The divine life : in three treatises

LIBRA.RY

OF THE

Theological Seminary,

PRINCETON, ^. J.

BV 4501 .B379 1824
Baxter, Richard, 1615-1691.
^ The divine life

^. i

A DONATION

deceived

. "\

THE

DIVINE LIFE,

TnE FIRST,

OF THE KNOWLEDGE OF GOD.

THE SECOND,

OF WALKING WITH GOD.

THE THIRD,

OF CONVERSING WITH GOD IN
SOLITUDE.

By RICHARD BAXTER.

IN TWO VOLUMES.

VOL. I.

WITH A FINE PORTRAIT.
LONDON:

PUBLISHED BY J, JONES. 28, LEADENHALL STREET;

CLARKE, PATERNOSTER ROW; OFFOR, NEWGATE STREET;

BAYLIS, MANCHESTER; BLACKLEY, CANTERBURY;

PIPER, IPSWICH; AND SUTHERLAND, ABERDEEN.

1824.

Printed bj T. Davis, 106, Minories.

A TREATISE

OF THE

KNOWLEDGE OF GOD,

AND THE

IMPRESSION WHICH IT MUST MAKE UPON THE
HEART,

ITS NECESSARY EFFECTS UPON OUR LIVES.

Upon John xvii. 3.

By RICHARD BAXTER.

LONDON:

PUBLISHED BY J. JONES, 28, LEADENHALL STREET^

CLARKE, PATERNOSTER ROW; OFFOR, NEWGATE STREETj

BAYLIS, MANCHESTER; BLACKLEY, CANTERBURY;

PIPER, IPSWICH; AND SUTHERLAND, ABERDEEN.

. 1824.

TO THE

mmHT HONORABLE AND EXEMPLARY LADY,

ANN, COUNTESS OF BALCARRES.

Madam,

IN hope of the fuller pardon of my
delay, I now present you with two other
Treatises besides the Sermon (enlarged),
which at your desire I preached at your
departure hence. I knew of many and
great afflictions which you had under-
gone in the removal of your dearest
friends, which made this subject seem
so suitable and seasonable to you at
that time: but I knew not that God
was about to make so great an addition
to your trials in the same kind, by
taking to himself* the principal branch

* €harles, Earl of Balcarres, who died of a stone
ill "his heart of a very strange magnitude.

Vi. THE EPISTLE DEDICATORY.

of your noble family, (by a rare disease;
the emblem of the mortal malady now
reigning.) I hope this loss also shall
promote your gain, by keeping you
nearer to your heavenly Lord, who is so
jealous of your affections, and resolved
to have them entirely to himself: and
then you will still find, that you are not
alone, nor deprived of your dearest or
most necessary friend, while the Father,
the Son, the sanctifying and comforting
Spirit is with you. And it should not
be hard to reconcile us to the disposals
of so sure a friend. Nothing but good
can come from God; however the blind
may miscal it, who know no good or
evil, but what is measured by the private
standard of their selfish interest, and
that as judged of by sense. Eternal
love, engaged by covenant to make us
happy, will do nothing but what we shall
find at last, will terminate in that blessed
end. He envied you not your son, as
too good for you, or too great a mercy,
who hath given you his own Son, and
with him the mercy of eternal life. Cor-
poral sufferings with spiritual blessings,

THE EPISTLE DEDICATORY. Vll.

^re the ordinary lot of believers here
on earth: as corporal prosperity ^vith
spiritual calamity is the lot of the un-
godly. And I beseech you consider,
that God knoweth better than you or I,
what an ocean your son was ready to
launch out into, and how tempestuous
and terrible it might have proved ; and
whether the world that he is saved from,
would have afforded him more of safety
or seduction, of comfort or calamity!
whether the protraction of the life of
your noble husband, to have seen our
sins and their effects and consequents,
would have afforded him greater joy or
sorrow ! Undoubtedly as God had a
better title to your husband, and chil-
dren, and friends than you had, so it
is much better to be with him, than to
be with you, or with the best or greatest
upon earth. The heavenly inhabitants
fear not our fears, and feel not our
afflictions. They are past our dangers,
and out of the reach of all our enemies,
and delivered from our pains and cares,
and have the full possession of all those
mercies which we pray and labor for.

Till. THE EPISTLE DEDICATORY.

Can you think your children and friends
that are with Christ, are not safer and
better than those that yet remain with
you ? Do you think that earth is better
than heaven for you yourself? I take it
for granted you cannot think so, and
will not say so ; and if it be worse for
you, it is worse for them. The provi-
dence which by hastening their glorifi-
cation, doth promote your sanctification ;
which helpeth tliem to the end, and
helpeth you in the way, must needs be
good to them and you, however it appear
to flesh and unbelief. O madam, when
our Lord hath shewed us (as he will
shortly do) what a state it is to which
he bringeth the spirits of the just, and
how he doth there entertain and use
them, we shall then be more competent
judges of all those acts of providence,
to which we are now so hardly recon-
ciled ! Then we shall censure our cen-
surings of these works of God, and be
offended with our offences at them, and
call ourselves blind unthankful sinners,
for calling them so bad as we did in
our misjudging unbelief and passion.

THE EPISTLE DEDICATORY. 1X«

We shall not wish ourselves or friends
again on earth, among temptations and
pains, and among uncharitable men,
malicious enemies, deceitful flatterers,
and imtrusty friends ! When we see
that face which we now long to see,
and know the things which we long to
know, and feel the love which we long
to feel, and are full of the joys which
now we can scarce attain a taste of,
and have reached the end which now
we seek, and for which we suffer, we
shall no more take it for a judgment
to be taken from ungodly men, and
from a world of sin, and fear, and
sorrow; nor shall we envy the wicked,
nor ever desire to be partakers of their
pleasures. Till then, let us congratulate
our departed friends the felicity which
they have attained, and which we desire;
and let us rejoice with them that rejoice
with Christ, and let us prefer the least
believing thought of the everlasting joys,
before all the defiled transitory pleasures
of the deluded, dreaming, miserable
world. And let us prefer such converse
as we can here attain with God iu
A 3

X. THE EPISTLE DEDICATORY.

Christ, and with the heavenly society,
before all the pomp and friendship of
the world. We have no friend that is
so able to supply all our wants^ so
sufficient to content us, so ready to
relieve us, so willing to entertain us,
so unwearied in hearing us, and con-
versing with us, as our blessed Lord.
This is a friend that will never prove
un trusty ; nor be changed by any change
of interest, opinion or fortune; nor give
us cause to suspect his love : a friend
that we are sure will not forsake us,
nor turn our enemj^, nor abuse us for
his own advantage, nor will ever die or
be separated from us, but we shall be
always with him, and see his glory,
and be filled and transported with his
love, and sing his praise to all eternity.
With whom then should we so delight-
fully converse on earth? And till we
can reach that sweet delightful converse,
whom should we seek with more ambi-
tion, or observe with greater devotedness
and respect? O that we were less
carnal, and more spiritual, and lived
less by sense, and more by faith; that

THE EPISTLE DEDICATORY. Xl.

We knew better the difference between
God and man, between visible tempo-
rals and invisible eternals! we should
then have other thoughts, and desires,
arid resolutions, and converse, and em-
ployments, and pleasures, than too many
have !

