mind; though it be found among pastors olcon>
gregationSj or chaplains of families;

MEDITATION XVII. I

Of judges and magistrates: " -

J * " a . - . t

THE great Judge of the 1 world has deputed
here and there some among men, to be his vice?-
gerent s iiti the administration of justice. Iliis
certainly renders thfeir employment ^ very hon-
ourable, and he is a very bold and wicked man
who dares eowtemn so much as the refleetions of

Meditations* 325

the authority of God or the Majesty of Heaven,
at what rebound soever. But as this relation ren-
ders them honourable, and a sort of gods, or sons
of God; so it does engage them to the greatest
purity and impartiality imaginable, lest they bring
a reproach on their Lord, and the sons of Belial
take occasion to invert the proverb, and say, Jis
are, the servants, such is their master. The truth
is, they that are imitators of the divine purity,
justice and goodness, are in a far better sense the
sons of God, than they that only act in the world
by his commission. For how far soever the in-
ferior multitude are bound to obey them, it is
evident that the God, whose pure eyes cannot
endure to behold iniquity, does not farther own
them for his, than as they act by his authority,
that is, agreeably to hjs holy nature, and just
laws. I wish it were generally looked on as a
traiterous position against the Majesty of Heav-
en, that any man may act contrary to his na-
ture and laws (which is a taking up arms against
him) by his authority. Nay, the commission of
these men is so far from patronizing any of their
iniquity, that I doubt not but that they who pervert
justice, and commit violence and cruelty in his
name, shall be destroyed with a double destruc-
tion, and be twice condemned; once for being
ungodly sons of men, and again, for being ungod-
ly sous of God.

'V .- ?' ". '. .'. -' '

If a righteous king will hang a man who com-
mits simple murder,, he will not fail to hang and
quarter him who^commits murders and massacres,
and produces his commission to justify the same.

VOL,, 2. 28*

326

among these grandees of the world, it
m'3y be suspected that there are many loters of
the world more than of God.'

What else are all they, that either injuriously
invade the subjects of other princes or rigorously
rule over their own, forgetting that themelve&
have a Master in heaven ?

They that prefer the gratification of theiroWtt
lusts, the advancement of their own name, the
enlargement of their dominions, or treasures, hfe-
ibre truth, arid charity, and the peace and wel-
fare of the people committed to them, are of
this breed.

They that abuse their authority, either in es-
tablishing iniquity by laws, (which is a setting of
God's seal, the sacred sanction of a law, to a
thing contrary to his own nature and word,) or
ordaining severe and ruining penalties against
light offences, (which is a prostituting the author-
ity of Heaven,) or by making laws on purpose to
make men offenders, nor caring whether they be
broken or kept, so themselves may but nave
either the pleasure or profit of exacting the pert-
alty ; which is utterly unlike the goverrtntetit of
God, all whose restraints arid threaite ; nings do
principally .aim at the good and happiness of his
creatures, belong to this head. . '

And what else are all they that accept th'e
persons of men in judgment, or in tEe exeWtioh
of laws ; that set justice to sale ; that either ^de-
fer or destroy the cause of the pboiy because
is poor; or aco l uit the guilty, because be is
because they fear him, or love him, or aYe
to him? Is not this to prefer worldly'" reipects

Meditations. 32T

and' self-interest before righteousness*, and the
Wbrkl before God ? Let God himself be heard
speaking to these men, who are so kind to Ben*
hadad, because he is their brother, forsooth;
J -Kings xx. 42; Because thou hast let go out of
thy hands a man whom I appointed to< utter destruc*
tion, &c. ,./-..!

And what else are they, who in the execution
of justice, are influenced more by private disr
pleasure, than zeal for God or righteousness;
who, under the cloak of law, do gratify their
own sentiment, and, like justice Jehu, revenge 5
their own quarrel, and serve their own malicious
inclinations, whilst they pretend to be zealous for
the law, or for the Lord ?

MEDITATION XIX.

...'._ ! " '

''- ' i' . . ' j ; ' .- , .'-'..-' ,*

Concerning arbitrators, electors and jurors*

WHEN I consider tfe<v angry and malicious na-
tures of men^ who are so apt to take offence at
(fcvery small- -riiatte^ and^b desirous to be reveng-
fed on the o^ender 1 ; -and 1 the platitude of the law,

that makes so j man^;things'actibnable ? ' and tiie
incredible hiiil 'ti itid^jB' bf s nien learned ka^the law,
01* learners* of the lawy many of whom are very
ready to foment discontents^ and promote -trivial
J5iiits ; together with the sinful concomitants and
fatal effects of going, to law, 1 cannot bat think
the employment of arbitrators exceedingly Beces-
isary, and highly corn mehd^able; and I would com-
mend it above ull worldly business, (though pos-

328 Meditations.

sibly it may deserve a better name,) to persons
of good educations and understandings, estates
and leisure ; who commonly squander away their
time to no purpose, or to bad ones, because, for?-
sooth, they have nothiag to do In good earnest,
I think that a studiousness to prevent or compose
differences among neighbours, a tender care to
preserve or restore peace and charity, and good
will among men, and wise endeavours to prevent
or rescind the expence of estates in law, does
argue a mind divinely disposed, a truly noble and
generous temper, and is an employment near of
kin to the errand of the Son of God ; On earth
peace, &c.

And because it is a thing so excellent in its
own nature, and commonly attended with so
great difficulties, dangers and obloquies, it hath
pleased the great Lover of mankind, the Arbi-
trator between God and man, to give us the
greatest encouragement to it; Matt. v. Blessed
are the peace-makers, for they shall be called the
children of God. And well they may, for he is
the God of peace, and his name is Love. ; /

. But alas ! With how little .purity ; and integrity
is this excellent employment managed 5 what in-
vasions has the worldly ; spirit made on it, and
what defilements has it. mingled with it !; ,,

The good king of Judah, I recollect, ^bade his
judges remember* That they were to judge for
God, and not for man, 2Chron. xix. 6., But I
doubt our arbitrators, many of them, are of a dif-
ferent party, and arbitrate for man, and not for
God; I mean, either for themselves or for their
friend, and not for truth and righteousness^

Meditations. 320

they lovers of the world more than of
y who suffer justice to be perverted, and con-
sent to the crushing and? oppressing of a right-
eous cause, merely to gratify the humour or im-
port unit j, or to conciliate or maintain the favour
or friendship of the person that chooses them;?
Are not they very gross, who invert Moses, ; as
forsaking Israel, and favouring Egypt,, as having
an eye to the recompense of reward? .He was a
corrupt judge, who,, though he received none, yet
looked that money should have: been/'given him
of Paul. And how remote soever this .may be
from popular observation, yet God, who takes
notice of the hearts of men, does discern this verjr
covetous cast of the eye; and if the respect to
the recompence weigh down the respect to
righteousness, he will sentence this Balaam for^a
wbrldly arbitrator, for having so/much as a mind
to bev unrighteous, though, perhaps* he cannot OF
dare not: show it. .

How many of this bcee& there are I know not*

L suppose few or none, will confess it ; but I fear

the God who judges impartially will find, many*

-: Arid the number of those that live on this trade,

/and get as much by making peace as-other men

do by managing suits^ does too plainly declare

before men/ that there are too many.

'But besides these, I have observed many, who,

not sincerely regarding the merits; of the cause,

improve all thekpunning and dexterous skill that

they ! have, iia' the niceties of law, to baffle or

*avel, or invalidate the just cause of their oppo

nent; and, without any respect to right or wrong,,

account it their honour to stand up stiffly for the

330 Meditations.

person that chose them, and to speak and wran-
gle much in his behalf, merely that they may 7
get the name of .faithful arbitrators, and may be
thought not to lose the day, without taking much
pains to get it. Nay, some I have known so
faithful, forsooth, to the person that chose them,
that they suffer themselves to be bound up, and
engaged not to yield a jot further than he shall
give them leave, though righteousness, or the
reason of the thing require ever so much. Rare
faithfulness to their friend indeed, but shaniefuli
unfaithfulness to God and their own consciences-t
He that accepts of the office of an arbitrator on
these terms,, beforehand laid down, betrays a
great meanness and vanity of mind ; and he that
acts by these terms afterwards, betrays a great
deal of cowardice and falsity.

It seems not very improper to this head, to
think a little of electors, who, by their votes and
suffrages, are concerned to choose officers, magis-
trates, members of parliament, or the like, For
these electors are a kind of arbitrators, determin-
ing the case between competitors.

That this is a business of great importance all
will confess, as one on which the right observa-
tion of laws, and the Administration of justice
and judgment, and consequently the welfare of a
kingdom, -does much depend*

To have no regard to the qualifications of the
person to be elected, but to vote at a venture ;
to vote for him who speaks first, or comes next,
without any regard to his fitness for counsel or
business, is a point of great folly.

Meditations. 531

o be led by the predominant consideration of
relation or dependance, or to be influenced by
humour or the pleasure of other men, or by a
respect to private thanks or rewards, or enter-
tainments, not regarding the just qualifications of
a person fit to manage such employment, seems
to add baseness to the folly, and argues a mind
preferring private consideration before the pub-
lic good, that is, the world before God.

Neither is slavish fear a less worldly principle.
The poor heathens are to be pitied, who wor-
ship the devil for fear he should hurt them. But
to advance men whom we suspect to be of a
hurtful nature, into a capacity of hurting us, for
fear of being hurt by them, is a nonsensical folly
fit to be chastened.

If -I should, under this head, take occasion to
reflect on the generality of jurymen at assizes
and sessions, it would make this meditation bulky
and bitter; for all those who proceed not ac-
cording to evidence, that act not from judgment

^J V ^J

and conscience, that knowingly favour the guilty,
through foolish pity, base covetousness, worldly
love, or slavish fear; or oppress the innocent,
because he is poor, friendless, speechless, a stran-
ger, or an enemy, do proclaim themselves to be
lovers of the world, more than of God. And,
;O Lord, how loud is the cry! It reaches to the
of the earth, and goes up to heaven.

Meditation*;

. MED1TATI0N XX. - '--. , -^f a
Of landlords mid tenants. ; !l

^holy psalmist somewhere
TheJieavensareihe Lord's, but the earth hath
given to the children of men ; which -i& not ttf be
understood according to the sense of the ;proane
poet, Jupiter in ccdis, Gcesar regit <omnia terris,
Jove reigns in heaven, but Cassar rules ion
earth,] as if God had thrown the earthiouttpf
his hands, and would take no more care of it, or
had committed it wholly to the arbitrary, gaVf
ernment of men; for still vit is true, The: earth
is the Lord's; and however he has granted the
possesion of it to men, yet himself keeps the, pro-
priety, and the rich are his tenants, and the poor
his -under-tenants. Now among those children
of men to whom X*od is said to give the earthy
some have so little a portion of it, that theyimay
say with Him who was rich, but for our sakes
became poor, that they have not where
their heads; or at best they can challenge
more of the Dearth for ;their's than where: jt

_ . ' w

may lay their dead bodies. But yet in this une*
qua! distribution there is no iniquity ; jfor though
God, in dividing the earth among men, do; not
proceed by the law of gavelkind, yet he ; has
made provision for his poor under-tenants, having
charged his landed tenants, (whom we more im-
properly call landlords,) to see that they be "hot
starved, nor so much as oppressed. It is true
and proper speaking to say, that God has ap-

Meditations. 333

pointed the rich, all the rich, to be overseers of
the poor,; and has declared;that he accounts them
his enemies who are not their friends.

If < any of you have this world's good, and see
his brother nave need, and shut up his bowels
against him, how dwelleth the love of God in
that man? I John m. 17. God has riot left it at
thie liberty of the rich whejther they will admin-
ister to the poor or not, but has as much oblig-
ed them to charity towards them as to justice
towards one another. And it is not to be doubt-
ed but that the poor have as good a right to
some .part of our estates, as We have to the rest ;
not to take it by theft, but to ask it of charity.
And, for aughc 1 know, this may be one principal
reason of that saying of our Saviour's, (call it
prophesy or promise,) The poor ye have alivays
withyoU) that there may be an opportunity -for:
the exercising of charity, and that they who have
mammon may not want a way of doing good with
it, and making themselves friends of it. If it be
so, that the fast worldly blessing is to be rich, I
think the next is that there are poor about us, to
share our riches. %;

The noblest use that can be made of riches is
to give them a.way, (according to that-golden
sentence that it seems our Saviour was often
wont to use, Beatius est dare quam accipere^) [It is
more blessed to give than to receive j] and I am
sure the most proper objects of giving are those
who have little or nothing of their own.
IY But who can persuade the mammonists of this
Wiorld that this is good divinity ? Alas, how few
live and act as if they believed it ! Oh wretched

VOL. 2. 29

334 Meditations.

and barbarous guardians, who, instead of putting
clothes on the skin, pull off the skint from the

-flesh; and live in all manner of pleasure Land

. tonness, spending profusely on their lusts of
fulness, intemperance, or uneleanness ; arid in t
mean time exact the money of their poor ien-
ants, whereby these provisions may be made fof

/the flesh.

How dwells; the love of God in that man,wh(>s
hounds arid horses, and it may be mistresses toijy
are fat and fair, liking, and in the mean time his
poor industrious tenants and their children, so

..nearly; related < to their landlord, are almost reiady
to perish for want of bread. The poor in gene-
ral, as men, are nearer related to us by the; law

, of nature, than dogs and horses ; as Christians,
they are still nearer akin to us; and as tenants,
seem to be related to their landlords in a politi-
cal capacity, and to be, as it were, of their fami-
ly. For who can think otherwise, but thatGpd,
in distributing the kingdoms and lordships of the
earth* intended that kings should take : 'j all their
subjects to be their c|uMreri, as to paternal ca^ie,
and landlords shoulo^esteem /their tenants as
their ward, and constit-uent members of their fam-
ily. In the distribution of Jhe holy land,
gave no lot to Levi, whom yet he toted as ^
as any of the ^est, 'intending that the Lfejvi
should be ^maintained at the charge of the Re-
spective ?tr f ibes: among whom they resided. It is
pai|t|y thus in the distribution of the w^tffi;
wheeeiCfocl could easily have mstde provision of
land -f0r%very man, and have made all the in-
habkants of the earth freeholders ; but J h I

Meditations. 335

passed by one tribe, even all the poor of the
eartli ? *>n purpose, as iKsemsy~t6 employ the
c^re anii cnanty, and pityof their brethren about
tlieiai. It is a reasonable maxim in law, Cujus
ejtffycrum') ejus^est daninum^hat he who receives
the gains, should bear the loss; according to the
custom 'of the holy commonwealth, that he who
bought the land should also charge himself with
the widow,- and be content to have Ruth for his
wiie. So should every man who inherits or pur-
5cliases a lordship, consider with what stock or-
poor tenants it is charged, and take care that by
some honest means or other they be maintained.

-', ^ . . :.--- ( - W ~ -''.'

- But how dwells the love of God in those land-
lords, who, never considering the charge that
God has laid on them, nor the relation wherein
their tenants stand to them, exact the utmost
worth of the land, by their. good -wills allowing
nothing for the labour and pains of the .tenants,
nor lor their hazards nor losses neither. It is a
prerogative cbmpetible to God only, to do what
he will with his own* Eo'r all men are stewards,
and ougrht to eye the will" of God more than their

'-;.''," "" . ' "^ - CJ . ' V '

; Own wills. It is true indeed, that every larid-
Ipr^l may, yea, and ought to make the best of his
own; but then it must be considered in what
sense his lands are his own; (sure I am they are
so his own, .that lie must give an account of the
inanagement of them to a higher Landlord ;) and
\i.. must be considered what it is to make the best
of one's own. He makes the best of his estate,
'noit who improves it and racks it to the utmost
penny ; not lie who studiously adds land to land
and lordship to lordship; not he who lays up

336 Meditati&ns.

goods and monies for many years ; but he who
'puts his estate to the best use$ and improYeSyit
to the best ends ; who does most glorify God

* ' . i- , Ci7 J

with his substance ; who loves to give rather than
to receive. Go now, gentlemen, and in : God's
name make the; best of your own. ; ; J

And how dwells the love of God in> those land 1 -
lords, who, purchasing or inheriting open lord-
ships, (where from generation to generation
many poor families, partly by their labour, and
partjy by their right to commons, have liv^d,

comfortably,) do inclose them to their own prop-

. Y / ' . ' , ' ''* " r '

er use, without any just respect to the meaner
sort, who have some small interest there, or any
charitable respect to the poorest of all; and so
drive. those away from them, whom Christ-has,
foretold they should always have with them".
Job speaks somewhat rhetorically of the firstborn
of the poor, whom he would have disdained to
have set with the dogs of his flock; that is, he
would not have them his shepherds. But these-
men, by a barbarous metamorphosis, turn the
poor of the land into dogs of the flock, a sh.ej^
nerd and his dog supplying the place and; fen>
ployment of many families. It was a grievous
complaint when they cried, ... ,.,^ ;

Jam seges est ubi Troja Jutt, V ''

! : - - '_ . --' ' -.-'".;:'-- ' : -'--- '-'" *

[Where Troy once flourished husband'meh-may

.- , ..-. .- ... sow.]. -. '' "' T' ;;:f ^

The complaint is as iust. though the poetr*

.,/.., i ; . j ' o- - r---. - -'j

be not so good, yum

Meditations. 337

Jam canis est ubi segeserat,

no\y hunt, where crops were wont

; And how dwells the love of God in those land-
lords, who, when by their severe usage they
have made their industrious tenants poor, or
when some extraordinary hand of God hath
touched them, and made them incapable of punc-
tual payment^ presently cry, "Let all jthat they
have be sold, and payment made ; or cast the in-
sufficient tenant into prison, let him not come out
thence till he have paid the utmost farthing; and
let his wife and children seek their bread in des-
olate places, or starve the while." Good God,
thou hast not dealt so with prodigal mankind,who
have spent their primitive substance and stock
in riotous living, and by their own fault reduced
themselves to husks, but hast provided a ransom
for them, and put a fresh stock into their hands
to trade with. And what mercy can he expect,
who shows no mercy to his fellow-servant 1- He
shall have judgment without mercy, &c.

But on the other hand, as landlords do fre-
quently offend through pride, luxury, covetous-
ness, or cruelty; so the tenants, through idleness
and knavery, do no less demonstrate themselves
to be lovers of the world more than of God. It
seems toy the prophet Malachi, that God himself
may be robbed. Sure I am, landlords are often
defrauded; and many by the idleness and care*
lessness of their tenants in not paying their rents,
or by the greediness and knavery of their tenants
in impoverishing and dilapidating their lands and

VOL. 2. 29* ,

338 Meditations^

houses, are very much wronged, and perhaps.sbys

... j 7 . , V . IT 1l'*^-*

many such abuses, straitened and made less ca- 5
pable of paying their debts, keeping hospitality^
or befriending their other industrious tenants who
deserve well. For the poor to oppress the rich I.
is not so usual, but it is as certain a symptom of
a worldly mind, as for the rich to oppress the
poor,

MEDITATION XXI.

- .. - - * ' '

' - J -.V.'*

Of tradesmen.

* ' . - ..'.'-

< ' '-.:

SOME are of opinion concerning trades, as the
apostle speaks concerning the law, 1 Tim. iv 8.
That they arc all good, if a man use them lawfully ;
which, for aught I know, (if it be meant of trades
that are allowed by law, concerning which the
law has annexed rules, and to which the law
has annexed privileges,) is very true ; but yet
these two things must be confessed, That all
trades are not alike safe and laudable ; nor may
every age and temper be committed to any trade
indifferently. ;

Tradesmen are a very substantial and useful
part of a nation ; and their way of living seems
preferable to the living of gentlemen or husband-
men, as requiring more industry than the former,
and more ingenuity than the latter. The all-;wise
God doth instruct them to discretion. Bezaleel
and Aholiab did receive the spirit of architec-
ture from him, as well as Saul the spirit of gov-
ernmenti But yet, as if they were not beholden
to him, how great a part of them do prefer the
world, that great anti-deity, before him. So do

Meditations? 339

'they who make the getting oC wealth, and
the raising of .themselves,. >or the if friends or chil-
dren, to a singular and unwieldy greatness, the
muiri and highest end of all their occupations ;
little or nothing, respecting charity to the poor,
or the good of the public.

And so do they, who, by making false or un-
serviceable wares, put a che,at on mankind, and
elude the necessities of the world, instead of re-
lieving them. What can be more directly a.pre^
ferring of private gain before the publics good?..

And so do they, who, by lying or, equivocating^
by dark shops j or false Weights or measures, or
by a yea and nay simplicity, impose on the cred-
ulous or the ignorant ; who seek to buy cheap
by unjust disparagement, or sell dear by undue
commendation..

?So. do they, who take apprentices, with prom*
ise: to instruct them in their mystery^ and on
terms that may well challenge it, and yet through
ignorance, or idleness, or jealousy, do not do it$
or do it by halves ; or else, - through covetousr
ness, .employ *hem and .spend their time in ser-
vices < and offices alien to their vocation j sotthat,
at the^end of seven years apprenticeship, instead
of jbeing skilful enough to set up a trade, they
only understand how to dress a horse, or, tend a
child better than they did at first.

. " . ' ^ -.'- ... m . f/ A- .' . - , ' ' - -

:- ; rAnd.indeed all those tradesmen are lovers of
thfe world vnore than of God, who do not subor-
dinate their trading to the glory of God, gain to
honesty, and, their private enriching to the pub-
lic weal ; who are more solicitous to secure and
advance their worldly callings than 'to make their

340 Meditation,

tailing and election sure; < and take more^ pains 4
work out their fortunes than their'salvation. ;

MEDITATION XXIL

Of inn-keepers.

I have no mind to consider the popular objec-
tions that are made against the very employ--
merit of tayerners and inn-keepers. For although
perhaps it is not proper to call it a trade, yet the
employment seems to be ancient, and^ as the
world goes, is necessary, and rightly managed,
may be honest enough. The example of Rahab,
who seems to have kept an house of entertain^
ment in Jericho, a long time ago, justifies the an-
tiquity of this employment ; though I confess4he
exam pie of Rahab the harlot, does not add much
credit, to it. If any body be so witty* as to say
the Hebrew word Zonah, and the Greek word
wajwjj do signify an hostess, as well as an harlot ;
I will not from thence infer, that an hostess and
an harlot are synonoma, and that therefore ever j
hostess is an harlot. Yet this confusion of the
signification of words is apt to engender a foul
suspicion in men, and therefore I think for their
credit should not be much talked of. But if we
allow the antiquity of this employment, I cannot
sec what considerable service it will do them ;
for it seems that harlotry, and many other bad
things that I could name, are as old as it.

But be it ancient or new, it is now become ne*
cessary in several respects \ though perhap not

7 Meditations*- 34F

'V

so iieeessary in some others, as the inn-keepers
would have it^ and many, guests do make it. I
say it is become necessary, as men are now. For
in the primitive and purer ages of the world, the
kind and hospitable temper of men seems to have
superseded this employment, and to have well
supplied the want of it. It is not likely, may
some think, there were any inn-keepers on the
road, when Abraham* Isaac, and. Jacob, travelled
from one nation and kingdom to another, and no
man wronged them, PS..GV* 14. Nor any public
house in Gibeon; a great" city- of Benjamin, when
the Levite and his concubine, had like to have
lain in the streets for /want of ; lodging.; But yet
there might be for all that; and for aught T
know, those properly hired inns where Jacob's -
sons lodged, when they were fain to go as -far as
Egyptto market ; and Moses, when he travelled?
to be their deliverer. out of the same Egypt~~But
be this matter as it will ; however? kind and hos^
pitable the first ages of the world may be- sup-
posed to have* been, and these last ages are com-
manded to be*. Heb. xiii. 2. we find it necessary.
B^WV to <as many as go abroad, and cannot carry
tfeeir houses and-' provisions along with,them* that
the^re be appointed places of entertainment, where
they may buy the things which otherwise they
must want; and hire lodging,: or else lie out of.