Madam, it displeaseth me that it is
no more elaborate a treatise, to which the
present opportunity inviteth me to prefix
your name; but your own desire of the
third must be my excuse for all: but
pardon the manner, and I dare commend
the matter to you, as more worthy your
serious contemplation, and your daily
most delightful practice, than any other
that was ever proposed unto mortal man.
This is the man-like noble life: the life
which the rational soul was made for:
to which if our faculties be not by sanc-
tifying grace restored, they fall below
their proper dignity and use, and are
worse than lost; like a prince or learned
man that is employed only in sweeping
dog-kennels, or tending swine. To walk
in holiness with the most holy God, is
the improvement and advancement of

Xll. THE EPISTLE DEDICATORY.

the nature of man, towards its designed
equality with angels. When earthliness
and sensuality degrade humanity into (a
voluntary, and therefore sinful) brutish-
ness — this is the life which affordeth the
soul a solid and durable pleasure and
content. When carnal minds evaporate
into air, and bubble into froth and vanity,
wasted in a dream, and the violent busy
pursuit of a shadow; deceiving them-
selves with a mixture of some counter-
feit religion; playing with God, and
working for the world; living in jest,
and dying, and desparing, and suffering
in earnest; with unwearied labor build-
ing on the sand, and sinking, at death
for want of a foundation ; hating the
serious practice of their own professed
religion, because it is not the profession,
but the serious practice which hath the
greatest enmity to their sensual delights;
yet wishing to be numbered with those
hereafter, whom they hated here — this
holy walking with the most holy God,
is the only life which is best at last,
and sweet in the review ; which the
godly live in, and most of the ungodly

THE EPISTLE DEDICATORY. Xlll.

could wish to die in; like him that
wished to be Caesar in life, and Socrates
at death : yea, this is the life which hath
no end ; which we are here but learning,
and beginning to practise, and which we
must hereafter live (in another manner
and degree) with God for ever. O won-
drous mercy! which thus ennobleth even
the state of mortality, and honoreth
earth with so much participation of, and
communion with heaven^ that by God,
and with God, we may walk in holy
peace and safety unto God, and there
be blessed in his perfect sight and love
for ever! Madam, the greatest service
I can do you for all your favors is, to
pray that God will more acquaint you
v/ith himself, and lead you by this
blessed way to that more blessed end ;
that when you see all worldly glory in
the dust, you may bless him for ever,
who taught you to make a wiser choice :
which are the prayers of

MADAM,
Your very much obliged Servant,

Richard Baxter

Dec. 24, 1G63.

TO THE READER.

READER,

THE embryo of this book vv^as but one ser-
mon, preached a little before the ending of my
public ministry, upon the text of the third trea-
tise, (upon the occasion intimated in the epistle
to that truly honorable lady.) Being obliged
to communicate the notes, and unavoidably
guilty of some delays, I made a compensation
by enlargement; and (having reasons for the
publication of them, with which I shall not
trouble you) to make them more suitable to the
designed end, I prefixed the two former trea-
tises : the first I had preached to my ancient
flock; of the second I had preached but one
sermon. If many of the materials in the second
be the same as in the first, you must understand
that my design required that it should be so, —
they being the same attributes of God which

XVi. TO THE READER.

the first part endeavoreth to imprint upon the
mind ; and which the second and third endeavor
to improve into a constant course of holy affec-
tion and conversation. As it is the same food
which the first concoction chylifieth which the
perfecting concoctions do work over again, and
turn into blood, and spirits, and fles^; so far
am I in such points from gratifying thy sickly
desire of variety, and avoiding the displeasing
of thee by the rehearsals of the same, that it
is my very business with thee, to persuade thee
to live continually upon these same attributes
and relations of God, as upon thy daily air
and bread ; and to forsake that lean consuming
company, who feed on the shells of hard and
barren controversies, or on the froth of com-
pliments and affected shews, and run after
novelty, instead of substantial solid nutria
ment : and to tell thee, that the primitive,
pure, simple Christianity, consisted in the daily
serious use of the great materials of the creed.
Lord's prayer, and ten commandments, con-
tracted in the words of our baptismal covenant.
Do thus, and thou wilt be like those exam-
ples of the succeeding church, in uprightness.

TO THE READER. XVll.

purity, simplicity, charity, peaceableness and
holy communion with God ; when the pretended
subtilties and sublimities of wanton, unchari-
table, contentious wits, will serve but to strangle
or delude their souls. I have purposely been
very brief on the several attributes and relations
of God, in the first treatise, because the copious
handling of them would have made a very great
volume of itself, and because it is my great
design in that first part, to give you a sight of
all God's attributes and relations conjunct, and
in their order, that looking on them, not one by
one, but all together in their proper places, the
whole image of God may by them be rightly
imprinted on your minds ; the method being the
first thing, and the necessary impressions on the
soul the second, which I there desire you to
observe and employ your minds about, if you
desire to profit, and receive what I intend you,

December 24, 1663.

CONTENTS,

PAGE

Chap. I.
The text explained: the doctrine. The know-
ledge of the only true God, and of Jesus Christ
the Mediator, is the life of grace, and the neces-
sary way to the life of glory. What is con-
tained in the knowledge of God, as to the act :
what as to the object. A short scheme of the
divine properties and attributes to be known 1

Chap. II.
Of the Knowledge of God's Being, and the
necessary effects of it on the heart 22

Chap. III.
Of the Knowledge of God's Unity and Indivisi-
bility, and its necessary effects • 27

Chap. IV.
Of the Knowledge of God's Immensity, and so
of his Incomprehensibleness, Omnipresence,
and the effects • • • 33

Chap, V.
Of the Knowledge of God's Eternity, and its
due effects. A believer, referring all things to

XX. CONTENTS.

PAGE

eternity, honoreth his very horse, or dog, or
smallest mercy, more than unbelievers honor
their king, their lives, their souls, regarding
them but for transitory ends. Unbelievers
denying the end, destroy morally all souls, all
mercies, all divine revelations, all God's ordi-
nances, all graces, and duties, and the vs^hole
creation • • • 44

Chap. VI.
The Knowledge of God as he is a Spirit, and
incorporeal : and consequently, 1. As he is
simple or uncompounded, 2, Invisible, &c.
3. Immortal, incorruptible, immutable: the
uses of God's simplicity: the uses of his
invisibility: the uses of his immortality, and
immutability • 70

Chap. VII.
Of the Knowledge of God's Almightiness, and
of its due effects 80

Chap. VIII.
Of the Knowledge of God's Omniscience, or
Infinite Wisdom; with the due effects 91

Chap. IX.
Of the Knowledge of God's Infinite Goodness,
and Love ; and of the due impression of it on
the soul • • • • • • • • , 104

CONTENTS. XXI,

PAGE

Chap. X.

Of the Knowledge of God as the first Cause,
Creator and Preserver of all things. All
things are for God, as the ultimate end ; mani-
fested. How his will is still fulfilled. Whe-
ther he will de eventu that all obey him. God
willeth not sin. Differences ended about it.
Whether he decree not or will not ut evenit
peccatum. Whether he will de eventu that
sin shall not come to pass, when it doth. All
God's works good : none to be dishonored :
no not ourselves, our reason and free will, as
natural and of God ; though as vitiated by us
and ill disposed, we must accuse it 122

Chap. XI.

Of the Knowledge of God as our Redeemer.
Infants not in a state of innocency, but of ori-
ginal sin: fully proved: the great ends of
redemption enumerated: the effects it must
have upon the soul # . . . 138

Chap. XII.

The Knowledge of God the Holy Ghost as our
Sanctifier and Comforter: a further proof of
original sin. Twenty considerations by way
of queries to convince them that deny or
extenuate the sanctifying works of the Holy
Ghost, ascribing them to nature and them-
»elves »..•..... (•••..•••# 162

Xxii. CONTENTS.

PAGE

Chap. XIII.
Of the Knowledge of God as the Absolute
Owner, Proprietary, or Lord of all : of his Jus
Dominii grounded on his creation and redemp-
tion; and the uses ••• 177

Chap. XIV.
Of the Knowledge of God as our Sovereign
Governor or King: his Jus Imperii: the
grounds : the exercise : the uses and effects 188

Chap. XV.
Of the Knowledge of God as our most bountiful
Benefactor, or most loving Father. The
benefits founding this relation: 1. common:
2. special to his chosen ones. The necessary
effects •• 202

Chap. XVX.
Of the Freedom of God 213

Chap. XVII.
Of the Justice of God: what it is : the effects* • 214

Chap. XVIII.
Of the Knowledge of God's Holiness. What
it is. The necessary effects 217

Chap. XIX.
Of God's Veracity, or Truth and Faithfulness. ,
The uses : the Dominicans' doctrine of physical

CONTENTS. xxiii.

PAGE

efficient immediate predetermination, at once
obliterateth all divine faith, by denying the
veracity of God, which is its formal object :
lying and perjury abominable 225

Chap. XX.
Of the Knowledge 6f God's Mercifulness (in-
cluding his patience and long-suff&ring) and
the necessary uses and effects 235

Chap. XXI.
Of the Knowledge of God's Dreadfulness or
Terribleness : and the necessary uses and
effects • •••••••• I «« • ..,,,,, 241

OF THE

KNOWLEDGE OF GOD

John xvii. 3.
And this is life eternal, that they might knozc thee
the only true God, and Jesus Christ whom thou
hust sent,

CHAPTER I.

GOD is the principal efficient, the supreme
directive, and the ultimate final cause of man :
for of him, and through him, and to him, are all
things, and to him shall be the glory for ever.
Horn, xi. 36. The new life, or nature in the saints
is his image. Col. iii. 10. The principle of it is
called the divine nature, 2Pet. i.4. The exercise
of that principle (including the principle itself)
is called the life of God, Eph. iv. 18, from which
the Gentiles are said to be alienated by their
ignorance. Therefore it is called holiness, which
is a separation to God from common use : and
[God's dwelling in us,] and [ours in him] 1 John
iv. 12, 13, of whom we are said to be [born and
regenerate] 1 John iv. 7, John iii. 5. And our
perfection in glory is our living with God, and

B

2 Of the Knowledge of God,

enjoying him for ever. Godliness then i& the
comprehensive name of all true rehgion. Jesus
Christ himself came but to restore corrupted
man to the love, and obedience, and fruition of
his Creator, and at last will give up the kingdom
to the Father, that God may be all, and in all :
and the Son himself shall be subject to this end.
1 Cor. XV. 24, 28. The end of Christ's sacrifice
and intercession is to reconcile God and man :
the end of his doctrine is to teach us to know
God : the end of his government is to reduce us
to the perfect obedience of our Maker. It is
therefore the greatest duty of a Christian to
know God as revealed by his Son; and it is
such a duty about our ultimate end as is also our
greatest mercy and felicity. Therefore doth the
Lord Jesus here in the text describe that life
eternal which he was to give to those whom the
Father had given him, to consist in knowing the
only true God, and Jesus Christ whom he had
sent. My purpose is in this treatise to speak
only of the first part of the text — The knowledge
of God. And first I shall very briefly explain
the text.

THIS— That is, this which I am describing.

LIFE — Life is taken sometime for the soul's
abode in the body, which is the natural life of
man : or the soul's continuation in its separated
state, which is the natural life of the soul : and
sometimes for the perfections of natural life : and
that either its natural perfection, that is, its

Of the Knoicledge of God, 3

health and vivacity ; or its moral perfection or
rectitude; and that is either in the cause, and so
God is our life; Christ is our life; the Holy-
Spirit is our life : or in itself: and so holiness is
our life in the principle, seed, or habit. Some-
time life is taken for the work, employment, and
exercise of life ; and so a holy conversation is
our moral, spiritual, or holy Hfe. And sometime
it is taken for the feUcity of the living : and so
it containeth all the former in their highest per-
fection, that is, both natural life, and moral-spi-
ritual life, and the holy exercise thereof, together
with the full attainment and fruition of God in
glory, the end of all.

ETERNAL— That is, simply eternal, objec-
tively, as to God the principal object: and
eternal, ex parte post, subjectively; that is,
everlasting.

THIS IS LIFE ETERNAL— Not natural
life in itself considered, as the devils and wicked
men shall have it. But I. It is the same moral-
spiritual life which shall have no end, but endure
to eternity : it is a living to God in love ; but
only initial, and very imperfect here, in compa-
rison of what it will be in heaven. II. It is the
eternal felicity, 1. seminally; for grace is as it
were a seed of glory ; 2. as it is the necessary
way or means of attaining it ; and that prepara-
tion which infallibly procureth it. The perfect
holiness of the saints in heaven will be one part
of their perfect happiness: and this holiness
B 2

4 Of the Knowledge of God,

vimperfect they have here in this life : it is the
same God that we know and love here and
there, and with a knowledge and love that is of
the same nature seminally : as the egg is of the
nature of the bird : (whether it may be properly
said to be formally and specifically the &ame
quoad actum J as well as quoad object um; yea
wliether the ohjectum dare visum, and the ohjec-
turn in speculo vel ceriigmate visum make not the
act specifically differ, I shall not trouble you to
dispute.) And this imperfect holiness hath the
promise of perfect holiness and happiness in the
full fruition of God hereafter. So it is the seed,
and prognostic of life eternal.

TO KNOW — Non semper <%• uhiq; eodem
inodo vel gradu: not to know God here and
hereafter in the same manner or degree. But to
know him here as in a glass, and hereafter in his
glory, as face to face. To know him by an
affective practical knowledge : There is no text
of scripture of which the rule is more clearly
true and necessary than of this, that words of
knowledge do imply affection. It is the closure
of the whole soul with God, which is here called
the knowing of God : and because it is not meet
to name every particular 'act of the soul, when-
ever this duty is mentioned, it is all denominated
from knowledge, as the first act, which inferreth
all the rest. 1. Knowledge of God in the habit
ivs Sipiritual life as a principle. 2. Knowledge of
God in the exercise, is spiritual life, as an

Of the Knowledge o/* God. 5

einployment. 3. The knowledge of God in per-
fection with its effects, is life eternal, as it signi-
fieth full felicity. What it containeth I shall
further shew anon.

THEE— That is, the Father, called by some
divines tons vei fimdamentum Trinitatis: the
fountain, or foundation of the Trinity : and oft
used in the same sense as the word God, to
signify the pure Deity.

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

Tliis doth not at all exclude Jesus Christ, as
the second person in Trinity; but only distin-
guisheth the pure Deity, or the only true God as
such, from Jesus Christ as Mediator between
Ood and man,

TRUE — There are many that falsely and
metaphorically are called gods: if we think of
Ood but as one of these, it is not to know him,

but deny him.

GOD— The word God doth not only signify
.the divine perfections in himself, but also his
relation to the creatures. To be a God to us, is
to be one to whom we must ascribe all that we
are o.r have; and one whom we must love and
obey, and honor with all the powers of soul and
body : and one on whom we totally depend, and

(f Of the Knowledge of God*

from whom we expect our judgment and reward,
in whom alone we can be perfectly blessed.

AND JESUS CHRIST— That is, as Medi-
ator, in his natures, (God and man) and in his
office and grace.

WHOM THOU HAST SENT;— That is,
whom thy love and wisdom designed and com-
missioned to this undertaking and performance.