. .1 confess 1 1 do not well know, what, in the
snse of this law, is called a laudable vocation ;
but I doubt not but that this employment, abstract^
edi from all the ill manners of men that have cor-?
rjagted-.it,-. -is, in in its own nature, warrantable, and-

'342 Meditations^

honest* The lusts of .menjiave^mingledrthein*
Selves with the best and purest employ merits on ,
earth, no wonder then if they\ have brought :$
blame on thjs. The; blame indeed is mor^
general in this than .in* others, but jpet it isjtp>be
hoped not universal neither-. For if we except
these that follow, and such like, for lovers of the*
world more than of God, the rest may pass for
current Christians. I mean, -

Such as are- innkeepers > out of cpvetousness,
who have other estates, or convenfent ways; to^
maintain themselves and their families comforta-
bly, and yet will adventure to live in an employ-
ment so full of snares and temptations to sins,
lioth of omission and commission. This seems
to conclude a greater zeal for earth, thacu
heaven. , i

Such as are inn-keepers out of luxury:and^inr
temperance ; not so much to accommodate the
necessities of. other men, as to pamper their own
Kists ; who live in that^way, merely becausie
they have made it their element, and must be
inn-keepers, to keep- themselves out of inns,
These make not i provisions for the necessities of
nature, but fife the flesh, to .fulfil it in the, Jusis

Such as are inn-keepers out of mere idleness ;
preferring a life of temptations and snares^bo 10?^
a life of pains and labour; venturing their salva-
tion, to save their bones. ^

Such as over-value their wares, and observj
no just proportion between the worth of the tliingv
and their own gain ; who care not how much th
get for how little.,

is' over-reckon their guests, demanding
of~thein for that which they never had,
ec&use they think that they cannot tell but
thafthey had it. ^ ? !

SUch as draw in and inveigle men to spend
their money, preferring their own gain before
their neighbour's time, or business, or family ;
Or if they do not draw them in, yet draw them
on, by one wile or other, to spend more money,
or /ctinsume more time than they ought or
Would. Is this to love one's neighbour as one's

self? . _ ' ; /' ;'..- ' ; ;. .:%

Such as care not to what excess or intempe^
Tance they serve their guests, but will either put
their bottle to their noses, or will never with-hold
it though they have drunk ever so long, or so
largely, while they see the shot will be paid;
that add fuel, when they see that men are al-
ready on fire.

/Who make no difference between day and
night, nor between onfc day and another.

Such as either seek to please their guests by
profane and filthy speaking, or are :afraid to dis^-
please them by offering any restraint or reproof.
!T^i^jitSl,iafid:b^''<si^'e|Kt tjoiseeCrod's good ejrea-
tuiJes abused, aiad Jriati^ theitbest ' ofothem, abusing
hrmsel^, and turning ftiinisetf oirit 6: a block pr a
beast ; toi be iidnteittvto: jhean God's holy name
pfofaned'and blasphethed without, reproof or re-
gret $ and;all rthis to make up ;a reckoning, Wilt
nlafeKup a^adxreckoning at the last. - -

Such hosts as will find me-n, women into the
tegain, if they will iwit pay well for their drink;

Such i" hostesses as sfet; tMmseIve&; to sal^, f
pettier with their liqudrs,; or by their want0ii

hayiours inveigle the silly to niispehd their
time or money. : i;!

'Such as cheat the king or his ^ncraiissioners
of what they .ought ' to pay for, by the same law
whereby they enjoy any thing.

-In a word, all such victuallers, inn-keepers,
ale-house-keepers, who .prefei-gain before gbdlt
ness, worldy advantage before the public peace,
or the peace of their consciences ; who will ex-
pose the health of their bodies, the salvation of
their souls, the order of their families, to live idly,
gainfully, luxuriously, are jDredominant lovers of
world, and the love of the father is not in themi
Go now, landlords and landladies, and comfort
yourselves in the antiquity, necessity and lawful-
ness of jour employment.

MEDITATION

Of beggars.

the^ first naming o this sort: of people, it
will be expected by somef that;! 'should give them
all a pass, and packl-theni 3away to p their^o wn
place. But I am not j certain \that one and the
same place is assigned to them all, and therefore
it is best to consider awhile of them.

I think there is a text somewhere speaking to
this purpose, as if ti forbade any beggar to be in
Israel. And I do well remember there is anoth-
er, that foretels that the poor shall never cease

the land v L tKink they may W^U fefe re-
conciled. There shall always Jbe persons 90
pi^r/as to,need to be provided ?fbr, and yet there;
ougfe to be such provisions made for them that
tjjey;shall not.beg; so that it is,ratlier the sino
tf^ rich than .of, the poor, that there are anjr
Beggars. There seems to be an : express law to,
preserve, people from, begging; but I know no
law or reason that forbids people to beg who
cannot, otherwise live. t

I know no promise that secures a righteous

man otn being reduced to a state of beggary,
and indeed no substantial reason that will defend,
him,;, he may as well beg as be banished, diseas-
ed, martyred. But what shall we say^^^M^
psalmist, who tells us, He newer saw ih$ i: qjjjji o/"
the righteous, begging, their b^ead, Ps. xxxyii. !?5.

I remember I once urged this text to a beg-
gar woman at my own door, finding her to di&?
course understandingly and Christianly, and to
pretend to religion ; who, premising, a sigh j an-
swered me very readily, " True, sir, the plalmist
does say so; but, yet we know there was a time
when he himself was forced to beg his bread;"
and thereon, quoted the history of Payid's beg-
ging the shew-bread of Abimelech.

C3 '-- ~ jjj -'''".,' ' " . >"\ , . . - *-."-.'

.This, answer I laid to heart, and it made ms,
k|p^ to her at that time, and to think more char-
itably of that whole tribe of mankind ever since.
For it is not only true that David begged hiSi
bread at that time, but it seems, as far as I cajr
compute, that some years of his life were fedift
a^more genteel kind of beggary. Arid I fiioa,
those divines who urge the promises of the
VOL. 2. 30

J46 Meditations.

to preserve the righteous from beggary, and
have David's experience in this psalm to be ac-
commodated to all ages, are yet fain to come o|f
and tell us, "That all these temporal promises
are to be understood, cum exception? castigationiis
et crucis, saving to God the prerogative of corr
recting and chastening his people, how and when
he pleases." For whatever David saw in his
days^ the apostle tells us of many in other days,
of whom the world was not worthy, who were yet
treated as if they were not worthy to live in the
world. And we see them in our days reduee<i
to a necessity of living on their neighbours, anil
asking Telief too. That these are poor, may not
be tKeir^pwn fault, but their Maker's pleasure.
Tha;tc|pBy ask relief is the fault of others, who
will not relieve them without asking. And as
for the formality of begging, which seems to be
most shameful, and of worst report, I do not see
but that it is possible for a good man to be re-
duced to this also. The blind and the lame who
begged by the way-side, and at the gate of the
temple, had some of them so much faith as to
be healed. And if we could take a view of the
inhabitants of Abraham's bosom, among the rest,
we should find poor Lazarus as formal a beggar

.-'- ft. - ' , . C3C? -

as could be imagined, translated thither from t;he
rich man's gates. How would such a sight make
us wonder and say, with them in the text, Is riot,
this he who sat at the way-side, and lay at the gates
begging ?

^j^j ^j

The wisest of men tells us, Eccl. ix. 11. That
wise men sometimes want bread, and men of under-
standing are sometimes poor.

Meditations. 347

It, is accounted a shame for men to beg, but I
think it is a greater shame to suffer them; and
this shame lights either on the rich who do hot
relieve them, or the magistrates who do not re-
strain them, if they are relieved. The law of
England has provided for. all sorts of poor y either
to employ the able or to relieve the impotent ;
krid yet, to the shame of the executioners of the
laws, we see that the hedges and highways are
not compelled to keep in.

It is certainly a great reproach to the= Chris-
tian world, and especially to our nation, that
there are any itinerant and errant beggars found
among us.

All which will not excuse the able who can
work, nor the impotent who are by law provid-
ed for in any tolerable manner, from being akin
to him whose character it is, that he compasses
the world about, and, like an idle busy-body, con^
tinually walks to and fro therein.

Much less will it excuse that graceless genera-
tion, the worst of mankind, who beget children
only to lay them at other men's doors; I mean,
who take no care to educate their children in
any commendable way of living, nor put them to
any good work or business ; but as soon as they
are a. little reared, as if they were heirs of the
universe, send them forth to seek their fortunes,
and to lay hold on that which comes next to
them,, as if it were their own,

Meditations.
MEDITATION XXIV. ^

'. . ; ." . ,":.,;::'':"/

Of wagerers* ; / je

IN this licentious age, wherein men gene rally
act hand-over- hand, and live ex-tempore^ not
troubling their consciences with any cases, nor
reducing their actions to any considerations, the
practice of laying wagers is grown very 'familiar
to almost all sorts of men. I will not absolute-
ly, without exception, 'condemn every wageT
whatever. For some are so small, and the win-
ning or losing of them is of so little regard, the
persons who lay them are so unconcerned, and
tree from fear or covetousness, and the end of
them so innocent, as to determine some little
doubtful truth, or to give a little life and vigour
'to some honest harmless achievementj and per-
haps it is so seldom too, that there seems to be
no danger arising therefrom.

But without controversy, the common andcus*
ternary practice of wagering is very unjustifiable,
and ought, with the rest of the symptoms of a
worldly mind^ to be exploded.

Such a symptom I take all wagering to be,
that proceeds from a covetous desire of getting
that which is another man's, or is accompanied
with a vexatious fear of losing our own. For
covetousness and distracting carefulness are ever
bad, and that cannot be very good that is the
proper, direct, efficient cause of them. If it be
said, that in so saying, I condemn all wagers with-
out exception^ even the smallest, a& being all at-

Meditations, 349

tended with some degree or other of covetous-
ness, I think it is very falsely objected ^ lor I
know some men, now and then, lay some small
wager, which they are very indifferent whether
they win or lose, nay, which they had rather
lose than win.

Such a symptom are all such wagers as are.
laid for tne abetting and encouraging of scanda-
lous or suspicious actions or sports. For if it be
unseemly, and of ill report to men to run races
naked, or women next to it; to abet the same by
Wagers, cannot be safe or seemly.

And such a symptom are all such wagers as
impoverish or weaken him who lays them, if he
lose, or his adversary if he win. It is a very
^uncomfortable way of coming to poverty, by los-
ing great wagers ; and indeed it is a sorry, paltry
way of getting riches, to get them by winning.
Abraham scorned a far more genteel way of en-
riching himself than this, by the spoil of his con-
quered enemies,-, that it might notbe said, that
the king of Sodom had made Abraham rich.

And such a symptom are all such bolt} wagers-
that are laid concerning events that are purely
in the hand of God, no room being left for second
causes to interpose, -and make a humajn probabil--
ity or improbability. This looks like a profane
piece of presumption. - For how can mortal man
intermeddle with' the counsels of* the" great God,

- r-.' W . ' 1 -" " " - ' " ' '

to stint, limit, engage or excuse them, and be in-
nocent? But I have known wagers also laid
mferely instead of arguments, when men have
Bad nothing to say in defence of their cause ; and-<
oijiers laid concerning things which can never be
voi, 2. 30*

356 Meditations.

proved or determined. And oftentimes they
who are so forward to lay wagers, will not ven-
ture to pitch 6r> a certain judge who may deter--
mine wnether they win or lose. These also are
symptoms like the former, only somewhat worse.
For besides the. impiety and impertineney y they
argue a great degree of shameful folly.

MEDITATION XXV.

Of Gamesters.

I THINK it is generally concluded, that exercise-
is expedient, and indeed necessary for the health
of me body. Physicians contend for the agree-
ableness of some recreations in particular to some
constitutions, and so they allot ringing to some r
shooting to others, hunting to others, and bowl-
ing to others. I had rather believe these artists
than dispute with them ; though it seems that
the end of all these recreations may be attained
as well by riding or walking. I shall esteem him
a wise and temperate man, who is induced to
these recreations by no other consideration but
that of health. But I fear there are few such.

Recreations are also said to be heedful to the
relief of the mind, which I wfll not deny. And
yet, so far as I can apprehend^ the variety ?o
business is the best recreation, and does as effec-
tually relieve the mind as any sports whatever.
For my own part, I would desire no better re-
creation of mind than to go from one business to
another, that should be within my call and com-

Meditations. 351

pass; and then seasonably to lay down both the
one and the other on my pillow. But whatever
may be said in vindication of Some sports, there
are certainly many others which cannot be justi-
fied; yea, and the gamesters will be found lov-
ers of the , , world more than of the Father.

Such gamesters are they, who follow sports in
their own nature unlawful, being against the rules
of justice, temperance, or modesty.

And such are they who follow sports in them-
selves lawful', unlawfully j that is, unrighteously r
intemperately^ or unseasonably. I reckon that
they follow sports unrighteously, who make a
calling of gammg y and rtecreation their business^
thereby endeavouring to get other men's estates^
or venturing to lose their own. The nature of
^commutative justice requires, that when I receive
that which is another man's, I part with some-
thing of my^Dwn which i& equivalent, and bears
some due proportion to it. Hereby the gains of
wagers and gaming comes to be ranked among
other filthy lucre, and may be matched with the
price of a dog, or the hire of a harlot.

And here, by the way, I cannot but stop a lit-
tle, and complain of the carelessness and cruelty
of. -those parents and masters, who instruct, or en-
eourage, or so much as allow their children, ser-
vants or scholars, to play for money. Is not
covetousness a sufficient blemish .to our old age,
but we must be inured to it in our youth? Is it
not cruelty to instruct children to cheat and
Wrong one another, before they be in a capacity
to make restitution I Is the love of money the
foot of all evil, and yet we take so much care to

352 Meditations.

plant it, and that in the minds of those whom we*
pretend to preserve from evil ? It cannot 6asil^
&? computed how much idle, covetous, conten-
tious, cozening conversation is ushered into tEes,
world by this kind of education; nor how mahv;
mischievous consequences there are of it. On
that all who pretend; to love the Father^ wouffj/
diligently watch against the introduction of the
love of the world into the hearts of their chi
dren by this means !

But besides those gamesters who unrighteous- 1
ly get or spend estates by gaming, there are oth-
ers, lovers of pleasures more than lovers of Cfodr
who spend their time excessively in sports, plea-
surably passing away their time, which, withoiijtr
pastimes, hastens away apace ; and which, when
it is past, cannot be called hack, though onejr
would give all the substance of his i house to re-
trieve it. I know it is unjust to determine the
same measure of time for sports to all men; and}
I think it is unsafe to determine an exact mea-
sure to any man; But every man's own con-
science, if he examine it, can tell tnm whether he/
be a lover of pleasure more than of God ; whetK-:
er he lives in pleasure ; whether he spends Ms'
time, either more largely or more gladly, in"
sports, or in devotion, or in good business, or:"
which he delights in most. It seems the
opher speaks in anger, who says, Indignus
mono nomine qyi vel unum diem velit esse in
tibus. That he does not deserve the name of a''
man who _ is content to spend one day in plea^
sures. Biit if he was in earnest, as he seems to: !
Have been, ; Lthink it is highly reasonable tha

Meditations. 353

ihe proiesstMrs of Christianity should be as seri-
ous and Abstemious as any heathen philosopher
oil' them all ; ah4 rather reduce the uniiin diem t
'[one day,] into unam htiram* [one hour,] than en-
large their liberty. 1 wonder exceedingly what
most of our gentlemen, and many of our scholars,
"think of themselves, (if ever they think of them*
selves,) and what opinion they have of their 6wb
temper and inclination ; who, from week to week,
spend more than a moiety of their days in sports
and recreations, in needless visits, impertinent con-
versations, and either in doing ill or doing nothing,
'or doing that which is nothing to their purpose,
nothing serving to their general o'r special catling.
They cannot imagine, surely, that by saying a
prayer, or reading a chapter in the morning, thejr
have purchased all the rest of the day to their own
use; as the Jews got the remainder of the fields,
a.nd of the flocks, by offering up the firs't fruits, and
the first born; or that by beginning in the spirit,
they have obtained a licence to go on, and end
in the flesh. One would think that a Christian;
preacher should make as much conscience of his
time as a heathen painter, and allow JYuUa dies
sine linea, No day without a line, to be a good
motto. It is certainly a weak argument, that be*
cause men have good estates, and need not work
nor trade to maintain themselves, that therefore
God requires no business at all of them, but that
their time is their own. And as for those who
are in a clerical capacity, methinks the children of
this world, (who act at a more industrious rate,}
should shame the children of light, or the lights
o| the world, (let them call themselves by what

354 Meditations.

name they please,) out of that silly fancy, that
because they have got a little learnJngVthe^ lieeii
study no more ; or because they can mate a ser-
mon in one day in the week, and preach it on
another, that therefore the other five are/their
wn to play with.

Among the worldly gamesters, the unseasona-
ble make up as great a number, as the unright-
eous or intemperate. I reckon those unseason-
able gamesters, who purloin from the Lord's day j
to bestow in sports and recreations. I will hot
enter into the controversy about the morality of
the Sabbath, nor the certain right of succession
that the Lord's day hath to the holy rest of the
Seventh day ; but I do believe that the con-
science of a good man is the best casuist in this
matter. And that every such man in the world
doth think it reasonable to appropriate some cer-
tain time to the more immediate and solemn wor-
ship of God ; and that no such man will grudge a
seventh part of his time to so good a Master, who
gives him all the rest ; and that there are many
such men, who are SQ, far fronxgrudging God one
day in a, week,, that they had rather every day
in the week v and every weak in the year, and
every year of, their lives,, could be directly spent
in the service of 'that God to whom they owe all
they haye^ and in communion with whom, (and
therein! place the true celebration of a Sabbath,}
their true and. proper happiness doth consist,
And I am of opinion, with Mr. Hales, and many
other good men, that "religion doth prosper or
decay m church, family, or single soul, proportion?

Meditations.

ably as the Christian Sabbath is observed

glected."

It seems that there are some pleasures -
ed us in .general, which are therefore called owr
own, Isa. Iviii. 13. which yet we are required to
refrain from on God's holy day. And I see no
reason he has to complain for want of recreation
on the Sabbath, to whom the Sabbath itself is
the greatest, recreation; which I pray God it
may be to all who pretend to a predominant love
of the Father.

As for those conscientious sensualists, who use
sports on the Lord's day to prove that they are
no Jews; the end may be good, possibly, but
the method that they take, will, I doubt, indiffer-
ently serve to prove, that they are no good Chris-
tians neither.

Besides these, there are other worldly game-
sters who indulge themselves in sports and pleas-
ures, in a time of public calamity or danger;
whom the prophet Amos describes, (<Amos, vi.
IrJoV) and God threatens above all sorts of mefc
that 1 read of, except those who blaspheme the
Holy Ghost, saying, That their iniquity shall not
be purgedjfrom them till they die, Isa. xxii. 14. in
short, it is the character of true Israelites, that
they cannot make merry when Jerusalem is op-
pressed, Psal. cxxxvii. and by the rule of con-
traries, it is a symptom of a sensualist to nourish
himself in a day of slaughter.

MEDITATION XXVL

Of factors,

. . SIN isvproperly si debt ; but- to be in dejbt, .. i
not properly a sin. If it were, w hat consolation;
cpultt be administered tp them who were born in
debt, and continue therein sore against their wills;
to them who are engaged therein merely by the
providence of God^ or reduced thereunto b^ the
injustice or oppression .of. men? But ye.t to be
much in debt, and that inextricably, is a very,
great calamity, and especially burdensome to it
just and ingenuous mind ; and yet more especially^
if cotractepy by any fault or folly of his own.
For if to lose estates, and lay down life itself
on a public or charitable account, be accounted
generous and virtuous ; to run into debt on such
account, ought not surely to be esteemed scan-.
dalpus.

Solomon somewhere tells us, That the bwrower-
is servant to the lender. And indeed if thei-e were
no more in it> but this loss of liberty, it would
make that condition troublesome and uneasy^
Bu t j alas, it is at tended with many other mis-
chiefs and dangers, which still enhance the ca-
lamity* The precept therefore, of owing no rnXm
any thing, Rom. xiii. 8. is given us in much mer- -\l
cyyand God does therein consult our ease^ saf^tj^
and quiet ; as by commanding us to be chaste^"
and temperate, and righteous, he does consult
our health arid credit. There are two commands
in the text,: To owe no man any thing, and to love

Meditations. 357

alt men always- The former seems a Very Hard

ainaost i

possible for them to perform it. ( Jwet idem gut
j$et /) [Oh that he ^rho\ commanded it Would
help!] The latter is seldom, Tdoubt, performed
fey the -rich ; whose riches,. *for the most part
make them proud, disdainful, oppressajye
ejvetowsi The performance } of vtfee "Ib
seems to depend on the performance of the
t^r> For^ how is it possible;that the |xf>or should
lae-put of jdebt, if the rich be not kind and chari^
table? But if all men did love their neighbours
as^^hemselves, then it were easy to conceive that
no manBeed.owe any thing ;to any. ^Whatxtheiii,
does God command men to do impossibilities ?
Does he withhold straw, and jet command his
servants to make brick ? Does he send men na-
ked into the world, and leave them destitute of
all things, eyen of Btrength itself, and yet charge

-..-- 1 {j *- ~ - ' ' ^y ' ' . ' - v - '' -'-' . ' " ^y

them neither to beg nor borrow, but to fetayye^
No, this cannot be. We must therefore relax the
seeming severity of this command, by some fa-
vourable interpretation, and sajy we must not wik
fiUl^ and needlessly contract debts, tior carelessly
and unjustly continue in them. It is neither true
norf charitable arguing, to conclude, that any man
is uniust, because he is insufficient ; no more than'

'"*- fj !.--,' ' ' ,' - - . - * .- _ . . .~ , -- .

it ?f as in the Egyptian tyrant, who concluded the
poprv pep pie were idle, because they did not give
mt|^fe t :Wonted tale ^ of , bricks, when the straw was
denied; :-> them. As there; may he great chftrity^
whore therejis but a mite, w p>ossibly nothing at
alljgjyen j so there may be true righteousness,
vfhere^othing ;js ^paid. And it becomes us to
TOI 2, 31

Meditations.

*' ' . * * " n

imitate the gracious nature of God, who accept-
eth men for charitable, 7n ^
'willing mind, according to what they have, and fc0|
according to what they have not, 2 CorJ viiii ;;l2i
Arid for righteous, according to what they can
do, and hot according to what they cannot. Tlie
consideration of the great debt, which we all;
even the most solvent of the sons of men, owe to
the Almighty God,_ should make us favourable
both in punishing and censuring those who are
indebted to us; and our short-sightedness and
fallibility should make us take heed we do not
prove ourselves uncharitable, whilst we so libe-
rally condemn other people for unrighteous.

But yet there is a contracting of, and continu-
ing in debt, which is very unrighteous, arid a
symptom of a worldly mind. Such is that, when
men by riotous, idle or extravagant living, spend
their own estates, and reduce themselves to a ne-
cessity of being beholden to other men's. Jf it
be liriskilfulness, unadvisedness, weakness or over*
sight, it is uneasy to he borne, and somewhat
shameful to be imputed. But I dare not say it
is wicked, because I do not know that any maq
is bound in conscience to be unsurprizably arid
indefeatably cunning in the management of ah^
secular affairs, no, though his education have Men
in it. .

Such is that, when men -see the languishing of
their trades or estates, and that they are no long-
er able to bear the weight of their expenses, and
yet f ill rather choose to supply those expenses
out of; ether men's estates, than they ; will ipe?
trench them. Nay, for aught . I knaw, charity

Meditation* 359

so ; cajled); may; Be

(coinmcmly so ; cajled; may; e to > a ;9
;! for pay ing to another man w hat isliis, ought
tg'ftaike- place of giy ing away one's pwp. ^
M Siichis that, much more, when men make o|h-
cjr: Wen's estates maintain their lusts, their uii-
^esaary pomp and grandeur of living, their un-
Jivieldly purchases or portions, or any thing su-

perfluous. .,;?;

Such is thai, when men either unnecessarily

delay ; to pay their debts, if they be demandeq;
or- dp not make satisfaction to their ability for
apyjloss really sustained, if it be required by the
creditor, which, according to the reverend bishop
Juel*, is the only allowable interest.