The knowledge of the Holy Ghost seemeth
here left out, as if it were no part of life eternal ;
but, 1. At that time the Holy Ghost in that
eminent sort, as sent by the Father and Son on
the apostles after the resurrection and ascension
of Christ, was not yet so manifested as after-
wards, and therefore not so necessarily to be
distinctly known and believed in as after: the
having of the Spirit being of more necessity than
the distinct knowledge of him. Certain it is
that the disciples were at first very dark in this
article of faith : and scripture more fully reveal-
eth the necessity, to salvation, of believing in
the Father and Son, than in the Holy Ghost
distinctly ; yet telling us, that if any man have
not the Spirit of Christ, the same is none of his.
Rom. viii. 9. 2. But presently after, when the
Sj irit was to be sent, the necessity of believing
in him is expressed ; especially in the apostles'
commission to baptize all nations (that were
made disciples) in the name of the Father, Son,
and Holy Ghost.

Of the Knowledge of God» 7

Boct. The knowledge of the only true Gody
mnd of Jesus Christ the Mediator, is the life of
grace, and the necess€.ry way to the life of glory.

As James distinffuisheth between such a dead
faith as devils and wicked men had, and such a
living and working faith as was proper to the
justified; so must we here of the knowledge of
God. Many profess that they know God, but
in works they deny him, being abominable and
disobedient, and to every good work reprobate.
Tit. i. 16. There is a form of knowledge which
the unbelievers had, Rom. ii. 22, and a know-
ledge which pufieth up, and is void of love,
which hypocrites have, 1 Cor. viii. 1, and 13.
biit no man (spiritually) knoweth the things of
'God, but by the Spirit. And they that rightly
know his name, will put their trust in him, Psal.
ix. 10. Thus he giveth the regenerate a heart to
know him, Jer. xxiv. 7, and the new creature is
renewed in knowledge. Col. iii. 10. And ven-
geance shall be poured out on them that know
not god. 2 Thes. i. 8.

This saving knowledge of God which is eter-
nal life, containeth and implieth in it all these
acts: 1. The understanding's apprehension of
God according to the necessary articles of faith.

2. A belief of the truth of these articles: that
God is, and is such as he is therein described.

3. An high estimation of God accordingly. 4.
A volition, complacency, or love to him as God,

B Of the Knowledge of God.

the chiefest good. 5, A desiring after him. 6".
A choosing him, with the rejection of all com-
petitors. 7. A consent that he be our God, and
a giving up ourselves to him as his people. 8.
An intending him as our ultimate end in the u«e
of means, in the course of our conversations.
9. A seeking him in the choice and use of
means. 10. An obeying hira as our sovereigrt
governor. 11. An honoring, and praising him
as God. 12. And an enjoying him and delight-
ing in him (in some small foretastes here, as he
is seen by faith ; but perfectly hereafter, as beheld
in glory.) The affective practical knowing of
God, which is life eternal, containeth or impheth
all these parts.

And every Christian that hath any of this
knowledge desireth more : it is his great desire
to know more of God, and to know him with a
more affecting powerful knowledge. He that-
groweth in grace, doth accordingly grow in this'
knowledge of God and of Jesus Christ. The
vigour and alacrity of aur souls lieth in it: the
rectitude of our actions, and the holiness of
them, floweth from it : God is the excellency of
our hearts and lives: our advancement and our
joy is here only to be found. All other know-
led2;e is so far desirable, as it conduceth to the-
knowledge of God, or to the several duties,
which that knowledge doth require. All know-
ledge of words or things, of causes and effects,,
of any creatures, actions, customs, laws, or

Of the Knowledge x)f God. 9

whatsoever may be known, is so far valuable as
it is useful ; and so far useful as it is holy, sub-
serving the knowledge of God, in Christ. What
the sun is to all men's eyes, that God is to their
souls, and more ; it is to know him that we have
imderstandings given us ; and our understandings
enjoy him but so far as they know him; as the
eye enjoyeth the light of the sun, by seeing it.
The ignorance of God, is the bUndness and part
of the atheism of the soul, and inferreth the
rest. They that know him not, desire not heartily
to know him ; nor can they love him, trust him,
fear him, serve him, or call upon him, whom they
do not know. How shall they call upon him,
in whom they have not believed, Rom. x. 14.
The heart of the ungodly saith to God, Depart
from us : for we desire not the knowledge of thy
ways; what is the Almighty that we should
serve him ? and what profit shall we have if we
pray unto him? Job xxi. 14, 15, and xxii. 17.
All wickedness hath admission into that heart or
land, where the knowledge of God is not the
watch to keep it out: Abraham inferred that the
men of Gerar would kill him for his wife, when
he saw that the fear of God was not in that
place: Gen. xx. 11. It was God's controversy
with Israel, because there was no truth, nor
mercy, nor knowledge of God in the land ; but
by swearing, and lying, and killing, and steahng,
they brake out, and blood touched blood. Hos.
iv. 1, 2. They are called by Gad^ a foohvsh
b3

10 Of the Knowledge of God.

people, sottish children, of no understanding,
that knew not God; though they were wise to
do evil. Jer. iv. 22. He will pour out his fury
upon the heathen that know him not, and the
families that call not on his name. Jer. x. 25.
As the day differeth from the night by the light
of the sun, so the church differeth from the
world by the knowledge of God in Jesus Christ.
Ps. Ixxvi. 1, 2. In Judah is God known; his
name is great in Israel : in Salem also is his
tabernacle, and his dwelling place in Sion. The
love, and unity, and peace which shall succeed
persecution and malice in the blessed times,
shall be because the earth shall be full of the
knowiedcre of the Lord, as the waters cover the
sea. Isa. xi. 6 — 9. Hypocrites shall know him
superficially and ineffectually: and his holy ones
shall know him so as to love him, fear him, trust
him, and obey him ; with a knowledge effectual
upon heart and life : and he will continue his
loving kindness to them that know him. Ps.
xxxvi. 10.

He is the best christian that hath the fullest
impression made upon his soul, by the knowledge
of God in all his attributes. Thus it is our life
eternal to know God in Christ. It is to reveal
the Father that the Son was sent; and it is to
reveal the Father and the Son, that the Holy
Spirit is sent; God is the light and the Hfe, and
feUcity of the soul. The work of its salvation
is but the restoring it to him, and putting it in

Of the Knozckdge of God 1 1

possession of him. The beginning of this is
regeneration and reconciliation: the perfection
of it is glorification, beatifical vision, and
fruition. The mind that hath least of God is
the darkest and most deluded mind ; and the
mind that hath most of him, is the most lucid,
pure, and serene. And how is God in the mind,
but as the light and other visible objects are in
the eye ; and as pleasant melody is in the ear ;
and as defiohtful meats and drinks are in the
taste? But that God maketh a more deep and
durable impress on the soul, and such as is suit-
able to its spiritual immaterial nature.

As your seal is to make a full impression on
the wax, of the whole figure that is upon itself,
so hath God been pleased in divers seals to
engrave his image, and these must make their
impress upon us. 1. There is the seal of the
creation ; for the world hath much of the image
of God : it is engraven also on the seal of provi-
dential disposals (though there we are incapable
of reading it yet, so fully as in the rest.) 2. It
is engraven on the seal of the holy scriptures.
3. And on the person of Jesus Christ, who is
the purest clearest image of the Father, as also
on the holy example of his life. 4. And by the
means of all these applied to the soul, in our
sober consideration, by the working of the Holy
Ghost, the image of God is made upon us.

Here note, 1. That all the revealed imao:e of
God must be made on the soul, and not a part

12 Of the Knowledge of God,

only : and all is wrought where any is truly
wrought. 2. That to the completeness of his
image on us, it is necessary that each part of
God's description be orderly made, and orderly
make the impress on us, and that each part keep
its proper place : for it is a monster that hath
feet where the head should be, or the backside
forward, or where there is any gross misplacing
of the parts. 3. Note also, that all the three
forementioned seals contain all God's imao;e on
them ; but yet not all alike ; but the first part is
more clearly engraven upon the first of them,
and the second part upon the second of them,
and the third part most clearly on the third and
last.