..'.'...., 7- - . -'-'".- ; ^f ' ' J - - '" - ' - f, *

Such is that, when men cast about, and seek
]ways to defeat the creditor ;, or will so much as
make use of any trick or nicety in law, to avoid
the ^payment of a just and honest debt. Nay,
such is that, when men cou)d wish with the m-
selves, that they could by any plausible means
defeat; him. Nay, if they do not with as much
cheerfulness, if their circumstances do capacitate
the^m, pay what they have borrowed, as they
bprrpwed; what, they needed, they cannot escape
the blemish of > covetousness. iniustice, or a pre-

J- ''-'- >' "i""' " ' -' i '' i 'i ' "" ' "- *

dominant love pi the world. , ...:-,

r MEDITATIOT XXVII.
Of creditors.

* IT hath pleased the wise Governor o the
world so to order it that no one man in the world

''A.:';';.'...;;., -^ >.-;./' - .;,-. ..: : - .':' .''-:,:/' -. '"- "-. :',

* (His name is generally spelt Jewel now, although it be Juellus
in Latin. It is spelt Jewel, p. 332, Shaw.)

306

should l>e furnished with all things j Ibii
HJea should, in some thing
pr bthier, staiid in need of tlie .assistance
ne%hbpuris. The greatest Icings
forced to borrow Auxiliaries, arid the widest |6
a3k counsel of their friends. God will loot hae
the head to say, so imicii as to the feet, 1 fictile '"''/id
need o/*^o?/. Whether it be 'by a sense of their own
insufficiency, to maintain humility in every jmanf,
pi- by a sense of the necessities of mankind, ,tb ex*
excise charity and benevolence in all men, Tltttbjiy
npt; but sp.it is, that all the members of Vfne
creation, as v^ell as of the body, mutually nee(|
tlie lielp of one another. And I douti not bu|
that it is a moral duty for all men to fee ready to
lend their assistance, to serv e a good ejid, as jfai|
as; their capacity will permit. For so commani^
edJLove itself ; Frbtn him that willbdrroto tiftKee^
turn thou not away. There are many people of
this qajddle-size in the world, wjho are iiojt sp
ricjh as to give away j but yet they are well abM
tplend^ at least small sums, for a small tliinlel
This^td<3o ? I reckon, is a great piece of charity^
an<d the mpsit considerable metnod, that ^meaii|
and inepnsiderable man can use. It is almpst lilie
tKe miraculous feeding of thousands with a few
jpaves, which was omv Saviour's charity, Where
the stpck was laid out, and yet was not lost, qoy
SP much as diminished, Mpney can dp that
without a miracle successively, which th^ste leaves
6f & by a. miracle performed at pnce. NPW 1
tjejie ve if nien were jpursuaded that ^they sHdujll
f gke t tip so many baskets full, ah<} that theirmo^-
ey snould fee multijplied as our SavipWs bread

flirtations.

;was,, $ey wpul$ 1^ to work wonders with
nioiiey too. ,, And 1 pray, who knows but tKait
, merciful God, who loves mercy, may, * by _ a
blessing of his own, inc re ase money so I aid

'

ti and will requite those who lend to tnin ; 'For
there is that scatter eth r and yet increaseih. I dp
jqipt Iliinjk it Was one of the same fishes wherewjtji
he ied .the multitude, that afterwards returned
tp" give him thanks, or make requital ; but; we
know that he who only gave fish with a little
bread tp it, received fish again with/'mpney in
the mouth of it. But suppose it should 'not please
jSpd. fp'w'ake any such advantageous restitution,
the lender has no cause to complain; for besides
liis principal, he has this interest of having done
good and relieved the necessity of his poor breth-
r^n. , If I lend an hundred pounds, and at the
year's Jend receive back my principal, and get
some six pound debt of my own discharged into
the bargain, do not I properly receive six per cent*
for my money? When 1 lend to the poor, I pay
part of a debt to them, and there is cny. interest.
/Well, lending is a great piece of charity, pi ain;-
ly poiiimanded, and highly commended in the
holy Book. And I doubt not, but that there are
jnany in the wOrld now living, who, if they were
9?illed, would come out and say, it has been their
greatest relief, and that they bad Begged, if it
had not been for borrowing. In some respect it
is an higher act of charity, than ffivinff. :

-"*"-- 'f^ ' ' ' ^^ * ' ' " ~ V_ -' ' : C3 - - ^J, - " - -.

I But yet there are a sort of creditors, who even
in leriding, do declare themselves to be lovers of
tije world, and not of the Father. So" d6 ihey
who lend out of pride and vainglory, rather to

"" " : ' 31* "' ' ' : '- ' '

ekhibMieif oWfrfiihies^

^aa the Persian

Esifa ii *t sioot out'of ; chaflty to 'them,

- ' - . _ '

slio$r'tfa<B riehes;0f his kingdom.
^VKho lend out of malice,
opportunity t6 ^reproach^ the debtoiy or
b^er him^i -like the counsel thai SheffiaiaL
ed?f charitably to give Nehemiali, to seiH*e
,self! iii the^etople^ the design of which was lidt
.indeed the good afad;safety of that prmce^ %ut
that t/the enemy might bring up an.evihre|joife
:against /him, and i-eproaeh him. Or if afterwarcfs
^hey make it a matter of reproach, it coffies^l
to ne. Or if they make it a Common pleasant
table4alk to others^ it swerves wonderfully from
tile command of pur jholy Lawgiver, whoeharg-
es us to bevreservedin-all:0tir acts of charitf,

- v

ibat the ?Ie ft bandy s near as it is^ should iimt
j^owlwliat the right hand doethv t

So do they, who lend out of carnal cunning!
the more easily to wind themselves into the
estiates-of otber; men, ; and to get a footing there,
from whence they are resolved^ if possiblei never
to be removed. This is like the wickedness of
Saul to Bavidj giving him his daughter to wife,
only that she inight be'a snare toliim^l Sam. xviii.
21 i and that he might be decoyed to his ruin.
Whether the psalmist alluded to this kind of poB-
icy among the Jews, or not, 1 know not; but
this;; pbpase- fits it ! very well, Psak cix. 1 l
ifares^tivw^S^
. Aiidiso do- ihey wlifc;lend;out of

'\ if - ' -

iiot out of any chaTitable design to

^ covers cWign to eiiricht them-

:-':'' { \*F - ' ;-'-; ''!;'*, 1^* *'

Meditations.

indeed
*nain intention is to multiply ffoeir

self, or his own private gaify in giving 'O
Apravfcs ; the sacred nature o charity^ whose
lovely character itis; ^h^^she^sec^e^^fr^roiW^
3?GprAxiii* 5. Yea, so tender i the delicate
jientthiution of t his graee^ that it fe viola tfed^lrf
an evil eye, by liankerMigav and expectatitoas,?awA
peet to reward^ where no bonds 'nort covenant
ntervene; Ulead the story of Balaam, arid
would ; think he was a naan very I fele from
ocovetousness, who would not go without;xpFe^
jleavle;, and when he was rcpiiie to Balak, would
iiot-take any brrbe^ or reward of him -at all* Arid
^et,lwhere man ^can see nothing^Grod^can ^behoM
faults: for under -alt this seeming: conteiiarpt of

"' " ^y r i

ithe world, the Sfearchenof hearts charges hifer^
That his way itia perverse before him. And again y
in Jude^ tr. 1 1^ Hebron 'greedityfoK rctoari^, jVhd
this now brings me to consider jof that notorious
sort of l : ende rs, eallied usurers, concerning whOto
;l must necessarily enlarge my meditation. ;

-&{ <> "; -v-.;'^ ' Of Usurers^ .*:":-:: >'r'

i I HAVE ofteir said; when 1 hiavel)efen consulted,
that I was not so well satisfied with the lawful-
ness of usury * as to practise it j nor yet daiire i

genertil term OKI/^, in its original sense, signifies
ibr the twe ' " ' " "

Usury, as a legal term, signifies th sum taken for the

Meditations.

should Ire furnished with all things ;' but
men should, in some tjiing or other, some l
or other, stand in need of the .assistance off -thel|
neighbours, /The greatest kings are someiime^
forced to borrow auxiliaries, and the Wisest tp
ask counsel of their Trie nds. God will not

the head to say, so much as to the feet, Ifiave ri^
need of you* W hetlier it be by a sense of their owfr
insufhciency, to maintain htimility in every inairi^
qt Ijy a sense of the necessi ties of mankind, to exf
ercise charity and benevolence in all men, I'Knoiy
not ; but so it is, that all the members ojfY1;jl|e
creation, as v/ell as of the body, mutually neeij
the help of one another. And I doubt not bui
that it is a moral duty for all men to fee ready to
Ipnd their assistance, to serve a good end, as fa|
as; their capacity will permit. For so comma,nd^
e ; cl JLo ve itsel f ; Frojn kirn that willbQvrow of }JieJ%
iuvn thou not away. There are many people of.
this middle-size in the world, wjio are hot so
rich as to give away 5 but yet they are well able
to lend, at least small sums, for a small tipie
Tin? to do, 1 reckon, is a great piece of charity
and the most considerable method, that a, .mean'
and inconsiderable man can use. It is almost like
the miraculous feeding of thousands with a few
loaves, whicK was our Saviour's charity, where

-.-*'" ' . " .. -if * ' . .--'.-

the stock vv as laid out, and yet Was not lost, nor
so much as diminished. Money can dp that
without a miracle successively, ^ which these loaves
df his by a miracle performed at once. Now 1
feel le ve if itien were pursuaded ihat they sHouM
titke up so many baskets full, and that their mon-
ey should 6c multiplied as our Saviour's breacl

Meditations. 3151

, they would try to work wonders with their
ey too. And Jl pray, who knows but that
|j|e7; merciful God, who loves mercy, may, ? by a
special blessing; of his own, increase money so laid

H-fui; !*. ;L -.>.'-::..- . / . . / . -i : -."

p v ut, and will requite those who lend to nun; for
tjiere is thai scatter eth, and yet increaseth. I do
npt -tjjink it was one of the same fishes wherewith
tie JT|sd the multitude, that afterwards returned
tp give him thanks, or make requital ; but we
itiiow that he who only gave fish with a little
Jbread tp it, received fish again with money in
tn^ mouth of it. But suppose it should not please
JGod to make any such advantageous restitution,
jthe ! lender has no cause to complain ; for besides
jiis principal, he has this interest of having done
good and relieved the necessity of his poor breth-
ren. If I lend an hundred pounds, and at the
year's end receive back my principal, and get
some six pound debt of my own discharged into
the bargain, do not I properly receive six per cent,
for my money? When 1 lend to the poor, I pay
part of a debt to them, and there is my interest.
Well, lending is a great piece of charity, plain^-
ly commanded, and highly commended in the
hblv Book. And I doubt not, but that there are

-' ' ' ,* "v '' . - ' .-* - ------

many in the world now living, who, if they were
calleij, would come out and say, it lias been their
greatest relief, and that they had begged, if it
|iad not been for borrowing. In some respect it
is an higher act of charity, than giving.
" l \But yet there are a 'sort of creditors, who even
in lending, do declare themselves to b.e lovers of
the world, and not of the Father. So d6 they
who lend out of pride and vain-glory, rather io
"^ 2. " 31* " "' '"'"

er* waiits'j; as the Persian monarch
Subjects^ * Esih. ii 4; ;not out of charity to them,
but to show the riches ef his kingdom. r >iks
v^So do'they^wiio lend out of malice, to^havesaii
opportunity to -reproach' the debtor, or insuft
over him $11 ike the counsel that Shemaiah see^ifr-
ed 1 charitably to gi ve Nehemiah, to secure li iiiir
.self in the temple j:the design of which was riot
indeed the good ahd safety of that prince*! feut
itliat;; the enemy might bring up an^evil:re;por#
:against him, and T'eproach him. Or if afterwards
they make it a matter of reproach, it comes? call
to ne. Or if they make it a common pleasant
table-talk to others^ it swerves Wonderfully from
tile command of our Jioly Law-giver, who charg-
es us to be reserved in all our acts of charity,
that the left handy as near as it is, sirould >riot
know JwHat the right hand doethi I

^So do they, who lend out of carnal cunning j
the more easily to wind themselves into the
estates of other menv and to get a footing there,
from whence they are resolved, if possible] never
to be removed. This is 'like the wickedness of
Saul to Bavidj giving him his daughter to wife,
onlythat she might be-a snare to him^l Sam. xviii.
21 i and that he might be decoyed to his rutrt.
Whether the psalmist alluded to this kind of pol-
icy among the Jews, or not, I know not ; but
, this; phr,ase> fits it very Hvell,Psal* cix. v lli

, Ajrtd]So dorthey wlioi;;l^id;out of
not out oi" any charitable design to relieve^Qth-
<>ult ot a cove^bos cWiKn to enrich them-

I' - - '.- ( O . ' -' ; -; ' ; - .^7!J

4o indeed accidentally
raain intention is to multiply tfieir
Whoever^ predominalitty seeks him-

self, 6r his own private gaiiij iii giving ; <>r;lenditi^,
rdepraves ; the sacred nature oJchaTii^ whose
lovely character it is^ that 'she -Sekethmtt^r&^ 1

liQoiVtxiii* 5. Yea, so tender is- the delicate

izenstitution of this? grace y that it is vioiisted^ bjr
?an evil eye, by 'hankerings, and expectatibttis,;attd.
;r:espect to rewardf where n6 bonds 'noi* covenant
^da^ntervenei. Read the story of Balaam, and
jpou ^would think he was a man ver;f Iree from
titjovetoiisness, who would not go without; express
jleave; , and when he was cprae to Balak, would
:Botvtake any bribe or reward of him at all. And
-yet,rwhere man can see nothing^ Grod can behoM

lauks; for under alt this seeming contempt of
,f the iworld r the Searcher , of hearts charges

That his ivtiy n)a perverse before Mm. And
:in Jude^ ven It. He-rm;greedityfivr^afd

this now brings me to consider <of that notorious

sort of lenders, called usurers, concerning
It must ; necessarily enlarge my meditation.

MEDITATION

, Of * Usurers* _

...*.I HAfBoften v ^aid^when ^ have beien consulted,
that I was not so well satisfied ^ with tlie lawiu|-
as to practise it j nor yet dalre t

*The g^enieral ;*?rm oM/r^Jm- its original sense, signifies
nfphey ^aid for the tise ofmen^y. ' ' '

Usury, as a legal term, signifies the sum taken for the

364 Meditations.

absolutely condemn it, without any limitation, ,jjjj.
at , any time yentui;^ on it^ >v lt

jf-liate >y<ear& (tori -never heard a^

it put x> antiquity) \crept intp tn conversation

and judgment too ; /and I fear out of the former

, '':" 47 ".- ^J L ' - . .'-' A ' X *. " ' ' '' ' '. ' " ' '. -"" ' ' ' - ';*: v ~1r.*\ ''X'''*7

into: the i latter ; for. mien usually set themselves
to justify what they do, and love to do]) pfljsp
many ireve^'end divines and professors of religion^
otherwise not scandalous, that mere modesty, I
think, keeps many men from meddling agains|
t)f,; lest .ithiey should appear to. meddle again,s|
them, and condemn a just generation. ,But^ye v t
it jjfissp Jully in my w^ay, and there being a f ne-
c^ssity that I must either step over it or renapye
it, I will prefer the interest of < ^ truth, before the
authority and friendship of men; lest whiie I
condemn the predominant lovers, of the worl4,j I
should betray myself to be one. Not that it liei

''-' : -" -" ' - ; ' '"'- "/ '-.- ' ' " " - ^ '', i ' '''*:

on my hands ^ to state ^and determine the cpntrcn
versy about usury, but to show that usurers are

"".-''. y * ' --- ---.-- - - mf . - - -. -. - ; -. : ' . "-, ' ' <

Ipy ers of the world more than of the Father. If
all) should happen to be found such, it is their
fault, and not mine; and, possibly, by the bles'
sing of God, the discovery may tend to the cure. ;
Controversy about usury, did I call it ? And^
indeed, I cannot but wonder what has made it ,a
controversy, 1 doubt we must give the samjis
account of the origin of the controversy, as jtli
apostle -, James does of wars and fightings Jn gen-
era!, that, it comes from the lusts of wen.

use of money, when that sum exceeds the rate established
by lawi Or, ''""' ' ^"- : -'> " '- .-" .- -' " : - .: ".' -^r^
Usury' is ; an unlawful contract on the loan of mpneyj ; to
receive the s,ame. again, with exorbitant interest. .

Meditations* 365

f conscience makes the case of conscience.
For God and his whole church seem to^haye stat*
e^tHis%atte^ s fully and plainly as any other
tlii^g wh'ateyefj and I cannot find that till within
tKejse hundred years, or thereabouts^ any 'body
appeared openly in defence of it, or dared go^
jibout; to oppose the authority of God and men,
c?f Scriptures^ councils, and fathers irr this iaaat^
ter. So that although usiny be a very old sh^
yet the defence of it seems to be a very new Be.
pkury is chiefly condemned by authorities* am!
chiefly defended by arguments. I will chiefly;
insist therefore on those two heads, and then, in
the last place, which is properly my business, de*
termioe the worldly usurer. : -t = v'

:; I kuow there are many arguments brbug&t 'fcjf
philosophers, politicians and divines against usu-
ry. But I do not see that there is any need^;o;
the weak props of human reason to Support dt*
vine authbrityi When God speaks, toe speaks
feasor^ wirether we comprehend it or not. Tof
his authority, therefore, I betake myself, as reck-
onirig that I need no more, though much more
noiight be liad. The command in Exod. xxii. 25.
and Lev. XXV. 37, is very plain and peremptory;

lend rnonty to any of my people who is poor
tliee, thou skalt not be to him as an usurer^ mi*
th er shdtt iKou lay on hint usury. If thy brother
$6 watien poor thou shalt relieve him. Takt no
ti'sury of him] or increase, but fear thy God, that
thy brother man live with thee. Thou shaU not

^ --V- -''" ^.' ; " - ""*- ' " V ' ' - ' ' '- ' "''"" ' ---.--

give him thy money on usury, nor lend him thy vic^
uals for increase. Afterwards, when the
giver comet to repeat this law, he explains

366 Meditations.

\enforees it, Deut; xxiii; 19, 20; Thou-slitifi
on usury- to thy brother, usury ofmoneifa ^ii
of victuals, mtiry of any thing that is lent oii tisi
unto a stranger thou mayest lend on usury; but unti)
thy brother thou shalt not lend on usury. )-"-"' Tftil
repetition of the law differs something irom^thei
formeiy but whether it be in fkvor of usuiy or
not, I shall see, when 1 come to consider the ar~
guments brought in defence of usury. Now let
any man; cast his eye on the fifth chapter of ^Nef
herniah, and consider in what a studious and fer-
vent manner that pious and charitable governor
goes about to reform this oppression, that was
crept in among the covetous nobles and rulers of!
his time. He was very angry when he heard
the complaint of the poor against the usurers.
He: enters into serious consideration with himself,?
and calls a counsel in his Own generous breiast,
how he may redress this grievance. He rebuk-
ed them; that, I suppose, might be privately.
But when that did not avail, his zeal did so
transport him, that one would almost suspect it
was beyond discretion ; he stirs up the multitude
against them; he argues the case with them | lie
presses it on their consciences from two or three
weighty considerations ; and at last condescends
to entreaty, / pray you let us leave off this usury?
And yet all the usury of money that they were
guilty of, was but the hundredth part, ver. II.
How zealous may we suppose this good governor
would have been against the twentieth piarH
which is esteemed kind usage in these uaysl
When David describes the man whom God will
accept, he requires that he be a man who puts

^Meditations. 367

; money to usury^ Ps. xv. 5. And when
tje prophet Ezekiel describes a man whom GdtJ
will iforever reject, he describes him by giving
&th on usury, and taking increase, Ezek; xviii. 1 3.
And again, describing a people whom God will
judge, he describes them by their taking tisury
and .increase, Ezek. xxii. 12. Where, by the by j
we may do well to take notice of one of the most
angry phrases that. I think dk> occur in all the
Scriptures, ver. 13. Behold therefore 1 have smit-

' ' '* ,v J *.;'''" " ' " ' /

tentpny. hands at thy dishonest gain, i\
,, These cpminands are very plain and express,
one would think, these promises very great and
precious, and these threatenings very dreadful.
He had need of the reason of an angel certaintyy
who r shall go about io evade 'the sure ' word of
prophecy. And yet how plainly soever these
things are delivered, there is this further to be
observed in the delivery of them, that both in

-* ;';:.-', - ' ' - " v

that twepty-fifth of Leviticus, and fifth of Ne-
hemiah, the taking of usury, and the not fear*
ing of God, are /phrases of the same importj and
it, is as much in plain English as to say, He who
takes usury has not the fear of God before hi$

, fearful character ! Is there any man in the

. - - .'~ ~ ' .1 ' ' ' V ' '

wprld.whp would in cold blood be content that
t|iia shouijd be predicated of him ? A like obser-
va^ion;is to be made from both those texts in
Ezekiel. How light a matter soever this licen-
tious and wanton age makes of usury, scarce as-
signing it a place among the venial sins, and poor
peccadillos of life, this inspired prophet itiuks it
with, and for aught I can perceive^ makes it equal

368 Meditations.

in complexion and stature^ to
tents, oppression^ profaneness, Sabbat h-breaking,
whoredom^ incest, murder and idolatry, ; If I: had
.ever%o;jfcdod an opinion of thfe lawfulness jdrid iit-
tobceficfe ofnistiry^ arid were able to discourse ev-
<er so learnedly and rationally in the defence of
it, yet r profess this black regiment of comrades
that go along with it, in a list of God's own draw*-
ing up, would scare me from owning it, or taking
acquaintance to it^ Jlffe comitum vestigia terrentj
[the 5 footsteps of its companions terrify mei];;it is
a pre tty strange expression of the prophet Je re?
tniah, Jer. xv. 10. Wo is me, my mother, &c. -1
ktive n&ither lent on usury, &c. yet all the people
Ctirse me* I have somewhere read a paraphrase oh
these words to this purpose. "If I had been an
ustirer indeed, or some such notorious pest to
mankind, it had been no wonder that evFy ; HG|an^
hand should have been stretched out, and every
man's mouth opened against me. But this is my
astonishment, that I am no such person, yet they
curse me^; they use me no better, than'though
I were the vilest of men*" I hope for my friends'
sakey that tJiis private interpretatiQii of th;B
words is severe, (though a learned doctor of
our own adheres to it,) and do much rather'em-
brace the sense that the learned Glassius gives
of the m^ who acknowledges a Synecdoche specieli,
[one thing of a class or species put for the whold,]

-" I

in the words^ and so paraphrase them
have had no dealing in the wdrld^ which usually^
is cause of fkl ling out, yet the people eursevme; ?r
I have somewhere read it pleaded en the behalf
of 'sury^ that -it is no where condemned by name

Meditations. $73

in the New Testament. Suppose this to be true,
metbinks it is but a small consolation, and should
'yield but a small encouragement to the -usurer.
The iHoly Bible is divided into lour parts, Moses,
-and the Prophets, and the book of Psalms, and
't he New Testament. May we think it safe to
do a thing forbidden in three of these, because it
4s -not spoken of in ; the fourth ? 1 think I may
'say concerning the usurers that plead this, our
Saviour concerning the surviving brethren of the
Gospel glutton* If they hear riot Moses and the
prophets, neither would they hear, though thvGospel
should speak the same thing.

And* what, are false weights and measures too
become lawful > under the silent -Gospel, though
so thundered against by the law and prophets ?
'Has the silence of the ; Gospel given a toleration
to perjury* blasphemy, and false-witness4yearing
tod T If it be saidf that these things are forbidden
in 'the Gospel, under the, .general name of injus-
tice - = and unrighteousness ; it may be retorted,
that usury also is condemned under uncharitable*
ness arid oppression. I remember bishop Jewel
grounds his -severe discourse against it, on 1
Thess. iv. 6. Butt what though the word should
not be there, and that it should not be forbidden
% the plain; hateful name of usury ; if the same
thing be forbidden and reproved by some other
phrase, is it not as bad for the usurer ?

; Afad what lse can be forbidden, by the phrase,
of not hoping for any thing again from what we
lend; -which occurs in Luke =vi. 35. Lend 9 hoping
for nothing again. This cannot well be inter-
preted of not expecting so much as the principal
VOL. 2.

;374 Meditctiiom.

again, for that would make the charity to
;giving, and not lending; and that Christ had
spoken of, ver. 30. And yet there must needs be
some sense in the words, being the words of one
who spoke notking in vain. It can be no less
than this, then, that we must expect nothing over
and above, nothing resulting from the kindness,
and this the composition of the verb with the
; preposition *, will fairly allow, if not enforce, in
the judgment of .any good grammarian. 1 am
not ignorant, .that the verb oun*7n<-b, is said to be
.used sometimes to signify despairing. Neither
am I ignorant, that there is nothing spoken in
words so plain and easy, but that the wit and
.-learning 01 men, especially when it is called in.to
raid their worldly interest, may perplex and per-
vert it. But it is a great satisfaction to me to
consider, that all the translators of the Gospel
into all languages that I understand, do translate
the word, by hoping for nothing again, or from,
thence ; and not one of them that I know of, by
despairing nothing. And those translators are
supposed to be of the most learned persons : in
every nation, as every body know they were in
our own. But for once, to gratify these critics, I
will see what sense can be made of the 33d, 34ith,
35th verses put together, if -we translate p$ff
vinkirt&ns, despairing nothing, or, not despairing.
Our Saviour is earnestly exhorting his followers

- " v *J ' -

to higher virtue, and a greater degree of perfec-
tion, thairtheTest of the world attained to. Npyy,
-says he, if ye lend tojhem of whom ye hope to re-
ceive, what thanks have ye? But (mark the op-
position?) /. say unto you, lend, mi despairing* The

Meditation?. 375

word but must make an opposition, all will grant %,
and I wonder what opposition, what difference,
there is between hoping to receive, and not des-
pairing to receive. Sinners lend hoping, but
Christians must lend not despairing. Is not this
a- -high degree of perfection hi a Christian, think
ye, above an heathen? But there may be anoth-
er subterfuge ; Not despairing, that is,; But that
God' will repay you. I? confess, if the* next words
had given a reason of the former, and said,, For-
your reward shall be great, there had been some
colour for this interpretation. 3ut the words
are a distinct sentence, giving an encouragement-
to the practice of all the duties of mercy and
charity before required ; And your reward shall
be great. Now then, if these words &}> xTefrirtgovrss-,:
do condemn mental usury, then surely much more
that gross and formal usury which is owned and
established by paper, wax, and witnesses.

This then'seems to be our Saviour's doctrine,
that his followers should not be usurers. Now
I will a little consider his discipline; and that I
find was very severe against usurers, reproving
them, spoiling their trade, and casting them out
of the temple. The story is very famous, con-
firmed by the mouth of four witnesses, even
every one of the evangelists, Mat. xii. Mark xi.
liuike "xix. John'ii. There was good care taken,
we see, that this passage should not be forgotten.
And our Saviour's zeal in this thing is very re-
markable, 1 think I may say singular. For I do
not remember that ever else he exercised such
discipline on any sort of men; that he ever beat
ajiy man besides, nor reformed abuses thus with

376 Meditations.

hi3 ; own hands. The disciples might wslHake
notice of it indeed, as a singular piece of zeal,
when they saw their Master, a meek, peaceable
jxyrson, who never used to concern himself in
other men's matters, nor intermeddle in their af-
fairs, though sometimes courted to it ; and one'
who would rather pay -money wrongfully, than
give any offence ; when they saw him bestir him-
self, and make such a bustle in the temple, over-
turning tables and seats, scattering money up and
down, driving out men and beasts with a scourge
made by his own hands. But here the learned
usurer, (and indeed they say some learned men <-
are usurers*) criticises on the words xeft*W*; and
xAAvr*< which we translate money-changers ;
and tell us,, that they signify such persons as sat
usually in the market, and at this time profanely
in the temple, to change greater money into
smaller, for the convenience of buyers and sellers.
I believe the words signify thus, and the etym@l-
ogy of them imports as much ; but yet these crit-
ics themselves (as Ravanellus forex.ample) con-
fess that these men did quazstuin facere^ make a
gain of their changing, or lending, or whatsoever
it was* Usurers indeed are very modest, they
will scarce own their own name at this day ; arid
I suppose they might be somewhat shy then,
rather choosing to be denominated from their
changing money, than from letting out to usury.
But yet it is very plain, that these money mer-
chants here spoken of, who had their tables in
the temple, were usurers, letting out their own,
or other men's money, for advantage". This
tho constant signification of the word tmpezitce r

Meditations. 377

or stabler-men, in profane authors, does justify:
and; not only in .them, but in the holy Gospel too,
wjhich tells us almost in terminis, [in the very
terms,] that they were usurers, . Mat. xxv. 27.
Thou oughiest to have put my money to exchange^
(r^*7rf^tris) and then at my coming, I should have
received my ,own with usury.

Well, but though these changers of money be
granted to be usurers, yet say the theological
usurers, (and indeed they say that some divines
also are usurers,) "The severity that they met
with from our Saviour was not because they
werer usurers, but because they profaned the
temple with their tables; for how harmless a
thing soever usury is, though it be as innocent as
doves, yet it is hot fit that either it or they
should come into the holy temple." I confess
with the apostle, it is true, There is no agreement
between the table of the Lord and the table ofdev-
Us; but yet if we look well into our Saviour's
behaviour in this act, we shall find,4hat as by his
overthrowing their tables; and thrusting the H
out, he chastised their profaneness ; so by his ver-
tial reproof he taxes their very employment, call-
.ing them a company, of thieves, Matt. xxi. 13.
jft have made it a den of thieves. This [Ye] can-
pot he meant of the buyers and sellers.* Buying
'and selling is a very warrantable thing, especially
when it relates to the service of; God, as their's
did. Besides, Christ; gave them their lesson by
themselves, as St. John tells us, John ii. 16. Make
not my Father's house a house of merchandize. It
remains then that the [Ye] must be directed ta
tfee usurers, whom he ranks among thieves. If

VOL 2. 32*

MeditutidttS.

any body has a mind to solve the matter and
"'Perhaps they were not honest usurers^" I am,
of the same mind; and so, at last, we are una ; -
wares agreed.

MEDITATION XXIX-

Of human authorities against usury.

FOR my own part, I do not pretend to be a
person of great reading. But I have read 1 the
books of some men, who have read many books;
and I verily think by what I have found in them,
that the very quotatiens out of books against usu-
ry, would of themselves make a considerable
book. But I ant resolved not to enlarge here,
as depending rather on the sure testimony already
ferought. As for myself, I think if I had ever so
great a mind tb>a thing, and plausible arguments
for it too, 1 should hardly adventure on a thing
so universally condemned both by heathens and
Christians, and these both Papists and Protes-
tants, councils, fathers, and modern divines of the
greatest reputation. The general councils of
Agathn, the first Nicene council, the first council
of Aries, the first and second of Carthage, the
Eliberitan council, the council of Tours, and the
Lateran council, with others, are eited to this
purpose, as condemning and censuring usurers
more or less. The best recorders of the mat-
ters of primitive times assure us, that the person
Suspected of usury, was denied the common sa-
lutations in tjbte -streets, and the kiss of charity i*i

Meditations. 370

the church ; his house, usually called the seat
of Satan, and it was held unlawful so much as to
felch fife from thence. But how much fire is
fetched from thence now.-a-days, even .-to. the con?
suming of the houses, and land too, of them who
fetch it! It were endless almost to quote the pas-
sages out of the Greek and Latin fathers condemn-;
ing usury, such as Clemens Alexandrimis, Basil,
Gregory Nys.sen, Gregory Nazianzen, Chrysosr
torn, Tertullian, Lactantius, Ambrose, Jerome,
Augustine, and many others. The canon law
contained in the decretals, and the civil law give
the same verdict. And our statute law, both
in the time of the Britons, Saxons and Normans,
until Edward the Sixth, is to the same purpose ;
for which I refer any one, who has a mind to
be particularly acquainted, to Dr. Fenton's book
written on this subject. The heathen writers
generally tax it. Cato says, the usurer was
condemned in a four-fold restitution by the law.
The philosophers, Plato, Aristotle, and the rest,
bring many, arguments against it. The poets,
after their manner, condemn it by epithets, caL-
ling it Usura vorax, turpia lucra fcenoris, tur-
piter exhauriens privatas opes, depascens publtca
eammoda, [voracious usury; the base gains of
usury; meanly exhausting private wealth, and
preying on the public advantage $ and the usurer
with them is a man, Divitias injustojcenore qw&>
rens, [who seeks riches by unjust usury.] It
would be voluminous almost, to give in but the
names of modern divines, (however 'different in
their persuasions concerning other things,) that
onsen,t in .the censuring of usury. For both the

38Q

Presbyterian assembly nof .divines in their
tions, (and how many
in that assembly I know not,) and the low
try divines, select, learned men in their an not aw
tions, and the Episcopal divines in their books,
(some of which were written on purpose,) do
speak to the: same import, and represent usurers
to be what Erasmus in plain terms calls them^
Personcts o$osas, |hateful people.] As for the:
annotations, both English and Dutch, (in the
composing of which, so many famous men were
employed,) I need not,, save to refer any jcpan
thither, that has a mind -to know their sense. J
will therefore conclude this testimony witli three
of the most learned casuists among the bishops
of the Church of England, since the reforma*
tion; bishop Jewel, bishop Andrews, bishop
Sanderson. . . '

As for bishop Andrews, it is, well known that
he wrpte a theological treatise, on purpose to
condemn usury; and that he wrote it in defence
jof 'the Church of England, against the slander
that she lay under; so that he seems to speak
the mind of . the whole Church of England, out
of whom I will only observe what he quotes iron)
Hottomannus, as to the civil law, (though he, ij
otherwise full of authorities. and arguments against
usury;) From him he quotes these maxims
against usury. ..,'.... . ,

^^J" - " V ' ' - - ' . ' ' '. f i ''".'"'''

1 1 *f That it is of the very essence of lending,-tjhai
it be free and gratuitous* , ,>

"TRliat; men are notio receive certain
from ^uncertain negotiations or adventures.
fil " l^hat .nothing of gain is to be exacted,
nothing is exchanged.

" That society cannot subsist without the com*-*-
naumcafion of damages and hazards, as well as?
profits;

"That things that are consumed in their using,
are not capable oususfructus,vrhichisthe use or
profit of what is another's, the propriety, or sub-
stance of the thing being still the owner's.

"That human laws, regulating the excess o
usury, do not invalidate the divine law absolute*
ly forbidding it."

These things I have only brie/fly quoted out:
of him, to explain the sense of the civil law ; and
so 1 will dismiss him> because it is an easy thing
for any conscientious man to have recourses to =:
the book itself.

But there is a, treatise of bishop Jewel, ap ex-
position of the epistles to the Thessaloniansy
which possibly may be but in lew handsel will-
therefore tell more: largely what he says to thist
point. 1 presume he is: generally acknowledged:
to be a learned and pious Protestant;; That he
wrote much and well in the defence of the
Protestant religion, against Papists, his; book
(which has the honour to he kept in churches
with the Bible and the homilies) does declare ;
and that he, was exiled for the profession of it,
our histories do assure us. This good and learned
man, in his sermons on 1 Thess. iv. at Salisbury,
takes an occasion from the sixth verse to dis-
course about usury, and says, in plain terms, that
44 -It is such a kind of bargaining, as no good' or
g6dly man ever used ; a monster in nature ; the
overthrow of kingdoms ; the plague of the world,
and the misery of; the people." And having showed

332 Meditations.

what a bad origin it is of* and what woful
attend it, takes an occasion from the fore^quoted*
passage of Cato, to show, in many respects,; that,
"the usurer is worse than the thief." And having
largely quoted many learned and holy fathers^
such as Ambrose, Augustine, Chrysostoinv Hier-
mne, speaking very positively and sharply against
usury, he adds, that "There was never any re-
ligion, nor sect, nor state, nor degree, nor pro-- 5
fession of men, but they have disliked it." They
are the very words in the book. Philosophers^
Greeks, Latins, lawyers, divines, catholics, here i:
ties, all tongues and nations, have ever thought:*
an usurer as dangerous as a thief. " And our
forefathers," saith he, "so much abhorred tmV
trade, that they thought an usurer unworthy to
live .in the company of Christian men; they ex-'
communicated him; they suffered him not to be
a witness in matters of law; they suffered him
not to make a testament, and to bestow his goods/
by will; nor after his death, to be buried in the
burying- place of Christians." Towards the end
of his sermon, he calls God for a record on his^
soul^ that "/he has not deceived them, but had
spoken unto them the truth;" and says, "If I b&
deceived in this mat te r, O God, thou hast de-
ceived me. Thy word is plain. Thou sayest^i
Thou sHalt take no usury ; and he who taketh^in^
crease shall not live." And, at last, applying him-
self to his auditors, he adds these words, "I hear- -
that there are certain in this city who wallovr
wretchedly in this filthiness, without repentance^
I give them warningy in the hearing of you allj
arid in {he presence of God, that they iorsake L -

Meditations. 383

4hat cruel and detestable sin ; if otherwise they
continue therein, I will open their shame, and de-
nounce excommunication against them, and pub-
lish their names in this place before you all, that
you may know them, and abhor them as the
plagues and monsters of the world."

If this vehement testimony should be less re-
-garded as being the testimony of an old-fashioned
divine, as possibly some novices will speak, I will
add a very late and learned one, a professor of
divinity, a professed casuist, whose learned de-
terminations in other cases are taken for oracles,
even by those very men who refuse to hearken
to him in this. I mean Dr. Sanderson, late bish-
op of Lincoln, who, in his fourth sermon, Ad
.Pppnlum, having told us that most of the learn-
ed have concluded usury simply unlawful, de-
livers his own judgment presently after in
these words ; " The texts of Scripture are so
express, and the grounds of reason so strong
: against all usury, that when I weigh these on the
-one side, and on the other side how nothing at
:all: that is, which I ever yet saw or heard alleged
to ithe contrary, 1 cannot find in myself charity
enough to absolve any kind of usury, with what
^cautions or circumstances soever qualified, from
being a sin." And again, towards the end of that

- - tx ' ~ ^j *

.discourse, he says, " It were, not possible usurers
should be so bitterly ^inveighed against by sober
.heathen writers, so severely censured by the civil
tinid canon laws, so uniformly condemned by godly
fathers and councils, so universally hated by all
.men, of all sorts, in all ages and countries, (here,
margin, he quotes Jer. xv. 10.) as histo-

&fld ^iperienfce -manifest they - ev&r? have
Hb<eeh- and 'are, , if their ;]3i'acti<je and 'calling ; -had
-been ; any> way 'profitable} -and -not Meed every
^vay^htiiFtful and incommodious, both to private
'ttten- and; public- societies."

MEDITATION XXX.

The arguments for usury considered.

these authorities, divine and human,
tsuiy 'defends itself mostly by reasons; -though
indeed the usurers of the present- age doi-justiiy
; themselves^rom some authorities -Of thela&t age ;
"wliieh 1 will also consider in its jilaCe. ^And
'here^first, if Lhad a hriind'to espouse a party, ^
inight justly demand, since the wOrd of God -has
so plainly arid frequently ; condemned, forbidden,
: and- ^threatened usury, with what confidence any
stiiortaL nlan can or dar-6 justify it, lest ^e^ should
be Ibund -$iit*Kui, [to fight ^gaihs^Godj] as the
;great doctor of the Jews sometimes argued ; a'nd
inight'ask with the great apostle, Who itrt thou,
Q Man, that repliest against God? Shall ; the crea-
ture demand of the Creator a reason of his law?
That were bold. But shall he seek Out reasons
to evacuate and make void ^his laws ? That is "re-
bellious. St. Augustine somewhere sa#s, ^That
; as nlahy things are forbidden because they ^are
evil, so some things are evil because forbidden."
Whether it be so or not, I cannot determirie ; but
sure I am, that all things are evil that are ; for-
And cannot God have a reason of his

Meditations. 385

laws* except we can comprehend it ? Are hot his
thoughts higher than our thoughts; his thoughts
of commanding, higher than our thoughts of con*
ceiyiug? And if , we have not so much wit as to
see a reason of every divine command, yet we
ought to have so much grace, as to think there
maybe a reason which we do not see. Alas!
Degenerate man is apt to make his own lust and
interest the standard of right and wrong, but the
Supreme Mind is the fountain of truth and good-
ness, and bestows reality and coherence on all
things ; so that a thing is therefore true and good)
because comprehended by this infinite unerring
"Wisdom and Will. If there were no evil lusts
in merij there would be no usury, no oppression*
no unmerciful and covetous practices. And whilst
there ; are these lusts, there shall be no law
against unmercifulness or covetousness, which
they will not quarrel with. And no wonder; for I
have run over the ten commandments, those
plain words, which, for their authority, Moses
tells us, were written with the finger of God; and
for; their plainness, one might say, were written
with a beam of the sun. And I" find there is not
one/of them,, but the wit of man has been carp-
ing at; itl One may safely say, That not only a
third part of the stars of heaven have been as-
saulted by this dragon's tail, but there is not a
star in the Scripture firmament which has not
been struck at thereby :

Etsinonceciditpotuitcecidissemderi.

{And if it fell not, might have seemed to fall.V
vot. 2. 33 ''" ' ; - *

886 Meditations.

I think it is a passage of Seneca's somewhere,
"If it were enough to be accused, no one would
be innocent." And I think it is as proper to say,
If it be confutation enough for a law or doctrine
to be questioned, or quarrelled with, nothing in
the Scriptures shall be true.

But because men will cry out and clamour if
they be not heard, I will hear what is said, and
suppose ^very thing that -I think may be said in
defence of usury. So long as the texts stand
translated against usury in our Bibles as they do,
most men are so modest or so wary, that they
think it not worth the while to go about to es-
tablish the doctrine of usury, till these texts be
undermined^; #nd therefore the first attempt is
to prove, That usury is not condemned in those
texts in the Old Testament, that men think do
condemn it. The next is to prove, That though
it be condemned in the Old Testament, yet it is
not in the New.

To prove that usury is not simply condemned
in the Old Testament, it is vehemently urged,
that the word Neshek signifies biting and oppres-
sing usury. This they are content should be
condemned; but this does not hurt the usury,
that does not hurt Knock out the teeth of that
usury that has none, and spare not.

To this is answered, That all usury does in one
degree or other hurt, if it be compared to char-
ity; and that the whole :kind of it is born tooth-
ed, thpugh some sorts of it have sharper teeth
than others. And what matters it, if one sort
be less rapacious than another, where every one
is a harpy ?

JMedifationa. 387

Again, arguments drawn from etymologies are
accounted weak and deceitful, and very insuffi-
cient to build doctrines of divinity on.^ I am not
ignorant of etymology, but yet where I am most
sure and certain, I should tremble to venture the
salvation of my soul on the derivation- of a word.

But allowing that the word Neshek signifies
only biting and oppressing usury,, can -any man in-
fer, that therefore there is any usury that is not
biting. Would not any good grammarian rather
conclude, that all usury is bitingy because the
general word that signifies usury, comes ironi a
root that signifies to bite. I think it as shrewd
an argument against usury as grammar can fur-
nish a man with, that it is called Neshek* As
it is a good argument in grammar, that the na-
ture of an Holocaust, is to be laid on the altar,
and to ascend up towards heaven in the smoke,
being consumed with the fire, because Gnolah,
the word that signifies a whole burnt offering,
comes from Onalah, to ascend. And that the
nature of an alms is to proceed from pity or mer-
cy ; and that every alms should do so, because
the word t^ftorutn that signifies alms, comes from
a root that signifies mercy, with thousands more
of the like nature in Hebrew, and Greek, and
Latin. I f any argument is drawn from the nota-
tion of the word, it will be this, That all usury
is as certainly biting, as that it is the nature of a
serpent to creep. And, indeed, for creeping and
stinging, I know not hoAV one could bring a fitter,
word to match Neshek ; Ubi creditor mordet cum
exigit quod, non dedit, debitor mordetur cum reddit
quod non accepit, [Where the creditor is biting

388 Meditations,

while he requires that which he has not given,
there the debtor is bitten, while he restores that
which he has not received,] Buxtbrf.

But lastly, Supposing by NeskeJc, that oppres-
sive usury only be condemned, arid that there is
some usury that is not so; yet I hope the word
Tarbtth is of an innocent extraction, coming from
a verb that signifies to multiply, and yet this is
as flatly condemned as the stinging Neshek, Lev.
xxv. 36. and the prophet Ezekiel makes no dif-
ference, but still cries Neshek Vetarbith, Ezek.
xviii. 8. xxii. 12.

But however, say the defendants, usury is only
forbidden towards the poor by the law, there-
fore it is permitted towards the rich ; by which
it appears that it is not simply and absolutely for-
bidden.

It is confessed that the poor are named in Lev.
xxv. and Exod. xxii. but it must also be remem-
bered that elsewhere there is no mention of the
poor at all, but the prohibition is general. The
psalmist and the prophets say nothing of the
poor, but flatly, and without exception, condemn
usury. Secondly, It may truly be said, that any
man, even a rich man, when he is constrained
for his necessary occasions to borrow of his neigh-
bour, is pro hie el nunc, as they speak, [for that
present time,] poor.

Thirdly, The poor are therefore named when
they are named, because they are the people
necessitated to borrow, and most subject to op-
pression. He who argues thus, Usury is only
forbidden towards the poor, therefore it is per-
mitted towards the rich, may as well argue, from

Meditations. 389

the words next before, (j#o#. xxii. 22.) we are
only Forbidden to afflict the widow and the fa-
therless, therefore we are allowed to do what
we will with those who have husbands and pa-
rents; or from Deut. xxvii. 18. we are forbidden
to cause the blind to wander out of the way,
therefore we may safely misguide any who have
eyes in their heads. What strange work would
such kind of argument make ? We are com-
manded plainly in Deut. xviii. 7. to lend to our

poor brother; therefore, (according to the logic
of these men,) we are not to lend to the rich.
Well, be it so. Now when we lend to the poor,
We are expressly charged (Exod. xxii. 25.) to
take no usury of them. It will necessarily fol-
low, then, that no usury at all is lawful.

In a word, if it be good logic or divinity, to
say, Such a man is a rich man, usury will not
much hurt him, it will indifferently serve to justi-
fy the robber as well as the usurer ; and the in-
genious Hind and Bracy shall go nigh to the
canonized.

MEDITATION XXXI.

Other reasons for usury considered.

THE next attempt is, to prove, That though
usury should be condemned in the Old Testa-
ment, yet it is not in the New. I have already
proved usury forbidden in the New Testament,
both by the precept and practice of the holy Au-
thor of that Testament; and proved that this

' '' . *-* A .-* .u. - -'

>

VOL. 2. 33*

isnogood argument, though it could not be prov-
ed. The allegation that I am now to consider
is this, there is no intrinsic evil in usury, the laws
against it are only political, binding the people of
the Jews, and no further concern us, than as op-
pression is found therein. And this is further
proved by the circumstance that usury was per-
mitted to the Jews towards strangers.