To open this more plainly to you ; unity in
trinity, and trinity in unity, is the sum of our
holy faith. In the Deity there is revealed to us,
one God in three persons, the Father, Son, and
Holy Ghost: the essence is but one ; the sub-
stances are three. And as we must conceive and
speak of the divine nature according to its
image, while we see it but in a glass; so we
must say, that in this blessed Deity in the unity
of essence, there is a trinity of essential proper-
ties and attributes, that is, power, wisdom, and
goodness, life, light, and love ; the measure of
which is to have no measure, but to be infinite.
And therefore this Being is eternal, and not mea-
sured by time, being without beginning or end.
He is immense, as being not measured by place>

Of the Knowledge of God. 13

but containeth all places, and is contained in
none. He is perfect, as not measured by parts
or by degrees, but quite above degrees and
parts. This infiniteness of his being doth com-
municate itself, or also consist in the infiniteness
of his essential properties. His power is omni-
potency, that is, infinite power; his knowledge
or wisdom is omniscience, that is, infinite wis-
dom; his goodness is felicity itself, or infinite
goodness.

The first seal (to our cognisance) on which he
engraved this his image, was the creation ; that
is, 1. The whole world in general. 2. The intel-
lectual nature, or man in special.

In the being of the creation and every parti-
cular creature, his infinite being is revealed : so
wretched a fool is the atheist, that by denying
God he denieth all things ! Could he prove that
there is no God, I would quickly prove that there
is no world, no man, no creature. If he know
that he is himself, or that the world or any crea-
ture is, he may know that God is : for God is
the Original Being; and all being that is not
eternal, must have some original: and that which
hath no original is God, being eternal, infinite,
and without cause.

The power of God is revealed in the being and
powers of the creation. His wisdom is revealed
in their nature, order, offices, effects, Sec. His
goodness is revealed in the creature's goodness,
its beauty, usefulness, and accomplishments.

14 Of the Knowledge of God,

But though all his image thus appear upon the
creation, yet it is his omnipotency that princi-
pally there appears. The beholding and consi-
deration of the wonderful greatness, activity and
excellency of the sun, the moon, the stars, the
fire, and other creatures, doth first and chiefly
possess us with apprehensions of the infinite
greatness or power of the Creator.

In the holy word or laws of God, which is the
second glass or seal (more clear and legible to
us than the former) there appeareth also all his
image ; his power in the narratives, predictions,
&c. his wisdom in the prophesies, precepts, and
in all; his goodness in the promises, and institu-
tions in a special manner. But yet it is his
second property, his wisdom, that most emi-
nently appeareth on this second seal, and is seen
in the glass of the holy law. The discovery of
such mysteries; the revelation of so many truths;
the suitableness of all the instituted means; and
the admirable fitness of all the holy contrivances
of God, and all his precepts, promises and
threatnings, for the government of mankind,
and carrying him on for the attainment of his
end, in a way agreeable to his nature; these
shew that wisdom that is most eminently here
revealed, though power and goodness be reveal-
ed with it ; so in the face of Jesus Christ, who
is the third and most perfect seal and glass,
there is the image of the power, and wisdom and
goodness of the Godhead : but yet it is the love

Of the Knoicledge of GocL 15

or goodness of the Father that is most eminently
revealed in the Son : his power appeared in the
incarnation, the conquests over Satan and the
world, the miracles, the resurrection and the
ascension of Christ. His wisdom appeareth in
the admirable mystery of redemption, and in all
the parts of the office, works, and laws of Christ,
and in the means appointed in subordination to
him ; but love and goodness shineth most
clearly and amiably through the whole ; it beino-
the very end of Christ in this blessed work, to
reveal God to man in the riches of his love, as
giving us the greatest mercies, by the most pre-
cious means, in the meetest season and manner
for our good ; reconciling us to himself, and
treating us children, with fatherly compassions,
and bringing us nearer him, and opening to us
the everlasting treasure, having brought life and
immortality to light in the gospel.

God being thus revealed to man from without,
in the three glasses or seals of the creation, law,
and son himself, he is also revealed to us in
ourselves, man being, as it were, a little world.

In the nature of man is revealed, as in a seal
or glass, the nature of the blessed God in some
measure. In unity of essence, we have a trinity
of faculties of soul, even the vegetative, sensitive
and rational, as our bodies have both parts and
spirits, natural, vital, and animal; the rational
power in unity, hath also its trinity of faculties,
even power for execution, understanding for

16 Of the Knowledge of God,

direction, and will for command : the measure
of power is naturally sufficient to its use and
end; the understanding is a faculty to reason,
discern, and discourse ; the will hath that free-
dom which beseemeth an undetermined, self-
determining creature here in the way.

Besides this physical image of God that is
inseparable from our nature, we have also his
law written in our hearts, and are ourselves
objectively part of the law of nature, that is,
the signifiers of the will of God. Had we not
by sin obliterated somewhat of this image, it
would have shewed itself more clearly, and we
should have been more capable of understand-
ino' it.

And then when we are regenerate and renewed
by the grace and spirit of Christ, and planted
into him, as living members of his body, we
have then the third impression upon our souls,
and are made like our head in wisdom, holiness,
and in effectual strength.

Considered as creatures endued with power,
understanding, and will, we have the impress of
all the foresaid attributes of God ; but eminently
of his power.

Considered as we were at first possessed with
the light and law of works or nature, (of which
we yet retain some part) so we have the impress
of all these attributes of God ; but most eminently
of his wisdom.

Considered as regenerate by the Spirit, and

Of the Knowledge of God. 17

planted into Christ, so we have the imptess of
all his said attributes; but most eminently of
his love and goodness, shining in the moral
accomplishments or graces of the souL

Man being thus made at first the natural and
sapiential image of God, (with much of the
image of his love) the Lord did presently by
necessary resultancy and voluntary consent^
stand related to us in such variety of relations^
as answer the foresaid properties and attributes.
And these relations of God to us, are next to
be known, as flowing from his attributes and
works*

As we have our derived being from God who
is the primitive eternal Being; so from ouf
being given by creation, God is related to us
as our maker; from this relation of a creator
in unity, there ariseth a trinity of relations : this
trinity is in that unity, and that unity in thi^
trinity. First, God having made ua of nothings
is necessarily related to us as our Lord : by a
Lord we mean strictly, a proprietary or owner,
as you are the owner of your goods or any
thing that is your own.

Secondly, He is related to us as our ruler, owv
governor, or king. This riseth from our nature,
made to be ruled in order to our end; being
rational voluntary agents; and also from the
dominion and blessed nature of God, who only
hath right to the government of the world, an4
only is fit and capable of ruling it,

18 Of the Knowledge of God.

Thirdly, He is related also to us as our bene-
factor or father : freely and of his bounty giving
us all the good that we do receive.

His first relation in this trinity, answereth his
first property in the trinity : he is our Almighty
Creator, and therefore is our owner or our Lord.

The second of these relations answereth the
second property of God. He is most wise, and
made an impress of his wisdom on the rational
creature, and therefore is our governor.

The third relation answereth the third pro-
perty of God. As he is most good, so he is our
benefactor; Psal. cxix. 68. Thou art good, and
dost good. Man's nature and disposition is
known by his works, though he be a free agent;
for the tree is known by its fruit. Matt. vii. 17.
And so God's nature is known by his works,
(as far as is fit for us here to know) though he
be a free agent.

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

As he is our Lord or owner, his proper attri-
bute is to be absolute, having so full a title to
us, that he may do with us vi^hat he list. Matt.
XX. 15. Rom. ix. 21,

As he is our ruler, his proper attribute is to
be our sovereign or supreme ; there being none
above him, nor co-ordinate w^ith him, nor any
power of Government but what is derived from
him.