As for the former part of this argument ; it is
gratis dictum, [uttered without authority,] that
the; law against usury was judicial. And me-
thinks it should make any man of any tender-
ness of conscience, vehemently suspect, that there v
is something immoral in usury, when he finds it
ranked by the psalmist and the prophet, (men of
more than legal minds,) among the most notorious
immoralities, such as idolatry and murder. What
if any Papist or other should say, that the laws
against worshipping of images, and of keeping
one Sabbath in a week, were only judicial, and
concerned the Jewish polity only; must these
commandments therefore lose their morality?
God forbid. Is it not more reasonable to con-
clude, that there is something intrinsically evil
in usury, because the great and wise Law-giver
has so flatly forbidden it, and so severely threat-,
ened it, than to conclude there is none, because
we can see . none ? They .say this judicial law
binds no further than the reasons of it do bind,
no- further than there is oppression in it. And,
who can tell but that God does account all usury
to be more or less oppressive, because he has for*
bidden all.

The gracious Law-giver, whose name is Love,
better knows what are the several violations of

Mediia,tion$r

charity tfian-we do, ami he makes usury to be;
one, setting it so plainly in apposition to ch&rita-
tye lending Thou shalt be charitable and lend ; .
bat thou shalt not put to usury. ;

Neither doth it ninder usury from r being in its
own nature evil and oppressive* because it was
permitted to the Jews, to exercise it on stran-
gers. There is nothing surely more unrighteous?
than stealing, and yet there was a time when the
supreme Law-giver (who gives no account of
his ways to us) permitted, yea; and) bade the Is-
raelites to spoil the Egyptians. - And why might
riot he as well permit his people to spoil the
heathen nations by usurious lending, as he had^
before peraiitted them to spoil the Egyptians by
deceitful borrowing ; and yet usury re main in its
own nature oppressive? It would be a strange
boldness to draw into example all things that at
any time God hath permitted unto men for a
time, by reason of the hardness of their hearts,
or dispensed with by virtue of his infinite unac-
countable prerogative, of transferring rights fr6m
one to another, from Laban to Israel, from
Egyptians to Israelites.

Is it not more fair to infer, that if the law only
allowed usury to strangers, ( w ho were by the
just judgment of God ta be weakened and kept
under in slavery and poverty,) the Gospel whose
every line breathes love and mercy, and the
lioly Author of it, who has broken down the
par titiori wail, and made all the world brethren^
do allow it towards no body at all : ? But if ybii
will have strangers still, I hope you will not
them among Ghristiansj so that if there be

392 Meditations.

place left for this merchandise of .-money*
usurer must transplant himself into Africa or
Asia* and trade there ; and try whether by
that merciful means he can convert any of those
strangers unto the faith of Christ.

If it be pleaded, that in reason a man may do
what he will with his own, 'and make the best he
can of it:

It will readily be answered, that man has
properly nothing of his own, the propriety is in
God, and we are but his stewards, and he has
appointed us how we shall lay out his goods; he
has forbidden us to use them intemperately, or
improve them unjustly. No man may kill him?
self with a sword, though it be his own, nor play
the debauchee with his own maid, nor the
drunkard with his own liquor. It is true, a man
may make the best he can of his own money,
but not the most he can of it. This churlish
principle will preclude all charity, and justify
the most covetous worldling, who shuts up his
bowels against the poor.

They seem to plead strangely for usury, who
reduce it to the head of letting out to hire, and
match it with letting out of lands or houses for
rent. If they would compare it to a man's lend-
ing his neighbour a loaf of bread, and afterwards
requiring as good a loaf, back again, and a good
matter over and above, for his eating that lo,af
which he lent him to eat, it had been a fitter
comparison, I think, and much more congruous.
But to wave those several dissimilitudes, that
might be brought to spoil this comparison, there
is just such/ duTerence between letting out land

Meditation* 393:

arid houses for rent, and money for usury, as
there is between a thing allowed of God and ; &ll
men, and another thins: universally forbidden.

' *-J V ,

The great Law-giver I suppose will at las t^ (but
to our great astonishment,) either show us a- eon*
vineing reason for all his commands,? 6r convince:
us'that his authority was reason' ? sufficient. If
any one. say, that lending oa usury js an act of
charity, (as I have heard some say,') because it
often proves the support of families, or at least
preserves them and their estates from ruin for a
season, until time and industry have wrought out
better fortunes for them, I will not say witlrbish-
6p Jewel, that this relief is as if a mail showlii
pull out the eye, to cure a blemish in the sight^
and that usurers are so necessary to men, as a.
rust is to iron; nor with St. Ambrose, that such
is the kindness of usurers, that they undo those
whom they help; comparing them therefore <t6<
the scorpion, that embraceth kindly with his-
legs, and at the same time stingeth with his tail ;
whose poison also delights men.at present, but
afterwards kills; but I will suppose thai usury;
has been accidentally beneficial even to the bor- ;
rower. And yet this is -no more than what the

V . ' , ;'} ', *

worst things in the world have sometimes beeny
Divines say, that the devil himself has eventual-
ly served the salvation of" many souls ; though I
suppose no body ever yet justified the piety of
his intentions, or commended the justness of his
methods. But to s speak plainly, it is not the usu-
ry, but the lending, that has been found beneficial.
Lending indeed is a^ great act of charity, arid so
oecessary, that as the w^rld stands, jt could scarce

394 Meditations.

it ; UBut I hope there may be*
ing without) usury. If the minds of men were
universally formed into that charitable ^and
benign temper,, in which they come out of the
hands of God at first, they would give what they
could, spare, = and lend what they could not give*
and compassionately wish their poor neighboui*
wjiat - they; have not to lend. In a word, they
wouldr djo to others, as they would that others
should dp to them ; and then 1 am sure there
would be no need of such a thing as usury, to be
a vehicle for charity, If there be at this day a
necessity of usury, it is but such an one as the
liusts of men have -made; if there be any charity
in it, it is to the usurer's sweet self; it begins at
home, and we must thank the providence of God
more^ than the kind intention of the usurer, if it
do not end there too; for I dare make an usurer
feis own casuist here, to say what is his predorni-?
nant consideration in his usurious contracts, the
relief of hi$ neighbour, or his own gratification.

Bat is. . , there any reason why another man
should make gainful purchases or bargains with
my money, and I not share with him in the gain?
To this is a,^iswejt-ed, that there is no reason to
enforce me to lend my money to make other men
rich ; tjie poor are the objects of lending as well
o$ of giving.;.;; To lend to the rich to make them
still richer, is somewhat like giving to the poor,
to make them idle.

^tit if you have such an excessive kindness
for a rich friend, that you will make him still
richer, you may either lend him your money,
freely, or share y?ith him in the hazard ; and so,

Meditations. 395

for aught I know, you may safely share with him
in the gain.

'But can God spread a table in the wilder-
ness ; can he provide for orphans, without this
ingenious expedient of usury ? Yes, surely he can?
and they have the greatest security imaginable
that he will; for he has as it were taken them
into his own attributes, stiiing himself the Father
of the fatherless.

However there are many ways of paying Paul
and not robbing Peter to do it, many ways to se-
cure and improve the portions of orphans, and not
-be beholden to usury. And if there were none, it
were better that all the orphans in the world
broke, than that the commands of God should be
: broken. :Fiat justitia etiam ruente Ccelo, [let jus-
tice be done, if it even ruin the .heavens.]

MEDITATION XXXII.

Authorities for usury considered.

ALTHOUGH usury defend itself mostly by argu-
ments, yet of late it does somewhat-insist on au-
thorities too; and those divine and human. As
for divine authority, I think they despair of find-
ing any thing in the Old Testament to contenance
it ; but they have some hopes of better encour-
agement in the New. This I confess, one would
think strange, that the Gospel should fall short
of the law; and that charity should be more
boldly recommended in that, than in this ; and
-that Christians should be allowed a greater se-

396 Meditations.

yet were allowed it for the hardness of their
hearts. This, I say, at the first sight, may seem
strange.; that the 'most, charitable author in the
; Oos.el should make void; the law in this point of
charity, who in all other things of morality per-
fected and fulfilled it ; that he who made angry
words, and lustful looks, to be murder and adul-
tery ^ which never before were taken to be so,
should make usury not to be unlawful, which ever
before was taken to be so. Not unlawful did I say?
.Nay, if there be good divinity in their paraboli-
cal arguments, he makes it the duty of all his
followers. For so it must be inferred from the
parable, Mat. xxv. 27. Thou oughtest to have pyt
my money to the exchangers. If we will understand
the text literelly, we must make it the indispen-
sible duty of all Christians to be usurers; and we
must say, that none but usurers shall be saved.
For it follows, ver. 30. Cast the unprofitable ser-
vant into outer darkness. But these doctrines the
greatest usurer in the world, I suppose, will think
too, too abominable. The meaning of the para-
ble, then, is the same with that of the unjust
steward in Luke xvi. and they are both no more
than this, that if the men of this world are so
set on the world, that they will maintain and in-
crease their estates, even by usury and knavery;,
it will be an arrant shame for children of light
not to improve the grace of God, and work out
their own salvation with great zeal and diligence ;
and the covetousness and craftiness of earthly
^nammonists about so mean a thing as an estate
4Sf livelihood, will at last condemn the coldness

Jtfe&ttitiions.

a"nd carelessness of professing Christ iairis about the
important matters of eternity. This is plainly
the scope of the parable, which alone can be
formed into a doctrine ; but if any curinmg usurer
will needs raise doctrines from the parabolical
phrase and mode of speech, let him preach those
two which I named at first, and let mm add this
third doctrine, which seems most naturally t6
flow from the conjunction illative in the 27th
versej that it is the manner and property of cov-
etous and unjust men, to improve tneir- money by
usury. View the context well, and seer whether
this be not the most natural doctrine, Thou
knowest that I reap where I sowed not, arid gather
here I have not strewed ? That is,. thou knewcst
that I was a greedy, griping, unjust man ; what
then? How shouldest thou have behaved thy-
self, according to this a p prehension that thou
hadst of me ? Why, thou oughtest therefore to
have put out my money to usury. Now if any
riian will confess himself to be an unjust and ra-
pacious person, let him take usury by the authori-
ty of this text; for it is of these alone that the
text declares, that it is their manner to put their
money to the exchangers.

The human authority that is brought for usu-
ry, is the law of the land, and some modern
writers.

As for the law of the land, it is fit that great
reverence should be had thereunto ; and it is a
thousand pities, that so sacred a thing as that
should establish iniquity. But what, does this
latw command usury ? No, that is not pretended.
Does it allow it ? Yes, it seems to allow it,"j$iaii

VOL. 2 34

398 Meditations.

much as it limits, arid restrains it. This Is>n
concluding argument. If a physician say to his
patient, you must not drink above such a quan-
tity of wine, it will be your death if you do ; it
does not follow that he may safely drink so much ;
it may he for all that, that the physician had rath-
er he drink none at all. I have not seen the stat-
ute of the queen, but I have read in good authors,
that the statute forbids all usury, and afterwards
lays a great penalty on all those that exceed such
a measure. This amounts but to a very weak
allowance. But suppose the law of the rand Jiad
more expressly allowed usury for the hardness
of men's hearts, and for preventing the greater
exactions and oppressions ; it is only in pursuance
of that known state maxim, better an inconven-
ience than a mischief. What if usury be, and be
permitted in France, Spain, Italy, .Rome, &c.
What if it be every where and .suffered, says
bishop Jewel in the afore-quoted place ? So the
devil is every where, and suffered ; and so are the
stews suffered in France, Spain, Italy, Lombardy,
Naples, Rome, and :Vemce. The Canaanites
were among the peeple of God, and suffered ;
but they were as goads in their sides, and thorns
in their eyes. As these were suffered and. as the
stews are suffered, and as the devil is sufferedj
so, and no otherwise are usurers. ,

But above r all arguments and authorities, the
authority of some modern divines of great note f
has given the greatest ^encouragement to the
practice of usury. It cannot jje denied } but that
jCaly in, Super, Zanchy, and^some .othor divines of
late, have spoken favourably of usury, and have

Meditations. 399

found out some distinctions to justify some kinds
thereof, unknown to all the learned fathers that
went before them. I \vill not stand to consider
w hat necessities in time of persecution put them
on this great project ; but will a little consider of
Mr. Calvin's mind in this matter; and then what
a kind of usury, and how qualified it must be, that
fee allows.

It is very evident that Calvin had much rather
there were no usury in the world than any, by
what he says in one of his epist1esy/ rep. bene con-
stituta, &fc. In a well constituted commonwealth,
no usury is to be endured ; but ought altogehter to
be cast out of the society of men. To practise
usury is a disingenuous way of trading, and uiibe.-
eoming a pious and honest man. In his harmony
on the pentateuch, I read these words, Fieri vix
potest quin fienoris exactions exhauriantw inopes, et
prope exugatur eorum sanguis, [it can hardly b'e,'
but that, by the exaction of usury, the poor should
be drained, and their blood almost exhausted.]
Again, Permissum fuit gentibus fom.erari^ quod
discrimenlex spirituvlis non admit tit 9 [the Gentiles
were allowed fo take usury, which hazard the
spiritual law does not admit.] Again, Certe mini-
me vid etur licititmjtliis Dei, quodprophani quoq ;
homines detest ati stint. Sciftius ubiq ; et semper exo-
sum et infame fuisse fceneratorum nomen, [Cer-
tainly, that appears by no means allowed to the
sons of God, which the most profane minds have
detested. We know that every where and al-
ways the name of usurers was hated and infa-
mous.] And again, Fcenus quidem exercere, cum
inter pudendos et turpes qucestits duxerint profani

400 Meditations;

multo minus tolerabile est inter ftlios
[To practise usury, since it was estcemed^a
base and shameful employ by profane writers, is
still less tolerable among the children of God.]

And after he had given his opinion that all
usury without exception is not to be condemned,
and allowed some usury, so it be exercised ac-
cording to that golden rule, do not to another
what thou wouldest not should be done to thy-
self; and had laid down two cases wherein he
thinks usury lawful (which I will relate herea
ter) fearing lest any one should encourage himself
too far froni what he had said, Nolim quidem
meo patroeinio usurds Jbvcre, atq ; utinamnomen
ipsmi abolition esset e mundo,, [I should be;unwiirr
ling to encourage usury by my own patronage^
and wish its very name abolished.] By all which
we plainly perceive what good opinion this learn?
ed man hacl of usury ; he would be accounted no
patron of it. But a patron he must be, because
say the usurers, he does not simply condemn all
usury. Well, if Mr. Calvin must, against his will,
patronize usury, I hope they will give him leave
to determine what usury he patronizes, and with
what limitations; which is the second thing I was
to consider. ,--

To make usury lawfal, he lays down the follow-
ing rules:

1. That a man do not make a trade or a custom
of it.

2. That it be not practised on the needy.

3. If a man be not so addicted to gain, but that
fee fee stijli ready furnished, and willing to burnish
Ilis, poor neighbour freely.

, Meditations. 401

A 4. That the rule of Christ be ever our touch-
atone^ to deal no otherwise than we would be
desalt with. ! .

tS^That the : borrower's gain be so much more
at le.ast as the usurer's interest comes to. :

; 6; That no prejudice' be done to the common-
wealth.

7. That which never exceeds the stint set by
the/law.

And Zanchy, another patron of usury, says
that the usury which he himself, and Calvin an$
Bucer defended, was to be thus qualified, that if
it appear the borrower doth gain little or noth^
ing, and if he lose of the principal, thou must bear
part of the 'loss.

; ; And now I wish that every one that takes en-
couragement from the arguments of these di-
vines to practise usury, would c ;>nscientiously obr-
serve their restrictions also in practising it ; and
then I believe that though usury should be found
ever so lawful, yet there would be no usurers.

MEDITATION XXXIII.

What usurers are lovers of the world.

*/ ...

ACCORDING to my method propounded, it now
only remains to show what usurers are lovers of
the world. But this I cannot well do, till I have
premised, that some things are abusively called
issurv, or that all things are not usury that look
like it, or are called by that name. In the last
meditation I had occasion to quote out of Calvin;

VOL. 2. 34*

on the pentateuch, that his opinion was, that
tftere are some 'kinds of usury lawful ; and?
he names two. I ana wholly of his opinion, that
those two things are just and lawful ; but here
I differ from him, I do not think they are prop*
erSy usury. So that although these two tilings
be lawful, yet still all usury may remain unlawful*
The things he instances in are these :

First, To receive satisfaction for the loss or
damage, that 1 have already suffered from a
iflan's keeping my money, beyond the time^ that*
I lent it to him, for it is just that the borrower
should repay my loss that 1 sustain for his sake*
and by his fault. Bishop Jewel speaking of- the 1
difference between usury and interest confesses

y ~

interest to be lawful, which he explains thus; I
lend my neighbour twenty pounds freely without
Usury to such a day, for I am then to pay it on an
obligation of my own, I have no more but this,
and if I fail of payment, I must forfeit five pounds.
This neighbour fails me* whereby I lose five
pounds. If I require that five pounds of him, it
is interest, not usury, and it is just. In usury 1
seek to be a gainer; in interest, I only seek to
be no loser, which stands with equity and con-
science. But then this loss of mine must be real-
ly sustained. For says Calvin himself in the
place afore cited, Semper excogitant homines as-
tuti captiunculas quibus dew/i illudant, &c. [Cun-
ning men will constantly be thinking' of some sub-
terfuge, by which they may elude even God.]
Thus, whereas all men abhorred the name of
tisury, anbthert name was found to escape the
odium by an honest colour, and so they call it in-

Meditations. 403

tercst, as if it were only a compensation, of their;
loss,. Quanti intererat pecunicB suce usu/carere, As
much damage as it did to them, to be deprived?
of Uheir money.]; But there is no kind of usury
which men-may not put jlris specious 'pretence on;
for whosoever has present money, when he is to
lend it * will pretend it may be profitable to him ta
buy, or trade, or get some kind of gain: withal-
daily^ so there will always betplace for compen-
satioivwhen no creditor can lendchis: money with-
out" 1 oss; Thus the name of interest, whereaa
in truth, it is the same with usury, is the covering;
of an odious matter. But alas that ever men-
should think by cavil to Delude the judgment of"
God, where integrity alone can be our defence.
The Jews did ! prevaricate partly after the same;
manner, the word- neshek, that comes from bit-*
ing, sounded -very harsh y therefore because no
man was ^willing to be accounted a hungry dog*
that fed ; himself by biting others ; they found
Otifc a sanctuary for their shame, they called it
tdrbithf that is, increase. But God, to meet with-
these fallacies; condemns usury both by the name,
of biting and increase, Lev. xxv. 36* Ezek. xviiu
12. God does antervcFt all vain excuses,,. and ih*
general condemns quamlibet sortis accessionem r
whateveF is more than the principal.

I have more fully transcribed the words of!
this author, because he is taken to be a patron,
of usury, and to obviate that old thread-^bare ar-
gument for usury, of Damnum e$ lucro ccssante^
[Injury from ceasing to be gainful.] To say 1
have already sustained damage, by not having
my money paid at the time prefixed, and there-

404 Meditations.

fore ,1 require satisfaction for that damage^ \s

food sense, and good divinity, for aught I know #
lit it is not usury. But to say I have sustained
damage because I might possibly have gained by*
that money some other way, is not good logic;
for that which may be, may also not be. Nei-
ther is it good divinity, that therefore 1 should
oblige; my neighbour, or his heirs, to make me
a satisfaction for the want of this possible gain #
for I might have trafficked with my money,, and
possibly I might have lost by so doing.j; ;And
does not the avoiding of a possible loss sufficient*
ly recompence the loss of a possible gain ? The?
possible, but uncertain hopes of gain, 'which eir
ther the usurer or the borrower conceives, must'
not set the rate and value on the thing lent, bu$
tlje_present intrinsical worth of it. r- ;>M <

j frhe other thing that Mr. Calvin instances in,;
as a sort of lawful usuryy is, If I lend a rich man
a part of a great sum of money to buy land with,
may I not receive a proportionable part of the
actual rents, or profits of land, till my money be
repaid me ? This, he says, is lawful, and I knovv
no body who denies it; but I deny it to be usu-
ry; it looks rather like a kind of partnership or
temporary joint purchasing. .

Nay, if a man will lend his money to another
for any gainful use, and runs the hazard of the
principal, he may, for aught I know, without
usury, warrantably contract for an equitable part
of the gain, when it shall be actually received^
allowing for the pain and charge of the borrow-
ers in managing it. , o r-

Meditations.. 405

I a man, weary of the business of the world,
will give his stock of money to another, engag-r
ing hi hi to maintain him whilst he lives,- he parts
with the principal ; it is a gift with a condition,
'* it is no usury," says bishop Jewel, in his fore-
quoted comment on 1 Thess. iv. 6.

I will acid further, That to receive a gratific^-
tion or acknowledgment of any kind for money,
or other things lent, is not in its own nature usu-
rious, nor simply unlawful. God never intended
to bind men up from gratitude, /por to forbid
them to render one gcxod turn for another. , If
my neighbour lend me money freely and, chari-t
tably, and I happen to be advantaged, and much
befriended by his courtesy, and am so grateful and
ingenuous, as to requite BIS kindness in any thing
wherein I can, and do it freely, without his con-
tracting for it or requiring it ; 1 cannot understand
how my gratitude should make him a usurer,; so
long as his lending was freely, and my acknowl,4
edgmerit uncpntracted and unconstrained. ,'. "

So that instead of saying there are some sorfe
of usury lawful, let us say there are some lawful
things that look like usury, yet are riot it, andwe ;
are all agreed.

But if we would know who are the worldly
usurers, (though I do not excuse any from being
so,) it is evident that these that follow are ol
that sort:

Such as exceed the limits of the laws; of the
land, either directly or indirectly; who, unto usu-
ryvsuperadd those monsters of procuration and
continuation, commit iniquity to be punished by
the judge^ and are accounted oppressors even
the more modest sort of usurers,

406 Mvditaiirins.

"For a man, especially a divine; to require usuv
ryV where no profit lias- been made of the - pfincir
pal, yea, where the very principal lias miscarried!
and'that of his friend, to whom he% tbehblden^
arid to extort it too, every one will say is a black
character. But perhaps few believe that there
is any such 5 neither should I, if I had not seen>
an^ known them.

, 'to make a trade of usury^ and to get one's liv-
ing out of the sweat of other men's brows, is con^
demn8d ; for an idle wicked life, even by the most
favourable censors, yea, foy the very patrons : ; : .o

bind men and their friends, and their heirs
and executors, to make a certain advantageous
return of an uncertain hazardous employment of
money, is very cruel, and an atheistical confront-
ing -of Divine Providence.; ^
-To be content our neighbour 'should be sub*
jecrted r io all casualties, . and to take no further
care but to secure our own profit.^ is filthily self-'

'T . - - I '-.... ^

ishy and somewhat like the iH-eonditioned gene-
ration, of whom Christ Jesus complained; who
laid great and heavy burdens on the backs of
others, which they themselves refused to touch
with the least of their fingers* '

To seek our own advantage or enrichmerif by
the hurt or disadvantage of others, is flatly against
the law of lovers, and the golden rule of charity;
which the law commends, and the Gospel mag-
nifies and enforces, i

To make the poor pay for the use of money^
or any other thing, which is merely for the re-
lief of their necessities, is, by the most favoura-

Meditations. 407

ble interpreters, ^granted to be directly against

the plain letter of the law; -even by those, I say,

wh allow a little stricter dealing with the rich.

Let ihe usurers of England clear themselves

.of these spots, if they can; if they cannot, let

.them sit down with .the mark of the world

4hem,; till, they, can.

MEDITATION XXXIV.

-- . ft'-'

)issuasives from the lave of the world, drawn
, from the tonsidemtion of our profession.

.WHAT shall I say more ? How shall J come
closer? Having examined man in .his moral ca-
pacity, and now in his political, ^wherein he is
more discernible than in that ; modesty F will not
suffer me to. come any nearer; for 1 know 'not
how, except I should digito monstrare ,et dicere
hie est, [point the finger, and say -this is the manl]
except I should call men. by theirnames, and say,
thou John, ^or Thomas, or .Richard, or Robert,
or the like, art a lover of the woi'ld. These
two things I am sure of, that there are but two
sorts of people in the whole world, viz. The lov-
ers of God .and the lovers of the world ; an4that
the former oJf these are blessed, and shall be yet
.more blessed,; the latter are miserable and ac-
cursed. Who can but infer hence, that it is most
absolutely necessary for every man to examine
himself, which sort of men he belongs to? I have
given what assistance I can in this important in-
quiry;; which I think is the highest service that

408 Meditations.

can be done for the sons of men ; except it be
those endeavours which are directly used to dis-
entangle the souls f men from the love of the
world, and to engage them in the love of the
ITather. It is not in me, alas, to fashion the af-
fections of men. (Oh, thou blessed sovereign
Creator, and Searcher, Maker and Renewer of
Jiearts, put in thy hand by the hole of the door,
that the bowels of men may be moved to thee.
Come into thy temple, O God, and let not that
.sacred thing, the heart of man, be any longer ja
place of merchandize, a den of .thieves!) But
though I cannot change the minds of men, yet as
1 have showed sufficient reason why they should
be changed, so 1 can propound motives to induce
them to labour after a change. But the house
must be cleansed from its filth and rubbish, be-
fore the glory of the Lord will fill it. I begin,
therefore, with some dissuasives from the pre-
dominant love of the world. And here I will
.content myself with a few of many.

'First, If we make any reckoning of our noble
title of Christians, and disciples of Christ Jesus ;
if it be any thing to us that we have entertained
the Gospel, and are distinguished from heathens ;
let us cast out this predominant love of the
world ; otherwise, we shall bear the name of
Christians, but be of the nature of heathens. A,
name, though ever so honourable, is but little
available in any case ; but I am sure, in the case
of religion, it is not available at all, without a na-
ture, either to the present comfort or future hap
piness of men. W hy ? A Christian loving the
world, is but in name only distinguished from a

Meditations? 460

heathen.;; , And trulyjBQethinksj this is but a small
honour, or consolation Cither. Who can reason-
ably- bless himself that he is not an un.belie ven,
when in the mean time he is a hypocrite ? Nay.

' ' " _--'.-" . - ' ' . " _ . , y | '. .. . - ' .- - : -^f ''.

rather, will not the heathen, adjudged to a more
tolerable condemnation hereafter, bless himself
jtjiat he was not a Christian, and had not so many
obligations laid on him to forsake this world, nor'
such clear revelation of another as we have % It
Jiad been a goodly errand indeed for Christ to
come into the world, and to gather together a
cp:nipany . of disciples, only to bear his name, but
really not to difier from Other men, nor irom
what they themselves were before! Was it

, . ^ . - . . ,-.'.-. j . . - . y j

worthy of his blood, can we think, to purchase
to himself a people peculiar only in nominal -rela-
tion? W hy, certainly, under the specious title of
Christians, we are still heathens indeed and in
truth, if our predominant-love and care be of the
things of this world! For so the heathens are
described by our Lord himself, to have their
minds mainly on worldly things, Mat. vi. 32. Jif.
ter these things do the Gentiles seek. And, hjB
would have his .disciples to differ from the, Oen-
tiles in their seekings and loyings, as well as in
their professing.

MEDITATION XXXV.

i . . .... -

Further dissuasives^ from the consideration of the

nature of our souls.

. -. -- : - " . . .

Secondly, If we value ourselves only as men,
cteatures, of noble natures and large capacities,
2. 35

410 Meditations.,

let us consider that the world , with all its trinity
of riches, pleasures and honours, is inferior and
inadequate to ouf soifls ; below our faculties, and
insufficient io our necessities. ; It is justly account-
ed dishonourable sfor persons of noble extraction
or ingenuous education to mingle themselves with
persons or in things'riiean and unsuitable to them,
as if it were a debasing and degrading of them-
selves. Bat if Jthis mixture be a familiarity, it is
still worse ; and if this familiarity- be an union, it
is worst of all. What a stir do we make about
a gentleman marrying his maid, or a lady her
groom. Great indignation arises in the gentry
of the neighbourhood presently, and much won-
der in the rest. But the soul of the meanest
man,' matching with the most splendid object in
the creation, and uniting itself thereunto, incurs
a far sorer -censure, and requires a far greater
pity. The sun stooping to mortal Clymene, or"
the moon to the shepherd's boy Endymion, or
Venus in the arms of dirty Vulcan, or Jupiter
assuming horns and hoofs, for the sake of a mor-

: ' O '

tsil mistress, or whatever the poets have invent-
ed to the disparagement of their wanton deities,
.does but represent the infamous -mixture which
that offspring of Heaven, the soul of man, does
make of itself with things terrene and mortal.

A ffenerous eagle preying upon camon, or a glb-
* f iv - / -I r i i' i i

nous star tailing irom its sphere, and choaktng

itself in the dust; or -the Roman emperor catch*
ing flies, are tolerable .absurdities in comparison
of tfyat abominable and -mischievous choice which,
all worldly minded men in the world do make.
Does 1 the Maker of souls, v/ho best knows

^Meditations* 411

the worth , of them, value one soul, any one soul,
against the whole world ? And shall . we think a
little scantling of this world a fit match for mil-
lions of souls? Dost thou not know, O my soul,
that thou art a son of God, the brother of angels,
nay, even of the Angel of the covenant, by adop-
tion; and canst thou pitch and fix on any ob-
ject below God himself ? It is unreasonable, it is
unjust, it is sinful and shameful. Believe it, ; ajl
inordinate love of thyself is an incestuous, and of
other things a Sodomitical conjunction..

And besides the relation and capacity of souls,
we may distinctly consider the wants and neces-
sities of souls, which are such, as the world
and the fulness thereof cannot supply or relieve.
The appetites and thirsts of souls "are great and
, strong, \yhich the creature's cistern can never
slake and quench. There is a kind of infinity in
the lustjngs and "cravings of souls, which all the
possessions and conquests of the world could
never yet fully gratify ; Curtce nescio quid semper
abest ret, [There is in every object some unde-
fined curtailment.] You may as well imagine
that Behemoth, that drinketh up Jordan into his
mouth, should be satisfied with one drop of a
bucket, r the wrangling of a hungry infant for
the full breast, should be from day to day silenced
by gaudes and rattles, as that the thirst of a soul
after rest and happiness, should be quenched and
satisfied by creature fulness. No, no, the whole
wojld is those husks that will not fill the belly of
the hungry prodigal. Take it in all its dimen-
sions, and a man may say of it, The bed is too
short for a soul to. stretch itself upcn> and . tte

412 Meditations*

covering is too narrow for a soul to wrap it-
self in.

To which I may add, that the heart of man is*
also a sacred thing, a thing consecrate to God.
Thev profanation of temples was ever banned.
Our Saviour was never so transported with zeal
as against the profaners of the temple; but cer-
tainly to entertain the world in our Hearts is
greater profaneness, than to drive a trade in the
temple, to make a dove house or a stable of it.

MEDITATION XXXVI.

from the consideration of the nature of the world.

THE uncertainty and unsatisfying nature of the
world, and all worldly things, is a peculiar theme*
which every young scholar can rhetoricate upon
and declaim against, before he has made any ex-
periment of it, or any choice of a better object.
The books of men are as full of invectives against
the world, as their hearts are. at the same time
of the love of it. He is a very fool indeed who
cannot repeat the words of the wise man, and
cry all is vanity ; but he is a, wise man who heart-
ily believes ^vhat he repeats, and acts agreeably

. J 1 V ,0 y

to his behet.

The poetical fancies do prettily resemble plea-
sures to Syrens, which sing sweetly, and by their
pleasant voice and beautiful aspect, allure the
passenger to themselves, and then hug and kill
him. And who can deny that this is somewhat
like to Solomon's whorish woman in the Prof-

Meditations. 413

erbs? They compare honour to the wings of
Icarus* mounting him so unreasonably high,
that they are melted off by the heat, and so
down comes that aspiring mortal to a degree
lower than that from. which he arose, and leaves
nothing behind him, but a ridiculous fame of bold
aspiring, Magnis tamen excidit ausis. Not unlike
.which is the description that the psalmist makes
of man, who is in honour and abiduth not, He
stands on pinnacles indeed, but they are very
slippery ones, from which he is soon cast down
into destruction.

They resemble riches to the great wooden
horse which the silly Trojans admitted into the
very heart of the city,- and rejoiced in it as a rare
present, sent them by the gods ; but it proved
full of deadly enemies that presently murdered
them in their security. And the apostle speaks
to the same purpose, when he tells us, that they
who will be rich fall into temptations, and a snare,
and many hmtful lusts, which drown men in perdi-
tion ; and coveting after them, is piercing one's
self through with many sorrows.

I have read of a bird in some parts of India,
that has a note, singing in the language of that
country, Here he is. This he is always singing,
as our country cuckoos. Hereby many curious
travellers are invited to the tree where he sits,
who, seeing them coming, removes further to an-
other, and after that to another, still calling them
by the same note; whereby it has happened that
many in seeking to find the bird have lost them-
selves* The application is easy. ' For the things
of this world invite, and allure, and premise much,
2. 35*

414, Meditations.

content. Lo, Here it is ; and lo, There it is 5 but
no body could ever light of it there ; for whea
one comes near them, the deceitful birds take to
themselves wings, and flyaway. So the wisest
of men tells us in plain words, Eccl, v. 10; He
who iomth/sifoep shall not be satisfied, &c And
concerning pleasure, the same wisdom said, that
It is madness; and of mirjh, W hat doth \t^ Eccl.
ii. 2. And concerning honour, he thought the
same thing-; for all that comes, says he, is vanity.
This meditation is capable of much enlarge*-
ment, but it does not need it. Therefore, I will
dismiss it, and consider further, whether those
things be indeed riches, pleasures, and honours,
which are called by those names? I suppose that
these things of the world are not only empty and
unsatisfying, and therefore unfit to.be the object
of our love, but that they are deceitful, in not
being what we call them, as weft as in not giving
what we expect from them. Shall these sorry
things deserve the name of riches, honour, and
pleasure y that are full of poverty, disgrace, and
bitterness? Can I be properly said to be rich,
when with my riches I am poof ; or honourable,
when with my honours I am the more abject and
slavish; or a man of pleasures, when with my
pleasures I am the sadder? And is it not thus?
.... The true measure of riches is, not how much
the more one has, but how much the less he
wants; for riches were not intended only that
we might have more, but that nothing should be
wanting. Now consider that famous man in the

^j

Gospel, for example, whether he was the richer
or the poorer for that plentiful crop he reaped*

Meditations.

This increase made w him solicitous and sleepless,
made him more indigent then he was before;
and was it not poverty then ? For now the text
tells us, he wants bigger barns, consequently a
great many workmen to build him more, servants
and cattle to manage his husbandry. And I
pray what can poverty itself do more than make
a man want ? 1 will suppose a poor man in the
common sense to be made rich ; well, now he
wants men and arms to defend his riches, ser-
>vants to manage them, a retinue to wait on him;
now he wants a stately house, and that wants
stately furniture. He wants many other things,
and whose things want many other things still ;
so that the poverty is mightily increased by the
man's being enriched. And is it not thus with
honours too? Was not .Hainan- base and vile
with all honour, who was subject to Mordecai, a
captive, a slave? If it be said it was by accident;
answer, that all honour lies perfectly at the
mercy of the people, they kill or save by the
turning of a thumb, as they did ift the Arena of
old.

It is ill provided for proud men, whose great-
ness depends on a small matter, which is in the
power of the meanest man to deny. And to be
a servant to so many men, and those of the mean-
est too, methinks is* a great reproach* And as
for pleasure, I doubt not but that honest, self-de-
nying Uriah had more satisfaction of mind in not
going home to his wife, than David had in fetch-
ing her home to him ; his denying of pleasure
was pleasant, whereas the others pleasure was
painful and shameful.

41CT Meditations.

And will tfrou, O my soul, be imposed on?
Wilt thou be so childish as to pursue a painted
and gadding butterfly,- which either thou canst not
Catch, or it will weary thee to catch it j or it will
at last shame thee of the pains and weariness-
that thou hast been at in catching it, when thou
seest it will not answer thy expectations ? Nay,
worse, wilt thou follow a falsity, a .delusion, .
shadow instead of a substance, a name instead of
-a thing? Wilt thou travel all the day in pursuit
of a notion, and at last it will prove nothing but a
fallacy?

Is it such an admirable achievement, after all
thy pains, and ploddings, and hazards of * health
and ease, and soul, and all, to be falsely called
rich or honourable ? Nay, nay, for stark shame
lose not the substance for the shadow, and yet
not get that neither. Reckon that true riches-
stand rather? in not wanting any thing, than in
having much ; and not wanting, depends on not
desiring; lessen thy desires, and thou art truly
and compendiously become rich. If thou desir-
est many worldly things to make thee Happy,
tHou dost both miss of thy happiness (which
these things can never afford,) and losest a great
part of thyself too in the inquiry; for look how
-many desires do distract thee, so many bits and
parcels of thyself are wanting; every concu-
piscence runs away with a piece of thee.^ To
think ta be made nappy by the addition of mere
worldly things, is as if one should attempt to make
an entire garment of patches.

.-' _ ,-rf . . _ '

Meditations. - 417

MEDITATION XXX VII.

From the consideration of the nature of love.

WHEN I begin to think of the nature of love, I
see a wide field open, wherein! might either tire
or lose myself. 1 will therefore confine my mind
-to the meditation of the nature of love, as it is
giving, transforming, uniting, and subjecting.
These are four famous properties 5 of it, to give
away the mind to the ooject,to assimilate it to it*
to unite it, and to subject it thereunto. " ,

From every one of which will arise a strong dis-
suasive from the love of the world.
' He who loves gives; and what does he give?
He gives his heart, he gives himself. The text
seems to justify this notion, that predominant
loving is a giving away of the heart to any ob-
ject ; My son, give me thy heart. He who pre-
dominantly loves God, gives him his heart ; and
it is true, on the other hand, that the covetous
man is given to the^ world, and the sensualist is
given to pleasures $ JUnima est ubi amat, non ubi
animat, [the soul is where it loves, not where it
animates.] The soul that loves, sojourns abroad
all the while, and is another's^ not his own. He
who loves God, gives himself to God, and dwelfc-
eth in him; which giving away of ourselves is
most advantageous. For in lieu of this poor gift,
ourselves, we receive God, who is infinitely better
than .ten thousand selves. But he that by love

fives himself to the world, parts with the best he
as ? even himself, for nothing. He gives himself

418 Meditations,

"-/''.". "-'"'' - * ' ^

to that which can give him nothing back again,
cannot so much as love him. In which respect 1
hesitate not to affirm, that the Covetous man is<
the greatest prodigal in the world; he parts with
that which- is most precious^ for no^ price at all.
; For, to allude to our Saviour, he hath nothing in
exchange for his soul.

Again, let us a little consider the assimilating
nature of love. As he that looks into a glass,
even by looking into it, makes a face therein; so
he that loves, even by loving, contracts a simili-
tude. No* man loves God, but he forthwith ne-r
cessarily becomes God-like. How precipus and
honourable must this love be then, that makes
this blessed transformation.^ And how vile and
dishonourable is that Worldly love, that trans-
forms man into money;, nay into muck ! The poets
tell of a covetous king that turned'all he touched
into gold ; but lo here a stranger sight, the cove-
tous worldling, turning even himself- into gold by
loving it. \Vouldst thou be content, O man, that
God should turn thee into gold or silver, into
house or land? Why then wilt thou make this
voluntary transformation "of thyself ? And yet so
it is, thou becomest the thing that thou lovest;
even as a lump of brass, cast and carved, into
the shape of a man, is said to be a man ; . but cut
the effigies of a beast on it, and it will be called a
lion or a dog.

Yea, more than so, the nature of love is not
only .assimilating but uniting. ^ he soul of man
is no otherwise united to any object but by love;
this makes him as much one with God, as he is
qapable, if Qod be his best beloved object ; and

. . .,.-.

Meditations.

it makes him one with the world, if that be his
darling; even one with a harlot, if he be by love
joined unto her. The particles of some worms
'cut off, seek to be united to the head ; sure I am
that man, (who is called a worm and no man,) be-
ing by his apostacy cut off from Godj ought ever
to be inquiring after his original, and seeking to
be re-united to the blessed object from which at
first he is so unhappily divorced.

In a word, the nature cf all created love is to
subject the heart to the beloved object.! Quiali-
^quojruitur^ ei necessse est ut per amorem subdatur,
He that loves God above all, confesses that he
needs him above all ; and seeks to be made happy,
in conjunction with something more excellent than
himself is; which is but reasonable, and indeed
honourable. And so he that loves the world pre-
dominantly, proclaims his need of, and de pen*
dance on the world, in the enjoyment of which
he expects himself to be happy ; which is unrea-
sonable and shameful. The covetous rich man
-does not so properly possess the world, as indeed
lie is possessed by it ; $ie world has the command
of his heart, therefore it is his master; and^he is
tiie worst of slaves, as giving himself into a vol-
untary bondage, and that to the vilest and mean-
est of masters. What place in the creation shall
I assign to that maij that loves the lowest things ;
for by loving, he makes himself lower than they ;
and it vvill puzzle all philosophy to tell where to
place that man, that is lower than the lowest.

Shake off these shameful fetters, O my soul ;
burst this yoke, Thou art called to liberty, re-
nounce this abominable servitude, and reckon
tliat if for an hand-maid to be ftcir to her mis-

Meditations*
tress, is a matter of pride, fbr a ttii^tress(td

stave herself to her hand-maid, is matter p$ sham&
and reproach. The gracious Creator ^athrpl&<
dt thee in a noble^ degree and rank <:> the%r ; ear
tures, the lines "are faUentpthee in a good pla^e-;
cjo not wilfully degrade thyseli' by fdrsafcing ! tKy >
statujn and thrusting thy self down below the low-
est, to thy Eternal disparagement and amazement
Lest whilst thou standest in a mixture^ r bf disdain^
8ind ire, beholding the mighty Nebuchadnezzar
Kerding himself with the oxen ; thou plunge thy*
self into a more dishonourable condition than thiis^
and suffer thyself to be ridderi by thy own beast

MEDITATION

From the consideration of the nature of the love of

f the ivorld, idolatrous and adulterous. '-
'^. - ~ ; ' ' ' " - ' ' ~ -''.. -f '-'.... - - '

Y, ' -.'-...

HAVING briefly considered what the world is,
and what love isj I will now put them together^
a!nd a little consider what worldly love is. And
indeed 1 cannot think of any thing abominable^
but 1 find it to be that. Methinks I hear the
pathetic words of the blessed one, sounding ni
riiy ears, Oh do' not that abominable thing that II
hate^Ser. xliv. 4.) It seems that all sin is afeonas
inabie and hated of God's soul. But if one thirig
liiay be saM to be more abominable than an6ther$
I cloubt not but predominant worldly love is th^e
most abominable of all things ; as having in it the
nature of all those things, which are of all sober
j jdges accounted most abominable. I will S

Meditations.

fine myself to five or six of the worst that -I can
think of. And here I will begin this black toll
with idolatry.

This is confessed by all Christians to 'be an
abominable thing, insomuch that that ve'ry part
of the Christian world which we most suspect of
it, are as studious to excuse it, as they are bold
to commit ij. And there is a great deal of rea-
aon why all men professing the knowledge of the
true God, should abominate idolatry, when they
hear him in his word so expressly charging "the
world against it, so terribly threatening the com-
mission of it, and read what lamentable devasta-
tions he made among the Jews because of it ;
which the prophet excuses by a strange expres-
sion, The Lord could no longer bear, because of
their idolatry, Jer. xliv. 22. But as abominable as
it is, the love of the world is in it. What the
apostle says of one branch of it, by the same ar-
gument, that covetousness is idolatry; pride and
sensuality are no better. The highest act of
worship is love; consequently, he who loves the
praise of men, more than the praise of<jrod,that
is, a lover of pleasures more than of God, is a
downright idolater. Gold and silver need not to
be made into images, to be objects of admiration.
He who loves and delights, and trusts in them
chiefly, has given the worship peculiar to God to
them, and made them his god already; Idols
may be, and commonly are set up, as properly in
the heart as in houses, Ezek. xiv. 3. ancl idolatry
as well committed, by the inclinations of the
will, as by the bending of the knee. There can-
not be more palpable idolatry in the world, than

VOL 2. 36

422 Meditations.

making that a God to one's self, which ; i
la not the sensualist an idolater in the most prop-
er speech, whose belly is his god> as the apostle
hraseth it? By the like propriety of .speech,
one may say of the proud gallant, that he makes
his back his god; nay, an horse, an hawk, or an
houndjinay be as truly an idol to a Christian, as
a calf is to an Egyptian.

A second abominable thing that I think of, is
adultery. Whatever favourable opinion this
wickedrand wanton age has entertained of this
Tviee, I am sure the holy God accounts it abomina-
Me, and ordained in his commonwealth of tjie
Jews, that the adulterers should be stoned to
death. Such is the opinion that God has of aduU
tery, that he most usually, by his prophets, com-
pares that incomparable sin of idolatry to it, and
calls it going a whoring after other gods. It rnusj
needs be a foul pattern by which that monster of
idolatry is drawn.

And is not the love of the world adultery ? Is
not the heart of man as much dedicate and due to
God, as any; man's wife is peculiar to him # Do
men justly complain of great wrong done to them,
and may hot God as justly complain of the alienar
tion of hearts ? May not God reasonably be of-
fended that such a vile thing as mundanes should
be his rival, and defile the heart of man;; which
lie esteems his greatest jewel. It is plain byi the
iudffment of the great Searcher of hearts, that she

ij O ' : " ~ r " " "

who lusts aft^r another man, more than her own
husband, is a whore, and has already committed
adultery with him in her heart. It must needs
, that the soul that lusts after and cleaves to

Meditation^

y object inore than to God, (to whom souls are
mosfc nearly related, and to whom they are most
firmly bound,) is abominably .unchaste and adul-

T ^ '

terbus ia her loves. Souls have no way of plajv
ing the harlot but by mis-loving. j and by how
much the meaner the object of their, love is, so
much the grosser and more shameful their adul-
tery. So that the soul prostituting itself to the
world is not only adulterous, but indeed Sodom-
ifical in this conjunction. ' For it is ajl one with
lying down before a beast, which is forbidden by
tfee law, abhorred of nature, and damned by the
gentile theology, under the fable of Pasiphac and
her b,ull, and their monstrous offspring the Jllin-
otaur,vemrismonumenta'nefandce.'

MEDITATION XXXIX.