Of the Knowledge of God. 19

As he is our benefactor, it is his prerogative
to be our chief, or all: the alpha and omega;
the fountain, or first efficient cause of all that
we receive or hope for ; and the end or ultimate
final cause that can make us happy by fruition,
and that we must still intend.

As these are the attributes of God in these
his great relations, so in respect to the works
of these relations, he hath other subordinate
attributes. As he is our owner, it is his work
to dispose of us ; and his proper attribute to be
most free. As he is our ruler, it is his work to
govern us; whit^h is first, by making laws for
Tis, and then by teaching and persuading us to
keep them, and lastly by executing them ; which
is by judging, rewarding, and punishing. In
respect to all these, his principal attribute is, to
be just or righteous ; in which is comprehended
his truth or faithfulness, his holiness, his mercy,
and his terrible dreadfulness. As his attributes
appear in the assertions of his word, he is true
(his veracity being nothing but his power, wis-
dom, and goodness, expressing themselves in
his word or revelations.) For he that is able
to do what he will, and so wise as to know all
things, and so good as to will nothing but what
is good, cannot possibly lie; for every lie is
either for want of power, or knowledge, or good-
ness; he that is most able and knowing, need
not deceive by lying ; and he that is most good,
will not do it without need. As his first

20 Of the Knotdedge of God.

properties appear in the word of promise, he is
called faithful, which is his truth in making
good a word of grace. As he commandeth holy
duties, and condemneth sin as the most detest*
able thing, by a pure, righteous law, so he is
called holy; and also as the fountain of this
law, and the gtace that sanctifieth his people.
As he fulfilleth his promi-ses, and rewardeth,
and defendeth men according to his word, so he
is called merciful and gracious as a govornor>
(where his mercy is considered as limited or
ordinate by his laws.) As he fulfilleth his threat-
nings, he is called — angry, wrathful, terrible,
dreadful, holy, jealous, &c. but he is just in all.

And as these are his attributes as our sovereign
ruler; so, as our benefactor, his special attri-^-
bute is to be gracious, or bountiful or benign ;
or to be loving, and inclined to do good. These
are the attributes of God resulting from hi«
nature as appearing in his image in the creation,
laws, and the person of his Son ; and resulting
from his relations and the works of those rela^
tions ; even as he is our Creator, in unity ; and
our Lord or owner, our ruler, and benefactor,
in trinity.

Were it not my purpose to confine myself to
this short discovery of the nature, attributes,
and works of God ; but to run deeper into the
rest of the body of divinity, I should come down
to the fall, and work of redemption, and shew
you in the gospel and all the ordinances, &:c. the

Of the Knowledge of God. 21

footsteps of this method of trinity in unity, which
I have here begun ; but that were to digress.

Besides what is said, we might name you
many attributes of God that are commonly
called negative, and do but distinguish him from
the imperfect creature, by setting him above us
infinitely in his perfections. Man hath a body ;
but God is not a body, but a Spirit; man is
mutable, but God immutable; man is mortal,
but God immortal, &c. And now as I have
shewed you these properties, relations, and attri-
butes of God, so I must next tell you that we
also stand in answerable counter-relations unto
him; and must have the qualities, and do the
works that answer those relations.

I. As God is our Almighty Creator, so we are
his creatures, impotent and insufficient for our-
selves. We owe him therefore all that a creature
can owe his maker, that hath but our receivings.
II. In this relation is contained a trinity of rela-
tions. 1. We are his own, as he is our Lord.
2. We are his subjects as he is our ruler. 3.
We are his children as he is our Father ; or his
obliged beneficiaries as he is our benefactor.
And now having opened to your observation the
image of God, and the extrinsic seals, I have
ripened the discourse so far, that I may fitlyer
shew you, how the impression of this image of
Ood is to be made upon the soul of the believer.

22 Of the Knowledge of God,

CHAPTER II.

Of the Knowledge of God's Being,

] . He that cometh to God, must believe that
God is, and that he is a rewarder of them that
diligently seek him. Heb. xi. 6. The first thing
to be imprinted on the soul is, that there is a
God : that he is a real most transcendent being.
As sure as the sun that shineth hath a being, and
the earth that beareth us hath a being, so sure
hath God that made them a being infinitely more
excellent than theirs. As sure as the streams
come from the fountain, and as sure as earth,
and stones, and beasts, and men did never make
themselves, nor do uphold themselves, or con-
tinue the course of nature in themselves and
others, nor govern the world, so sure is there an
infinite eternal Being that doth this. Every
atheist that is not mad must confess that there is
an eternal Being, that had no beginning or
cause; the question is only, which this is?
Whichever it is, it is this that is the true God.
What now would the atheist have it to be?
Certainly it is that Being that hath being itself
from none, that is the first cause of all other
beings : and if it caused them, it must necessa-
rily be every way more excellent than they, and
contain all the good that it hath caused ; for
none can give that which it hath not to give ;

Of the Knowledge of God, 23

nor make that which is better than itself; that
Being that hath made so glorious a creature as
the sun, must needs itself be much more glori-
ous. It could not have put strength and power
into the creatures, if it had not itself more
strength and power. It could not have put
wisdom and goodness into the creature, if it had
not more wisdom and goodness than all they.
Whatever it is therefore that hath more power,
wisdom, and goodness than all the world beside,
that is it which we call God. That Cause that
hath communicated to all things else the being,
power, and all perfections which they have, is
the God whom we acknowledge and adore; if
Democritists will ascribe all this to atoms, and
think that the motes did make the sun ; or if
others will think that the sun is God because it
participateth of so much of his excellency, let
them be mad a while till judgment shall con-
vince them. So clear beyond all question to
my soul is the being of the Godhead, that the
devil hath much lost the rest of his more subtle
temptations, when he hath foolishly and mali-
ciously adjoyned this, to draw me to question
the being of my God ; which is more than to
question whether there be a sun in the firma-
ment.

But what is the impress that the Being of
God must make upon the soul?

I answer, from hence the holy soul discerneth
that the beginning and the end of his religion, the

24 Of the Knowledge of God,

substance of his hope, is the Being of Beings,
and not a shadow ; and that his faith is not a
fancy. The object is as it were the matter of
the act. If our faith and hope, and love and
fear, be exercised about the most real Being, it
shews that there is a reaUty in our faith, and
that we be not exercised in a delusory work ;
God is to the atheist but an empty name; he
feels no life or being in him ; and accordingly he
ofFereth him a shadow of devotion, and a nomi-
nal service. But to the holy soul there is nothing
that hath life and being but God, and that which
doth receive a being; from him, and leadeth to
him. This real object putteth a reality into all
the devotions of a holy soul. They look upon
the vanities of the world as nothing: and there-
fore they look on worldly men as on idle dream-
ers that are doing nothing. This puts a serious-
ness and life into the faith and holy affections
of the believer. He knows whom he trusteth,
2 Tim. i. 12, he knows whom he loveth, and in
whom he hopeth. Atheists and all ungodly men
do practically judge of God, as the true believer
judgeth of the world. The atheist takes the
pleasures of the world to be the only substance;
and God to be but as a shadow, a notion, or a
dream. The godly take the world to be as
nothing, and know it is but a fancy and dream,
and shadow of pleasures, and honour, and profit,
and felicity, that men talk of and seek so eagerly
below; but that God is the substantial object

Of the Knowledge of God, 25

and portion of the soul. If you put into the
mouth of a hungry man, a little froth, or
breath, or air, and bid him eat it, and feed upon
it, he will tell you, he finds no substance in it;
so judgeth the graceless soul of God, and so
judgeth the gracious soul of the creature as
separate from God.