< ' ' ' ' ' -

Of fthe blasphemy and sacrilege of worldly

c

A THIBD abominable thing that I think of, is
blasphemy. To speak evil of God injuriously,
reproachfully of the Deity, may justly be ac-
counted horrible among the servants of the true
God ; when it was judged abominable even by
the heathens, whose gods themselves were abom-
inable. Paul's companions had like^o have been
pulled in pieces by the zealous Ephesians, for
disparaging Diana ; and the only way that the
town clerk could take to appease the multitude,
was to. tell them whatsoever people said of her,
'- Diana was a very brave goddess ; and to deny
that Paul's companions were blasphemers of her ;

424 Meditations.

for lie knew that if such a horrible thing as blas-
phemy were proved against them, the people
would not have staid for any judicial sentience
to be passed on them. Now there is blasphemy of
the heart as well as of the tongue. So the fool
blasphemes, who says in his heart there is no
God; and so do all they that either ascribe to
God what he is not, as ignorance or injustice, or
deny to him what he is, Omniscience and Omni-
potence; or else ascribe that to the creature,
which only and of right belongs to him. Thus
every idolater, who gives divine worship to a
creature, is a manifest blasphemer of God; and
so, are all predominant lovers of the world, who,
by the predominant pursuit of the world, do de-
clare they expect happiness from the creature,
which is only to be found in God and in the en-
joyment of him. It may seem harsh, when spok-
en in plain words, that every covetous, proud,
and sensual soul is a blasphemer; but there is
nothing more true nor scarce plainer. I do not
speak of any single act of blasphemy that these
worldlings are guilty of, but indeed they live in a
constant and continued strain of blasphemy. Is
it not evident that all these men seek happiness,
rest, satisfaction, in the great abundance of world*
lv things? It is obvious to every one, that they
do insatiably pursue them; there ca'nbe no cause
of this assigned, but that they fancy and promise
to themselves some satisfaction and happiness iri
the enjoyment of them. And is not this plainly^
to ascribe *to the creature, that felicitating and
satisfying virtue, which individually belongs to
the Creator ? Is it not, to give the glory and es-

Meditations. 425

sgnpe, and incommunicable attributes of G ocl to
another? Does.not he ^disparage a fountain ojf
Ijvjng waters, who repairs to a broken cistern, to
guenclx his thirst ? Does not he disparage the na-
jjure of Bread, who passes it by, arid seeks to fill
his belly with husks ? That which is a disparage-
nient to these> if it be committed against God, is
blasphemy. He is the only root and centre of
souls, and to take up in any thing below him, as
an ultimate rest and satisfactionj does highly dis-
bipnour him, and plainly blaspheme him. How
justly may it be answered to this worldly crew,
at .the last day, when, finding their miserable dis-
appointment, they shall seek to enter into ever-
lasting rest ; I know you not, ; you have received

- - ; . O . v /

your consolation, you have had your reward \ in
ypuir life time, you received your good things*
Get ye to *)f our gods therefore of gold, of silver,
and such other worldly deities, to which all along;
you blasphemously ascribed a filling and satisfy-
ing virtue. , \ v . -

The poor woman in the Gospel, who had spent
all her living on physicians, and could-ge ; t no;cure,
. was indeed afterwards admitted to a touch of the
hem of the garment of Jesus, and healed. But'
they who spend all their heart on the world,,
seeking for rest in things that cannot afford it,
sflall not.find it, when they come to seek itwhere
ii is. No, no,^^ it is just that they who blasphe-
tnpusly make this world their god r should be dis-
posed of :with the god of this world.

The fourth abominable ; thing that I ihink of y
is sacrilege, or a robbing of God. ,How abomina-.
' ble a thing this is, one m,ay easily discern by,tliqs,e.
'"VOL, -2, " 36*

426 Meditations.

pathetic words of God himself, Mai. iii. 8. where
lie asks as it were .with Wonderment, Will a
man, rob God f It can scarcely be thought that
there should be any such bold v illany in the Cna-
ture of things. The heathens accounted it a
fearful thing to rob their gods, who indeed pos-
sessed nothing. Every body sknows how Prome^
the us in their fables, was fastened to Mount
Caucasus, and had a vulture perpetually assigned
to feed on his liver, for defrauding 3 upiter at .a
feast, putting him off with bones covered with
fat, when he got the best morsels to his own
trencher, arid stealing fire from heaven. This
sacrilege Jupiter did so much resent, as Luciari
somewhere tells the story, that he - thought in-
stead of beingjbound to Mount Caucasus, he de-
served the whole mountain to be thrown on him,
and instead of one vulture, he deserved; sixteen
to torment him. , ; c :;

Are they esteemed to rob God, who withheld
tithes and offerings from him ; and shall not the^y
be much rather s esteemed, who deny him their
hearts? Our hearts are due to God, he requires
them; -My sow, give me thy heart. This is his,
great commandment, Thou shalt love the Lavd
thy God with all Jhy heart. The heart of man is
most sacred, the very temple, the living temple
of the living God ; and if it be accounted; abbmif-
liable sacrilege, to steal holy vessels out of , the
temple, .what shall we call it, when we ^steal 4he
temple itself ? Soi do all they ; who,t withhold
their hearts from God, and bestow them on the
world* : :".-.. ..-.- - : ' : -:. ' .'''--'. --

Mediiatiom 427

v , .'-,- ; --.,';-" \

MEDITATION XL.

the ingratitude and perjury of worldly low.

i THE next abominable thing thai 1 can think
oft is ingratitude ; a thing so abominable, that the
y v eryAheatheny;by the light of nature, every where
cry put upon it with the sharpest invectives im-
aginable- I need name none of them, having
once quoted that famous aphorism of t|icir's, <Qui
ingmtiim dixerit omnia dixit\ Call a man ungrate-
ful, land you calif him* ail that is naught. But yet
there 'are degrees here, and some kind of ingrat-
itude^ is. more abominable than others. Of all the
.kinds, ingratitude towards God is the worst ; and
of all ingratitude towards God, the^ giving away
of the heart is the worst; and to give it to such
a-vile thing, a hurtful thing, and his enemy too,
makes it still worse. God has given us all the
good we have, yea, even that good that is given
us by our parents, tutors,, pa tronsj benefactors,
heJs the doer of 'it. And for all this he looks
for nothing from us but that we should love him.
And is it not monstrous injustice 7 and ingratitude,
tbideny him: that ? He gave us these very hearts ;
ah^l shall we go and give them to his and our own
professed enemy ? Talk no more of the abomina-
ble ness of the graceless lads that killed their
master : with their pen-knives, of Absalom taking
up arms against his father, of rebellious subjects
pursuing ctheir king to death, by those very
swords that he put into their hands, of the churl
that denied a meal's meat to him who had kept

42IJi v Meditations.

all his flock in the wilderness ; one covetous
outdoes them all, and e very, predominant I
of! the world, who denies his heart to theJGrbld,
who gave it him, is more abominable than a1|.
the. It was a very cutting reflection that ;binu
Saviour made upon the ungrateful people, among
whom he conversed, 1 have 'done many good works:
among yon 9 for which of these is ifo that ye stone^
me 9 And what shall he be able to answer, Jo,
whom .the Father of mercies shall put this ques-^
tipn; I have made thee what thou art, I have i
given thee what thou hast; for which of tl^e ; se
mercies is it, that thou hatest me ? If it t>e an
swered, nay, Lord, wherein did I hate thee? If-
will soon be replied, to the eternal silencing of,
the ujigrateful wretch, in as much as thou didst ...
not love me, thou hatedst me, for if any man love
the world, the love of the Father is not in hi m.
But I will adjourn the further prosecution of this
to some following Meditations, concerning motives
to the love of God, and consider the last abomi-
nable thing, which the love of the world is, and
.that is perjury. .

TThe Jews of our Saviour y s time had. very
broad consciences, and many foul things they?
made a shift to swallow, such as revenge, hatred^

* : . . O .' ' .' ' '-,. ' .

of enemies, neglect of poor parents, and tlie li^e ;,
yet perjury was such a morsel as they could -nev?
er ge t down ; though they ha^ made void many,
of the commands of God, yet for stark shame
they left this standing in its full force, Thofc shalt
not forswear thyselfj but shalt perform to thy s
Lord thy vows. What opinion the heathen had
of perjury, appears by the strange punishments

tKat they say the gods inflicted upon Laomedon,
king of Troy, for falsifying the promissory oath
that he had made to Neptune and Apollo ; which
vengeance did not only light on him and his age,
but reached unto posterity. So that many years
after, they cried out, Laomedonteceluimusperjufia
y'rojcBi. [Troy feels the perjury of LaomedonV]
He rod* could digest murder and incest (hard mor-
sels one would think) yet hesitated at perjury j
though the oath was a rash one, and made but
to a girl, and that upon no valuable consideration
neither, yet his stomach (as vitiated as it was)
so nauseated perjury, that he would perform it,
It seems it \was accounted by them an abomina-
ble blasphemy, to call God to witness to a lie, to
make truth itself a liar; but let the promise be
made to whom it would, how much more abom-
inable miist it needs be, when that promise is
made to God? That is at the same time, to de--
fraud and blaspheme the Majesty of Heaven.
Arid so do all they who solemnly, in the pres-
ence of God, covenant and swear to fight under
his banner against the world, and afterwards turn
to the world, and enter into a covenant of friend-
ship with that w^idh th6y had once declared
their deadly enemy. Mercury in the fable, re-
sented it grievouslyj that Battus should betray
him" to himself ; Et me vnihi perfide prodis> me
mihi ' protiis. [Me to myself, perfidions, thou be
trayest.] Gertainly> a, more intolerable affront
canhbt be put upon the Majesty of Heaven,
than that men should swear by him, to him, and
then forsake him ; making themselves at once :
guilty of fraud and blasphemy^ which all the lov*;
ers of the world do.

430- Medtititibifcf

-*_

.- *

If now ihere be any thing abominable in idol-
atry, adultery, blasphemy, sacrilegej ingratitude^.,
perjury,; the predominant love of the world must ;
needs be abominable even to amazement, which'*
is really all these; and what needs, what can be
said more to dissuade us from it '?: =

O merciful God, who alone canst effectually

' &

deal with the hearts ofonen, persuade us thorough-
ly of the undefUmg nature of. ;thy love, that we may
make it our great study, to keep ourselves: uiv-
spotted from the world*

MEDITATION

General motives to the love of God.

AND now address thyself, O my soul, to they
last and s weetest part of - thy work, tov meditate:
of some powerful motives -to inflame thyself and
the rest of the benumbed world, with the love
of God. 1 Strengthen me, O my God, this -'once ;
not that Imay be revenged on, but that I may
perforni the greatest kindness to thine enemies,-,
by rescuing them out of; : their miserable bondagef
and enlarging their souls in the most pure and
generous love of thee! I Jet down my net once
more, not without thy command. Oh ihat by
thy gracious assistance and blessing, I may in-
close a number of souls ; and translate thosey
wlio all their days have swum in earthly deligbtSf
and in the brackish sea of this world, into the
sWeet rivers of pleasures that are at thy right
hand ; or rather into the puce fountain of peace

Meditations.

snail joy and pleasure,* which thou art, for ever-
more,. ,,,.-'' , . '. . .- . . . ., : .. ' / - ,- : ,. \

< And here, methinks, I have the whole world,
an4; all the individuals therein, thronging about
me,, each^ offering its vote, each offering itself an
orator, to plead the cause of God. The holy
psalmist, in the 148th psalm, calls on the whole
creation, heaven, and the heaven of heavens,
and the waters that be above the heavens, the
earth, and the deeps, and all the inhabitants
of all those; angels, and the hosts of God, the
lights of heaven, vapours, and -flying fiowls of the
air, all men great and small, young and old,
beasts ,and cattle, and creeping things, and all
vegetables ; I say, he calls on them to praise and
celebrate the Lord. <But, me thinks, I hear all
these -calling on me, and all mankind, to love the
Lord, and to delight ourselves greatly in our
God. For certainly there is nothing in the cre-
ation but ; does plainly declare the loveliness of
C!od, and whatsoever does so, does as good as
preach and say, O love the Lord, ye children of

But I see I , shall lose myself in this immensity ;
1 will therefore confine myself to some few top-
ics, from whence to bring arguments and motives
to the love of God.

.tiThe nature of our Christian profession, the
vftature of our own souls, the nature of God, the
nature of love, the nature of the love of God,
will furnish us with powerful motives to the love
of God; as all these, with the nature of the
world and of worldly love, have furnished us
with dissuasives from the love of the world. For

432 Meditations.

there is as much excellency in the nature of Go<j>
and of the love of God, to recommend them, as
there is unsuitableness and unsatisfyingness in
the world, or abominableness in worldly love, to
disparage them. It is no hard thing for a de--
vout mind to bring mighty motives to the love
of God from the same heads, (the argument be-
ing a little altered,) from which the dissuasives
from the love of the world were brought. As,
for example, if we should therefore not love the
world, because it is unsuitable and insufficient to
us, a'iid not that which it seems to be, then we
should therefore love God, because of his infinite
fulness, and because he is the only substantial
and agreeable good. "If we should therefore not
love the world, because by loving, we give, we
assimilate, we unite, we subject ourselves to the
world: If this be the nature of love, then what
can be more excellent and advantageous to us
than the love of God? If we should therefore
not love the world, because the love of the world
is abominable, idolatrous, adulterous, blasphe-
mous, sacrilegious, ungrateful and perjurous: The
love of God being, on the contrary, excellent and
divine, pure, ,chaste, just, ingenuous, and reasona-
ble, ought mightily to allure and attract us unto
itself. And so of the rest. But here also I
should be tempted to be too large; I will there-
fore limit myself to a few considerations, which I
have found most powerful over my own soul*
Oh, would it might please Go'd to bless them
with # mighty influence, that they may come to
the hearts c those into whose- hands they may

Meditations.

MEDITATION XLH.

; # particular Motive to the love of God.

FIRST, I am wont to consider that God loves
us best of any ont. The law of nature suggests,
yea, dictates and requires this, that we love those
who love us ; our Saviour takes it for granted
that all men do this, because the worst of men
do it ; yea, the very beasts do it, Scevis inter se
convenit ursis, [The savage bears agree among
themselves;] nay, it seems that there is a kind
of an agreement in hell, and an order and amity
among the devils, else their kingdom could not
stand. If two cannot walk together except they
be agreed, how much less can four thousand (for
so many was a Roman legion in our Saviour's
days) dwell together in one man without some
mutual kindness. The nature of love is sociable,
it can endure any thing but solitude; this it can
no more endure, than the wind can endure to be,
and not to blow. Now what more proper ob-
ject of love can there be, than one who loves us,
or a thing that is our own. No one is our own
so properly as he who loves us. I am more tru-
ly possessed of a friend who loves me, than of a
child that I carry in mine arms, or wife that I
lay-in my bosona, that cares not for me. Of all
the world therefore God is most our's, because
he Ibves us best. The love that comes from
above is strong. We commonly observe that the
love that comes down from parents., upon their
children, is stronger than that which rises up

VOL, 2. 37

A V "- '- '

434 Meditations*

from the children to their parents. An atToW
falling from on high, wounds deeper. What
deep impressions then in the hearts of men,
should the arrows of Love make, that are shot
from above the highest heavens? It is truly said,
That God hates nothing of what he hath made.
His hatred of the wicked and of the devils v if we
understand it aright, is not so much his hatred of
them, as their hatred of him. There is no such
thing as hatred in the pure nature of God; his
name is Love, and certainly he is named accord-
ing to his nature. But speaking after the man-
ner of men, he is said to hate evil doers, only to
denote a contrariety of his nature to sin and wick-
edness; as if one should say, fire hates water,
and light hates darkness. $ It is a passage of St.
Bernard, somewhere in his Meditations, Diligo
te, Deus, plusquam mea, plusquam mcos, plusquam
me, [I love thee, O God, more than my goods,
more than my^friends, more than myself.] Thai
was a pure strain of devotion^ and to be imitated
by every soul of man that understands the na-
ture of his happiness, ancj relation wherein he
stands to^God. But if we alter the grammar of
it, it is as true divinity still, Deus diligit me plus-
quam mea, plusquam mei 9 plusquam ego, God loves
Ojs better than all our friends love us, better than
we ourselves love ourselves. Of all our friends,
our relations are supposed to love us best ; and
of all relations, our parents. The love of God
towards us, therefore, is compared to the love
that a father bears to his <son who serves him,
and a mother her to sucking child. Bat it infinite-
ly excels these ; for what wretched mortal can

/ . ' Meditations. 435

pretend to love with such strength and wisdom
as God loves. If we whorare by nature evil and
impotent parents, ean love our children tenderly/
how much more doth our heavenly Father ? It
is our ^Saviour's own argument, and it concludes
as strongly concerning loving, as concerning giv-
ing. And if giving good things be an argument
of love, God loves us better than our parents, for
he has given us much more than our parents could jr.
for he hath given us noble souls, and his Son to
redeem? them* yea, and he gave us those very pa-
rents themselves, who give us any good thing.

He loves us better than we love ourselves. I
am much taken, with, the expression of 'the satyr*
ist, (speaking of the gods, and their providence
towards men,) Charior est ipsis homo quam sibi,
[Man dearer is to them than to himself.]: God's
Jove towards us is* more pure and wise than our
own. He loves us so well, that he will deny us
things hurtful to us, though we pray for them;
so well, that he will afflict us for our good, though
it be sore against our wills; so well, that he will
remove us out of this world that we are so fond
of, into a much better, which we, poor
Kave little mind to.

MEDITATION XLIIL

Jl further motive to the love of

SECONDLY, I consider, that I am beholden to
God, and it is by him that I am able to love any
thing; therefore i ought to love him above all

436 Meditation^

\ " .

things. The bare possession of any thing, is
the enjoyment of it. It is not by having, but fry
loving things, that we enjoy them. -If mere pos-
session were enough, the sparrows had enjoyed
the altar of God as much as^David, and the owls
had been as happy in the full barns of the Gos-
pel rich man, as he himsslf. Light is sweet, but
it is to them who see it; and so are meats and
drinks, and perfumes, but it is only ta them who
can taste and smell. Nebuchadnezzar, in his
distraction, when the heart of a man was taken

. from him, had no more enjoyment of his princely
treasures, than a jackdaw or a magpie has of a
thimble, or a bodkin, that they liave hoarded up.
Beauty is; a, pretty thing, bu ( t if there were no
looking glasses in the world to represent it, the
ladies would not be so proud of it as they are,
nor dote on themselves as they do. I dare ap-
peal to the greatest mammonist in .the world,

'whether he would think it worth his care and
toil to covet and scrape together great masses of
money, if he .were sure ne should be deprived
of the power of taking any pleasure in it. Cer-
tainly if it be vanity and an evil disease,, that a
man should have riches, wealth and honour, and
no power to eat thereof, Eccl. vi. L it must needs
be worse tc have these things, and not be able so
much as to love them, or esteem them lovely.;
Suppose God should give a man all the conven-
iences, advantages and ornaments imaginable, and
should annex this only curse to them, that he
should not be able, in any degree, to take any
pleasure in them; I wonder who would account
this man happy Sure I am he himself would

Meditations. . . 437

not. Is it not God who gives us those affections
and that power, by which we love any thing;
ought we not to love him above all- things, by
whom it is that we love all things? ft was a rea-
sonable expostulation of the prophet, He who
hath made the ear, shall he not hear? And is it not
as reasonable to ask, He who hath made the ear,
shall he not be heard? He who hath .created
the affection of love in us, shall not he be loved %
I had rather never to have been,. ,than not to
have been a loving creature. Having; is nothing
without enjoying, jand there is no enjoying with-
out loving. If a man have ever so beautiful,
sweet, chaste, virtuous a wife, if he cannot love
her, it destroys all the pleasure of relation j Eti~
ammedio de fonte leporum surgit amari aligind^
| With all his joys some bitter thing is mixed.]
Now certainly it I be beholden to God only for
all the pleasure that 1 take in my wife and chil-
dren, who hath given me power to love them, it
is highly reasonable that I should love him above
them. Tell me, thou man of pleasures^ is there -
any pleasure in meats, sports, in wine or woman ? '
That very pleasure that thou takes* in them,
ought in reason to call thee off from the intem-
perate and unchaste use of them, . because it is
inconsistent with the lovaof God, who gives thee ^
the power o perceiving and delighting in even?
thy impure pleasures. The very pleasures of the"
table, and or the bed, do preach the predominant'
love of God.- And .tell me, thou mam monist r .
dost thou love to look on thy gold and silver,
dost thou take pleasure in beholding them with
thine eyes? Is it not highly reasonable,
2. ' '

433 Meditttiitins.

shouldst love God, who? hath enabled thee to

- | - ' " - . \: \. ' ''._ ~ ."''.. ....-*.' . ' . V;*-

love gold ? The . po weipi of loving < is from Qpd,
therefore he ought to be the principal object of
our love. v

MEDITATION XLIV,

<A further motive to the love of God.,

THIRDLY, I consider that whatever is lovely IB
the creature, is from God. Jesus saith to Philip,
desiring a sight of the Father, Have I been s&
long with you?, and sayest thou, show us the Father ?
What an impertinent request is it,for a mahthat
has so long conversed with the Son, the express
image of the Father, to desire to see the Father t
I may with reason wonder, and say the same
concerning every lovely object in creation ; have
we seen so many beautiful objects, and tasted so
many pleasant things, and can we not in all those
see the beauty, and taste the sweetness of the
Creator*? Why, that whereby any thing is love-
ly is of God. Deus dst quodcunq ; vid'es, [God is
every thing you behold ;] and so we cannot miss
of tasting the divinity in every pleasant morsel,
of smelling it in every flower, of beholding it in
every sweet face and, feature: created good
being nothing else but a reflection of the un-
created Goodness. The wit and ingenuity (or
which thoulovest thyself, the beauty and symme-
try for which thou lovest thy wife, or any other
woman, the delieiousness for which thou lovest
meat,, or drink,, or music^ the health and honour

'Meditations. 43$

11 ,1 . -. "

for which thou so much dotest on the world, are
but drops issuing out of that immense ocean of
wisdom, beauty, sweetness and perfection, which
God is. ". ' '. '_ ; - .;.; , '..'.,/

To speak properly, the excellencies which we
see in- creatures, are not the perfections of this
or that particular being, but the perfections of
God ; for they are nothing but what he made
them; and it is by stamping his own beauty and
goodness on them, that they are many of them
in any degree good and beautiful ; and indeed
not only the perfections and ornaments of every
particular being are of God, but the very thing
itself. Because he is, therefore we are ; for in
him we live and have our being. In spite of all
grammar, I cannot but sometimes ask myself
this strange, question, where was I before I was?
A little philosophy will solve it;, whatever
there was of me, as I was future^ and to exisfy
was in God ;. Ibi nobilissimum mei exemplar,
fThere was my most noble pattern*] All things
are in God, I among the rest. *Age, anima^ repete
illud wide prbdiistL unde- fuistLIC&me then, my

.'~\ X . *^ ^* ff

soul, seek that, from which thou didst proceed,
and whence thou- wast.] There is a great deal
of reason^ why I should love God more than my-*
self, who is the original and womb of my being;
of whom it is, not only that I am thus accom-
plished, but that I am at all. And if more than
myself, then certainly more than all other
things whose being and excellencies are deriv-
ative as well as my own.. The apostle John-
argues strongly, 1 John v. 1. Every one that lov^
Mm that begat, loveth him . that is begotten, of"

him. Methinks I may invert the order of the
words, and argue with no less clearness, (for the
same spirit of God justifies^ this argumentation?
also,) If any one love that which is begotten, he
ought to live him that begat I any one love
any lovely creature, he ought much more to ad-
mire the Creator. If a man delight in the pic-
ture of his friend, and love to contemplate it in*
his chamber, how much more will he love his;
friend, the original and prototype,- when he hath
Kim in his arms ? Arise, 0- my soul, dwell not on*
the lowest round of the ladder, but spring up by
the several creatures, as by so many steps, till
thou arrive at the- yery Original of beauty and;
Being.

MEDITATION XL V;

Further motives to the love of God. ,

AND now pursue this meditation a little, antf
add hereunto, that if all the loveliness of the
several creatures be by way of communication
from God, he himself must needs be infinitely
more lovely, that blessed supreme feeing, froin-
w bom these excellencies are derived, must needs
himself be more excellent. The sweetness of
the .stream^ must needs fall short of the s weet-
ness of the fountain; as it is truej J\thil dat quod
npn habet, ^Nothing gives what it does not possess^
so it is also, J^Tihil dat' omne quod 'habei "Not hing
gjves all it possesses.] All created perfections
do*flow forth from God, as from an infinite foun-
tain, by way of redundancy ; how inconceiva
iiifinite must the fountain fulness then be r

Mediations.

0pd hath giv en power4o kings to kill the ])Qdy 7
who vf bujd not iear them '.'?' He has given them
autiiority that they can say to this man, eome y
and to another do this ; and who would not .obey
the m ? How much rather, then, ought we t6 fear
him who can cast both soul and body into hell ;
how much rather ought we to be obedient to
the supreme authority^ of Heaven, be in subjec-
tion to the Father of spirits, and live? In like
inanner may any devout mind reason, Qo<d hath
endowed the souls of men with wisdojtla, ingenui-
ty, good nature, gracious disposition. Who can
but love such lovely objects as these ; nay, rath-
e r, who will not love the infinite wisdom, benig-
nity, and holiness, from which these are but lit-
: t}e.eiaanai^n^.^ivi : to which they do not bear so
much proportion as the small dust of the balance
x does to the vast body of the earth.

Why stand ye admiring us, or the miracle,
said the two disci pi e.s? Admire the divine Jesus,
by whose power these mighty miracles are
wrought. And why stand ye gazing on me,
may all created beauty say, pass oh to the great
Exemplar, contemplate, aainfre, and love the rav-
ishing unspotted beauty, in comparison of whom
I am mere vileness and deformity. And why
stand ye gazing on me, may all created strength^
may the behemoth and leviathan say, pass oij
from the chief of the ways of God, to God him-
self; contemplate the Almighty, adore and rev-
erence the absolute, indefeatable, uncontrollable,
unchangeable, eternal Being, compared with
whom our strength is as straw, waft all our might
t?u;t as rotten wood And why siand ye drawing

442 Meditations,

at me, may all created sweetness, may thfe honey,
anditne honey comb say ; go from the cistern to
the Fountain, to the uncreated sweetness^ enter-
tain yourselves, and fill your souls with the heav-
enly manna, in comparison of which Fountain, all
ihe rivers of created pleasures are as tke waters
^of Marah ; in comparison of which manna, all
created entertainments are rather husks than
bread, fitter for swine than souls.

And itfhy dote ye on me v may all worldly glo-
fyv may Solomon in all his glory say^ if you will
;aspire, let nothing terminate your covetousness
or ambition below the Supreme Goodness, and
the inaccessible glory, the glory of the Highest,
wh6 hath stamped some little of himself upon
225^ whereby I become desirable or glorious ; but
-in--,co.inpaiM(p!n\6t-wlfl^' i "b^httie's8j I am a dark
shadow, and a total? eclipse*,/ ^

MEDITATION XLVL

Jl further motive to the love of God*

FIFTHLY, consider, that to love God, is to gain?
It may justly make one wonder to see
men take suetl pains to gaih: the world, and yet
be so indifferently affected to the enjoyment of
!od himself. Rising up early,, and lying down
late, arid eating the bread of sorrows* describes:,
but a little of that pains and solid tousness which
men use for gaining tha. world, in comparison of
that compassing of sea and land, running of
hazards, adventuring health and life, soul

'

Meditations.

and all, in pursuit of wealth and honour, which
we may every where discern among the greedy
merchants, and ambitious courtiers and warriors
of the world. And after all this, it proves that
they seek but a very mean thing, a'nd that they
gain but a little of that which they seek, that
they are not satisfied with that which they gain.
It is worth an age of pains to gain the crea*
ture, yea a small handful of it, yea> and such an
handful too, as is gone as soon as it is well gain-
ed ; and can any man that is master of his rea-
son, choose but think it much more worthy of all
possible endeavours to gain the Creator, and
make the Supreme Good his own? Our Saviour
seems to make a supposition of a thing not to be
supposed, when he spea'ks of a single man gain*
ing the whole world; (like which there are
many hyperbolical suppositions made in the Ho-
ly Scripture ;) But ; the gaining of God is no hy-
perbolical supposition, but a real proposal. It is
sincerely' propounded to the sons of men, and if
they fail of it, it is their own fault and folly. It
hath pleased God so \to constitute the rational
soul, that nothing besides himself can be .the hap*
piness of it. It is impossible in the very nature
of the thing, that any thing below infinite truth
and goodness, should satisfy the understanding
and will of man, or that the same should be any
otherwise perfected, but in the possession of this
blessed object. It must needs follow, then, that
he is willing to be enjoyed; else he had been
cruel to the souls of men, in giving them faculties
which should never be perfected, and appetites
that should always be craving and never satisfied.

444 Meditations.

It must needs be that the Supreme Good is mo&t
communicative of himself, and that he who eve.ry
where commands us- to, give to them who
ask us, and not ; to' turn away from them who
would borrow of us, must himself be infinitely
willing to be found of them who seek him. This
being certain, it will as certainly follow that the
loving of God, is the enjoyment of him. Dilige
ctfrueris, [Love^ and thou enjoyest.] It is love
that assimilates and unites, and makes this bless-
ed object our own. Solomon tells us, 77jta he
that loveth silver, shall not be satisfied with stiver ;
yea, it is true also, that he who loveth silver, of-
tentimes does not so much as possess silver.
Poor men may be covetous as well as rich, and
there are many in the world, no doubt, whose
hearts mightily hanker after the world, who
yet miss of it; who pursue this shadow, and
it flies from them. But no man ever set his
heart on God and was disappointed of the enjoy-
ment of him. Though many love riches who
never come to be rich, and beautiful mistresses
who are never admitted to their embraces, yea^
and the-admirers of their own beauty are misera-
bly disappointed, (Narcissus like, they cannot so
much as obtain a kiss of that sweet mouth they
so fondly contemplate in the glass,) having no
advantage of their own fair faces, save the be-
holding of them with their eyes; yet it is far
otherwise with the lovers of God. This most
feiiauitful and blessed object envies no good thing,
no riot himself to his lovers and friends. As the
benign sun envies not, denies not his precious
light, no not to the-meanest inhabitant of the

445,

, -' ' '!-: .'*-. - - - / ">

earth .who, will, but look, at him ; (see him, and
you enjoy, him;) so neither, does the Father of
light, deny himself to any who do but .heartily
Desire him ; loVe him, &nd you enjoy him. For
what other way can there be supposed to be of
enjoying God? Eyery man is alike nigh to God,
yea, and, tjhe^devils as nigh as men^. Set aside
the loving of God, and the meanest man in the
world is as much ajdn to him as the mightiest,
and the apostate \ spirits as near to. him as his
menial servants, the courtiers_of heaven. If we
cpuld suppose- an unloving soul to be admitted in-
to heaven, and to be as nigh the throne bf God
as the angels are, this yery paradise would be a
purgatory to him, and the bosom of Abraham a
bed of thorns.

Oh bow blessed, and yet how easy ,a thing is
it to enjoy God? Love him, and he is -your own.
If kingdoms could be got with loving, what man
would not be a ^prince, ? If great fortun.es could be
obtained by being; desired, who would not,, be
sure of a rich, match? If the mere setting one's

:._'. -* . f / .- v ' v \; m . -' -., .-' -.-"=- " v = .-_ ' :- -- - --; -.".--" ;'- O -':.'.' :-'^ ; -=t-

neart^ on silver '-arid gold, would make themr toin-
crease, the prophesy would certainly fail, of ha^
ipg the poor always with us. / God is more easily
got ,, than gold. Believe in Jesus, and you have
him.-. Love God, and you are possessed of him.

" '. -'- ' - " , . '" ..:-.-' - ' /' ' '- , ; " I' ; "" ' ' ' 'f -'--' ' V

, Prpop not, thou meanest, obscurest, poorest
v j?he children of men ; come, lift up thy head
take courage. I show thee ^ way, a certain
, an easy way, hpw thou mayest le as ;es;cel-
ient, as rich, as honourable, as any of the princes
of the earth, as the angels of heaven. Loyie
the Father ; for if any man IQVQ the Father and
2 38

tKe Son, they will come unto him a,nd make, th^V
abode with him. .Good Godi what hpnour t ,an<;[
happiness is this that .thou -bestbwest on ^thy
saints! c \

MEDITATION XLVH.

s

H s# further motive to the love of God.

\
\ i ,

To this consideration might well be added, that
the lover of God in gaining God, gains all other,
things. Habet omnia qui habet habentem omnia^
[tie has all things, who has the possessor of
them all.] All things are J #owr's, says the apos-
tle, to the lovers o"f God ; and all other things
shall be added, to you, says Christ, to the seekers
of the kingdom of God. -Love "Gdd r and you
gain all other things in him .and with him. It
was a generous speech of the Roman general,
when th'ej offered him great treasures to be
friends with him ? ** I matter not your gifts, (said
he,) 1 had rather command a people, that have
all those riches, than have them myself." If it
should be supposed, that a. man should enjov
God, and nothing of the -world with him, yet it
were a more excellent and^ happy condition to
enjoy him, who hath and indeed is all things,
jthan to enioy .all other things without him. The

', - ' ' ' v'' "if' ' ' ' - ^3 - -'*-.; "

loyers, of God are sure of enjoying other things
with him ; the things yeh of this world sfiall be
added to them, so if ar as is convenient for them*
However, though they should live and die as poor
as Job, when he was at the poorest; and as forlorn

Meditations! 447

v p r \ . i j "* '

I '

'as Lazarus, yet they enjoy all things in God.
For whatever is truly sweet, pleasant, -lovely,
beautiful in the whole creation, is more excellent-
ly enjoyed in God, than as -it lies scattered up
aud do waamongj the creatures, Dulcius, (yea and
-plenius too,) ex ipsojonte bibunturaquce, [Sweeter
.tjie draught from , the puce^fQunt that flows.] ^The
Wjitty v conceit ojl'the Rabbins concerning their
manna; that it tasted, to every particular, palate,
of that which he, desired to eat ; and so the
fathers that fed on it,- eat as many sorts of meat
as they desired^ out of the Same dish ; (the more
shame for them then. to lust after quails;) this
conceit, p say, will a^ little illustrate^ that great
truth of a compendious enjoyment of all things in.
God. In him alone the deliciousuess of the
whole creation is enjoyed and relished all at once ;
and so the apostle's riddle is intelligibly interpret-
edj that the lovers o God, though .they have
Bothing,,yet possess all things.

But this is only by the by. I pass to a further
motive to the- love of God, If we do not love
him, we shall not, we cannot live with hiim.
Surely to live with God and abide with him for-
ever, must needs be accounted the happiest
state that man is capable of; and most menT(at
least when they see they must live here no long-
er) do profess to desire it. And those few, that
,do not desire it, yet are afraid of the contrary j
even these dread the sentence of, Depart from
me, ye cursed. Surely there is no man so profligate,
that can firmly believe and steadily think of an
eternal separation and exclusion from the beauti-
ful presence i of .God, but would ten thousand,

448

; --...--- ._.- . .. .

times rather wish to be quite unmade/ than be
made so : miserably. But so miserable , must
all the lovers of the world, all the haters of the
Father be. There are many mansions in out
Father's house indeed, but they are only pre-
pared for them, of the houshold. The Soiis of
the bond women must be i east out* be there ever
"so much room in the house to hold them. These
children of whoredom^this spurious ofi^pring^f
Christian mammonists are hateful, and must be
cast fort h^ not by their' brethren as Jephthah
was, ! but by that God; of- w'homvthey Wisely vsajj
Jhat he is their Father.- Ye hated me and> xcast
me out,! Jephthah said. Ye hated me, aqd there-
fore 1 will cast you out, will Grod say;" To them
that once said, depart from us, we desire riot the
knowledge of thy way s, will he ^say, Depart from
me^I:know:you not. But to i the. lovers; of the
Father^, will the Son say, Gome, ye belov&l of the
Father, inherit the kingdom* These shall for-
ever^ abide ^and d well > with him whom their soul
loved ; as they soiight him earnestly, they shall
find him; certainly, and having found hi my enjoy
him everlastingly. They shall riot come and see
where Jesus dwells,yand abide with him a day, as
the two disci pies did.of old, but for evermore. For
so it is his gracious pleasure, t hat where he is,
there they snail be also. - ; r

f Meditations., 449

MEDITATION XLVIII.

,

i. , , ' _..-.

A further motive to the love of God. ^
> ' \ * "''-- - -.

'" LASTLY, Let us consider with ourselves^ that
whatever inducement there is to the love of the
world, there is the same to the love of God, and
greater.,. Is there any worthy consideration that
recommends the world to our affections, and does
HOt^the same recommend God? I will -not here
again think of the beauty or excellency of /the
creatures, .having already showed that the God
who made any of them excellent, must needs be
more excellent than they.

.. Do we love the world for its convenience and
agreeableness to our appetites ? Meats and drinks,
because they gratify our hunger and thirst ?
Fields, because we are served by them? Slfee^,
because we are refreshed by it? Warm houses,
because they are a defence to- us ? :Friends, be-
cause; they are akin to us, because they love us

= ' . . " ' v ' ' v , " . - ' */

or ra'ssist us ^/ Goods and cattle," because they bring
in liioney, or money because it answers all things ?:"
And is not God the most agreeable good to us ?
;Have not our souls their appetites as well our
bodies ? And what can gratify and^ 1 perfect bur"'
understanding, wills and aifections, but, truth and-
gpodness ? Yea, and as to the corporal appetites,,
although God has ordained such things, as meat
and drink, and sleep, houses, and friends, and
. money, for our gratification, refreshment, defence,-
assistance* yet he can perform all these for us
>vithout the help of them. Man- liwth no^
VOL. 2,

456

bread alone,, but by every word that proeeedetK out

- * '-- -/ " - \ . t/ v . -,,'.- \\' A ' . -'. ' *' '

of the mouth, of God. who can maintain us 4 and re-

*/ . - / * - .

fresh iis forty days, yea, forty years or ages, if
he please^ without meat, or drink, or sleep. He
is nearer akin'to us than any relation, and can as-
sist "and comfort iis in the ^absence; of lovers' and
friends^ arid take .care of us^ even when owe 'la-
ther and;'mother do cast us~off. And if money
should bief granted to supply the want of aW ; f hifig^
yet ; 6rbd is ioaore full- and agreeablej who cisn sup-
ply the want of money itself. They were rich
men, and wanted no good thing; nay^ they Made
many rich, arid gave such good things as money
cannot purchase, who said, Silver and goW,
have" we none. But, to digress a little, I see no
reason to grant such an omnipotence to money,
nor (with the leave of the learned) such a trans-
lation of the text, whether we translate [all
things] or [all men.] .By answering all things
cannot be meant, that 'it stands ins te ad ^>f all
things, ft could not stand instead* of meat to
Midas, who starved in thJe midst of his gold ; for
though men should eat gold, as they say the Jews
did in the ^iege of J erusaleiti, it would not keep
them from famishing. It could not stand iristead
of drink td the thirsty king; if it could, he who
had so much of it, would not have been so prod-
igal as to offer a kingdom for a cup of water. It
cannot stand instead of so mean a thing as apparel ;
he who is ever so well laden with thick clayy may
for all that , be in suchcircumstances that he starves
with gold/Neither by answering all things^ can
be meant, that it can purchase all things, and fur-
nish men with whatever they want. If it could,

tit&tions* 451

how comes money arid the want of the *most de-
sirable thing in- the ~worlid to-be so^ compatible, as
in pur own language to be made up into one
wordy called the rich-gout? JEgrfrDiveshabet
nummos sed non habet ipsurn^ [The sick, rich man
holds iwe alt ty yet riot himsellTj It often happens
that health^ caiitiot : be^ purchased ^witlv money;,
.Liberty is often not recot erablte^ life \( not pre*
seWable by moneyv The poor apostle : might
have had his liberty^ if he had had money ; hut
the king of Judaji liad money-enough, and yet
could not get his liberty. Rich men may fall in-
to the hands o ; f such men, ag will not regard sil-
ver nor delight in gold, that they should receive
a ransom for them from thence, Isa. xiii. 17. And
as for the ingenuity, learning, wisdom, grace, one
may say of them: as wise Solomon (wha did si-
mut amare, et sapere, .[love them, and yet retain
wisdom.,] Cant. ii. 9.) says, concerning love, If a
man would give all- the substance of his house
for them, it would utterly be contemned, , nay,
reiected with scorn : thy money perish with thee.

, v ' -- * . v " . e/ -J.

Neither is it true, That money answereth all
men, as others interpret it, who thus paraphrase
on '-the' words, "Let there be money, and all men
have their heart's desire." For there are many
in tlie world, that prefer the favour of God, and
their own consciences before thousands of gold
and ! silver. Nay, and those very men, who love
money best, $iid have most of it too, are not -yet
answered, they C 1are not satisfied by money. I
could heartily wish for the sake of those that
damn themselvess with the love of money, and
take encouragement so to do from this text, that

452

the translation o it were amended, or the
fully explained fey the; just consideration ^fMf he
context* according to the learned Treme]iliusi,lthe
Judicious Cartwrightf or any one wJho ^an/tlbi it,
better.:/;' ^^bk; : "..; ; . ' : . :;-;-y> r: ;- ,- ;;;; :'-:,;^ B:-&
-': .DJO; ; me& jt^eilfhe ; world Because it it -^ pleasant
to the m, ! they see and taste'
less the \ybrld by being so nigh our
abject and charm them* But is not God; asujbi^hi
to J Us as aihy thing in the world f The invisible

! - ~ W Cj -. ."X" i . <; - ' "- " -. ' ' "-.'.'

things; of/? him, are seen hy the things that- are
made, prcesentem monstrqt qucelibet herba^D^iin^

feach plant reveals a present Ood^l >W.ell miffht

^ '-- ; ^r---- ; -tr - * .--.r '-'""">" "'" -"< *
the apostle say, ;.- He ts not jar from every -one?vf

tts^ \ALCts^xvit 27* WhicJPis but &. rhetorical
meiosis, or diminution of the actual factV;to he
is very nigh to every one of us ; so nigh, that j he;
is in its, and , jover us; and round about us ; or rath^
er indeed we are in liim^ who 1 is the infinite good 1 *
ness and omnipotent life",, containing all things ia
himself. God is as nigh to our reaLSons as the-
worl^i 8 to btir senses',; and; it; is-- aa eas'^ia|jd obvif
oiis % conclude, that some one made Ibfee
as it is to> see that it is made* 9 \ ; ^

Do men Ibve the world because they
hend it necessary to them^ they cannot live
tentedly and pleasantly, hbr indeed live at
without it ? This may be presumed to be one of
the fairest excuses for the love of the w.orld ; for
who can choose but love that which is necessary
to life? How can any/man live without money,,
as the world goes T In extreme old age we shall
be forsaken and miserable^ if; we, have not es-

453

we stick : at nothing ta get them
wjiilst we are young, y > , j v / ^
I fFiiis necessariness of the world may indeed

- ..."-'' '-*-.. _ _ - - :' _ ; ,'.>.' '-. ~ : - ; - . .-.-, _v 4/

justify j;he,moderate industry; oilmen for theobtaui-
ing of a competent portion of it ; but it will nev-
er justly coveting alter the pre-i
domiiiantT love of the world. : For Jife it?eifi for
whose sake, we say, we love the world, ~'is- ii* iti-
s^lf but a mean thing, and not very desiraBle |;
and in comparison of the favour of God, 'abomi-
nable, and to be- hated. . But SfUpposiMg life ever
q udesirable, and consequently the world^ necessa-
r^,' -and therefore thie love of it justiliable^^et
certainly God is more, necessary to us than the
world jv^or any thing in it.; Our souls are surely
more excellent than our, temporal lives, and con-
sequently the grace of. God, which is4he life and

" "- . M? 1 " ' " - v* -' ' ' ' 'fj~' ' ' ' *' ; '..'' ~ - ,.--.

hapmness of souls, more necessary than the world

--v ' - J- -:J' . .,''.- . ' ! ''-.-'-. . ; " V ' ' ' ' '

can be tOxthe maJiritenance of life. It is iiot ne-
cessary to us ^ to; live, |)ut it is necessary to be
savedi If a man lose his life lie may find it agai%
but if he lose his soul, it is; past recovery. With-
out the world we cannot live, therelbre it is ne-
cessary ; without v God-\ve cannot be sayed^there-
fpre ille i^ more necjessary. I^ay, indeed, neither
can we live withcwrt J^im. -It is because he is^ that
yye are ; and if we could suppose that he should
withdraw himself foom the world^ it may easily
be conceived, that the world woiild hide its head,
and steal away into its first nothing.

Meditations*.

\

MEDITATION XLIX.

A concluding Meditation*

. IT CAW imagine nothing that does realty com-
mend the ' world, or any thing therein to our af-
fections, or entertainment ; but it is in a higher
degree, or a more, excellent kind to be found in
God. tThe superlative love of. G.od must needs
therefore be most just and reasonable.,
- Anil Oh, would to God it might appear sd,to
all men, to all the children of God! Oh, thou
Father of; men, and Father of mercies, set home-
the consideration of the reasonableness, necessi-
ty, easiness, pleasantness, seemliness, profitable-
ness, of this love of thee upon the hearts of all
men ; that as thou lovest them more than the*y^
so they may love thee more than themselves,or
any thing else ! How long, O Lord, shall it be
observed, to the breaking of the hearts of- thy
friends, that thou art hated by so great a part of
that creation, that is nothing but the product of
thy own love and goodness !.. What a fearful, hor-
rible rebellion is^this world thrown into, when
the children of the Most High rise up against
their Father, their very hearts rise against liim^
against his service, against his people -,.. against his -
name and authority! Oh, sad apostacy of human
nature !, Oh, lamentable degeneracy of r-atip'n'a}'-..
faculties! How are men transformed into moles,,;
hating the light, and making to themselves places
ajuj paradises in the base earth! How are souls -
eonverted into swine, feeding upon husks and

Meditation.

wallowing in iilthinessj] / flfow* Stupendously arci
the rational palates vitiated, w^ich loathe the
honey and the honeycomb ; to jvhom love itself
: is hateful! Oh Lord, pity this unnatural viperous
generation, that are without natural affection; to

ttj '.'.' t- ; *y .* : .-'. i ' * ..--. .''.'- - - ' -. .-.-.,-. .:"',''-"" . " " -

then-Father; cast forth thy cords of Jovej and
reconcile this uhdutifuj, rebellious offspring, to
thy blessed and lovely self ! Hear uae^O my God*
^nt the^e reqaests, which on my txwn behalf, and
on the behalf of all the undutiful crew bf lapsed
siouls^ I^humbly present 16 thy merciful Majesty.

Disparage all the wealth and glory and sweet-
ness, arid beauty and bravery of the world in our
apprehension, that we may look upon them a^
things unsuitabl e, inadequate, inferior : to our no-
ble natures; mere husks and trash, dust and
gravel^ in comparison of the proper food of souls 1

Displ ay thy Divine "excellency, sweetness, ful-
'ness, infinite goodness, suitableness and all-suffi-
ciency jto us, that we may be thoroughly convinc-
ed, that thou art altogether lovely, and that all
other things, yea, heaven itself, are to be love^l
for thy sake*

/Let thy good Spirit move *ipon our affections,
anil overshadow these, souls, till it have impreg-
natejl them with Divine love ! Whether love be
like water, do thou shed it abroad in our hearts
till it overflow all our faculties, as the waters
cover the the sea; or whether it be like fire>
]et the breath of the ;Lord blow it up^ into a vic-
torious and irresistible flaine ! v

Grant, good God, that this love of thee> may
express itself in the faith, love, and obedience of
thy blessed Son Jesus, in the entertainment and

456 Meditations.

prosecu tion of the motions of thy "Holy Spir ity in
a sincere love of all men, in a singijilaT delight in
the- saints, in 'the constant preference of truth,
and righteousness, the establishment of peace
and order, the advancement of the Gospel, the
favour of God and our own consciences, before
richesJ honours, pleasures, self- pleasing;, the fa-

: '" '('" 7 - ' . ' "I- ^ . ' 1 ' ', O 7 '.

your of men, tile propagation of; parties, and all
worldly interest whatsoever ; in the preference
of tne peace and holiness of our souls before the
gratifications of .the, body, and the securing of a
happy eternity, before the serving of time !

Finally, I beseech thee, O my gracious Father,
be daily adding fuel to this holy fire, maintain and
increase this pious ardour. Keep us jn thy love,
waiting for the mercy of Jesus Christ unto eter-
nal life. 'Be daily winding up these heavy f and
lingering hearts unto thyself | and carrying on
these imperfect longings, till thou hast ripened
them into perfect, lively, fearless, endless love
and delight, in thy heavenly kingdom, for the
sake of the Son of thy love; who hath loved us
and given himself for .us, that we might give our-
selves to thee ! To Him, with the Father, and the
Holy Ghost, be all thanks, love and obedience,
for evermore.

THE END.

! UNIVERSITY OF CHICAGO

45 254 884

,S53

xi

- 42Ct)

J.