Let this be the impression on thy soul, from
the consideration of God's transcendent Being!
O look upon thyself and all things as nothing
without him! and as nothing in comparison of
him ! And therefore let thy love to them be as
nothing, and thy desires after them and care for
them as nothing ! But let the being of thy love,
desire, and endeavours, be let out upon the
transcendent Being. The creature hath its kind
of being : but if it would be to us instead of
God, it will be as nothing. The air hath its
being, but we cannot dwell in it, nor rest upon
it to support us as the earth doth. The water
hath its being, but it will not bear us, if we
would walk uoon it. The name of the o-reat

L O

Jehovah is — I am. Exod. iii. 14. Try any crea-
ture in thy need, and it will say, as Jacob to
Rachel, Gen. xxx, 2, Am I in God's stead that
hath withheld thy desire from thee? Send to it,
and it will say, as John Baptist, that confessed —
I am not the Christ, John i. 20. Let none of all
the affections of thy soul have so much life and
being in them, as those that are exercised upon
God. Worms and motes are not regarded in

26 Of the Knowledge of God,

comparison of mountains: a drop is not re-
garded in comparison of the ocean. Let the
being of God take up thy soul and draw off thy
observation from deluding vanities, as if there
were no such thinos before thee. When thou

o

rememberest that there is a God, kings and
nobles, riches and honours, and all the world,
should be forgotten in comparison of him; and
thou shouldst live as if there were no such
things, if God appear not to thee in them. See
them as if thou didst not see them, as thou
seest a candle before the sun ; or a pile of grass
or single dust in comparison with the earth.
Hear them as if thou didst not hear them ; as
thou hearest the leaves of the shaken tree, at
the same time with a clap of thunder. As
greatest things obscure the least, so let the
being of the Infinite God so take up all the
powers of thy soul, as if there were nothing
else but he, when any thing would draw thee
from him. O if the being of this God were
seen by thee, thy seducing friend would scarce
be seen, thy tempting baits would scarce be
seen, thy riches and honours would be forgotten;
all things would be as nothing to thee in com-
parison of him.

Of the Knowledge of God, 27

CHAPTER III.

2. As the being of God should make this
impression on thee, so the attributes that speak
the perfection of that being, must each one
have their work; as his unity or indivisibility,
his immensity, and eternity.

And first, the thought of God's unity should
contract and unite thy straggling affections, and
call them home from multifarious vanity. It
should possess thy mind with deep apprehensions
of the excellency of holy unity in the soul, and
in the church ; and of the evil of division, and
misery of distracting multiplicity. The Lord
our God is one God, 1 Cor. viii. 6. Perfection
hath unity and simplicity. We fell into divisions
and miserable distraction when we departed
from God unto the creature; for the creatures
are many and of contrary qualities, dispositions,
and affections ; and the heart that is set on such
an object, must needs be a divided heart; and
the heart that is divided among so many and
contrary or discordant objects, must needs be a
distracted heart. The confusions of the v/orld
confound the heart that is set upon the world.
He that maketh the world his god, hath so
many gods, and so discordant, that he will never
please them all, and all of them together will
never fully content and please him. And who
would have a god that can neither please us,
c2

28 Of the Knowledge, of God.

nor be pleased? He that maketh himself hi^
god, hath a compounded god (and now corrupted'/
of multifarious, and now of contrary desires, as
hard to please as any with-out us. There is no
rest or happiness but in unity. And therefore
none in ourselves or any other creature, but in
God the only centre of the soul. The farther
from the centre, the further from unity. It i»-
only in God that differing minds can be well
united. Therefore is the world so divided,,
because it is departed so far from God, There-
fore have we so many minds and ways, and such
diversity of opinions, and contrariety of affec-
tions, because men forsake the centre of unity.-
There is no uniting in any worldly, carnal, self-
devised principles, or practices. When holiness-
brings these distracted, scattered souls to God,
in him they will be one. While they bark at
holiness, and cry up unity, they shew themselves
distracted men. For holiness is the only way
to unity, because it is the closure of the soul
with God. All countries, and persons cannot
meet in any one interest or creature, but each
hath a several interest of his own; but they
might all meet in God. If the Pope were God
and had his perfections, he would be fit for all
the church to centre in ; but being m.an, and yet
pretending to this prerogative of God, he is the
grand divider and distracter of the church. The
proverb is too true, — so many men, so many
minds ; because that every man will be a god

Of the Knowledge of God, 29

to himself, having a self mind, and self will,
and all men will not yield to be one in God.
God is the common interest of the saints ; and
therefore all that are truly saints, are truly
nnited in him. And if all the visible church,
and all the Avorld, would heartily make him their
common interest, we should quickly have a
commsDn unity and peace, and the temple ot
double-faced Janus would be shut up. They
that sincerely have one God, have also one Lord
(and Saviour), one spirit, one faith, one baptism,
(or holy covenant with God), even because they
have one God and Father of all, who is above
all, and through all, and in them all. And
therefore they must keep the unity of the spirit
in the bond of peace. Eph. iv. 3—6. Though
yet they have different degrees of gifts, (ver. 7)
and therefore differences in opinion about abun-
dance of inferior things. The further we go
from the trunk or stock, the more numerous and
small we shall find the branches. They are one
in God, that are divided in many doubtful con-
troversies. The weakest therefore in the faith,
must be received into this union aivd communion
of the church ; but not to doubtful disputations.
Kom. xiv. 1. As the ancient baptism contained
no more but our engagement to God the Father,
Son, and Holy Ghost, so the ancient profession
of saving faith, was of the same extent. God
is sufficient for the church to unite in. An
union in other articles of faith, is so far necessary

30 Of the Knoivledge of God.

to the unity of the church, as it is necessary
to prove our faith and unity in God, and the
sincerity of this ancient simple belief in God
the Father, Son, and Spirit.

The unity of God is the attribute to be first
handled and imprinted on the mind, even next
unto his essence ; Deut. vi. 4, The Lord our
God is one Lord. And the unity of the church
is its excellency and attribute, that is first and
most to be esteemed and preserved next unto
its essence. If it be not a church, it cannot
be one church; and if we be not saints, we
cannot be united saints. If we be not members,
we cannot make one body. But when once we
have the essence of saints and of a church, we
must next be solicitous for its unity ; nothing
below an essential point of faith will allow us
to depart from the catholic unity, love, and
peace that is due to saints ; and because such
essentials are never wanting in the catholic
church, or any true member of it, therefore we
are never allowed to divide from the catholic
church, or any true and visible member. It is
iirst necessary that the church be a church, that
is, a people separated from the world to Christ ;
i'.nd that the christian be a christian in covenant
with the Lord. But the next point of necessity
is, that the church be one, and christians be one.
And he that for the sake of lower points, how
true soever, will break this holy bond of unity,
shall find at last to his shame and sorrow, that

0/ the Knowledge of God. 31

he understood not the excellency or necessity
of unity. The prayer of Christ for the perfec-
tion of his saints, is that they all may be one, as
thou Father art in rae, and I in thee, that they
also may be one in us; that the world may
believe that thou hast sent me: and the glory
which thou gavest me I have given them, that
they may be one, even as we are one : I in them,
and thou in me, that they may be made perfect
in one, that the w^orld may know that thou hast
sent me, and hast loved them as thou hast loved
me. Here it appeareth that the unity of the
church or saints is necessary, to convince the
world of the truth of Christianity, and of the
love of God to his people, and necessary to the
glory ^nd perfection of the saints. The nearer
any churches, or members are to the divine
perfections, and the more strictly conformable
to the mind of God, the more they are one, and
replenished with catholic love to all saints, and
desirous of unity and communion with them.
It is a most lamentable delusion of some chris-
tians that think their ascendins; to hisfher desjrees

o o o

of holiness, doth partly consist in their with-
drawing from the catholic church, or from the
communion of most of the saints on earth, upon
the account of some smaller differing opinions ;
and they think that they should become more
loose, and leave their strictness, if they should
hold a catholic communion, and leave their state
of separation, and division ! Is there any strict-

32 Of the Knowledge of God,

ness amiable or desirable, except a strict coil-»
formity to God? Surely a strict way of sin and
wickedness is not desirable to a saint. And is
not God one, and his church one, and hath he
not commanded all his servants to be one, and
is not love the new and great commandment, by
which they must be known to all men to be his
disciples ? Which then is the stricter servant of
the Lord? he that loveth much, or he that loveth
little? he that loveth all christians, or he that
Joveth but a few, with the special love? He
that loveth a christian as a christian ; or he that
loveth him but as one of his party or opinion?
He that is one in the catholic body; or he that
disowneth communion with the far greater part
of the body? Will you say that Christ was
loose, and pharisees strict^ because Christ ate
and drank with publicans and sinners, and the
pharisees condemned him for it? It was Christ
that was stricter in holiness than they; for he
abounded more in love and good works ; but
they were stricter than he in a proud, self-con'-
ceited morosity and separation. Certainly he
that is highest in love, is highest in grace, and
not he that confineth his love to few. Was it
not the weak christian that was the stricter, in
point of meats and drinks and days ? Rom. xiv»
and XV. But the stronger that were censured
by them, did more strictly keep the command-
ment of God,

Christian reader, let the unity of God have

Of the Knowledge of God. 33

this effect upon thy soul. 1. To draw thee from
the distracting multitude of creatures, and make
thee long to be all in God. That thy soul
may be still working toward him, till thou find
nothing but God alone within thee. In the
multitude of thy thoughts within thee, let his
comforts delight thy soul. Psalm xciv. 19. The
multitude distracteth thee ; retire into unity
that thy soul may be composed, quieted, and
delighted.

2. And let it make thee long for the unity of
the saints, and endeavour it to the utmost of
thy power, that the church in unity may be
more like the head.

3. And let it cause thee to admire the hap-
piness of the saints, that are freed from the
bondage of the distracting creature, and have
but one to love, and fear, and trust, and serve,
and seek, and know ; one thing is needful, which
-should be chosen, but it is many that we are
troubled about, Luke xi. 42.

CHAPTER IV.

3. The immensity of God (which is the next
attribute to be considered) must have this effect
upon thy soul : 1. The infinite God that is every
where comprehending all places and things, and
comprehended by none, must raise admiring
c3

34 Of the Kuoiuledge of God,

reverent thoughts in the soul of the believer.
We wonder at the magnitude of the sun and the
heavens, and of the whole creation ; but when
we begin to think what is beyond the heavens,
and all created being, we are at a kind of loss.
Why it is God that is in all, and above all, and
beyond all, and beneath all : and where there is
no place because no creature, there is God ; and
if thy thoughts should imagine millions of mil-
lions of miles beyond all place and measure, all
is but God, and go as far as thou canst in thy
thoughts and thou canst not go beyond him.
Keverently admire the immensity of God. The
Vvorld and all the creatures in it, are not to God
so much as a sand or atom is to all the world.
The point of a needle is more to all the world
than the world to God. For between that which
is finite, and that which is infinite, there is no
comparison. Isa. xl. 12, 15, 17. — Who hath
measured the waters in the hollow of his hand,
and meted out heaven with the span, and com-
prehended the dust of the earth in a measure,
and weighed the mountains in scales and the
hills in a balance? — Behold the nations are as a
drop of a bucket, and are counted as the small
dust of the balance : behold he taketh up the
isles as a very little thing. — All nations before
him are as nothing : and they are counted to
him Jess than nothing and vanity.

2. From this greatness and immensity of God
also thy soul must reverently stay all its busy.

Of the Knoivledge of God, 35

bold enquiries, and know that God is to us and
to every creature incomprehensible. If thou
couldst fathom or measure him, and know his
greatness by a comprehensive knowledge, he
were not God^ A creature can comprehend
nothing but a creature. You may know God,
but not comprehend him; as your foot treadetli
on the earth, but doth not cover all the earth.
The sea is not the sea if you can hold it in a
spoon. Thou canst not comprehend the sun
which thou seest, and by which thou seest all
things else, nor the sea, or earth, no nor a worm
or pile of grass : thy understanding knoweth not
all that God hath put into any the least of
these; thou art a stranger to thyself, and to
somewhat in every part of thyself, both body
and soul. And thinkest thou to comprehend
God, that perfectly comprehendeth nothing ?
Stop then thy over bold enquiries, and remember
that thou art a shallow finite worm, and God is
infinite. First reach to comprehend the heaven
and earth and whole creation, before thou think
of comprehending him, to whom the world is
nothing, or vanity, or so small a dust, or drop,
or point. Job xxxvii. 1, 5, saith Elihu, At this
my heart trembleth, and is moved out of his
place : hear attentively the noise of his voice.—
God thundereth marvellously with his voice ;
great things doth he which we cannot compre-
hend. How then should we comprehend himself?
When God pleadeth his cause with Job himself,

36 Of the Knowledge of God.

what doth he but convince him of his infinite-
ness and absoluteness, even from the greatnes^s
of his works, which are beyond our reach, and
yet are as nothing to himself! Should he take
the busy enquirer in hand, but as he did begin
with Job, xxxviii. 1, 2, Sec— Who is this that
darkeneth counsel bywords without knowledge?
Gird up thy loins like a man, for I will demand
of thee, and answer thou me, &:c. alas, how soon
would he non-plus and confound us, and make
us say as Job, xl. 4, Behold I am vile; what
shall I answer thee ? I will lay my hand upon
my mouth : once have I spoken, but I will not
answer; yea twice, but I will proceed no further.
Indeed there is mentioned, Eph. iii. 11, the
saints comprehending the dimensions of the love
of Christ, but as the next verse saith, it passeth
knowledge ; so conprehending, there, signifieth
no more but a knowing according to our mea-
sure ; an attainment of what we are capable to
attain ; nay nor all that neither, but such a pre-
valent knowledge of the love of Christ as is
common to all the saints : as there is nothing
more visible than the sun, and yet no visible
being less comprehended by the sight; so is
there nothing more intelligible than God, (for
he is all in all things) and yet nothing so incom-
prehensible to the mind that knoweth him. It
satisfieth me not to be ignorant of God, nor to
know so little as I know, nor to be short of the
measure that I am capable of; but it satistieth

Of the Kiiotvledge of God. 37

me to be incapable of comprehending him ; or
else I must be unsatisfied because 1 am not God.

0 the presumptuous arrogance of those men, if

1 may call them men, that dare prate about the
infinite God such things as never were revealed
to them, in his w^orks or word ; and dare pretend
to measure him by their shallow understandings,
and question, if not deny and censure, that of
God which they cannot reach ; and sooner sus-
pect the word that doth reveal him, than their
muddy brains that should better conceive of
him ! Saith Elihu, Job xxxvi. 26, — Behold God
is great, and we know him not, neither can the
number of his years be searched out. Though
the knowledge of him be our life eternal, yet we
know him not by any full and adequate concep-
tion. We know an infinite God, and therefore
with an excellent knowledge objectively consi-
dered ; but with a poor degree and kind af
knowledge next to none, as to the act; and it is
a thousand thousandfold more that we know not
of him, than that we know : for indeed there is
no comparison to be here made.

3. The immensity of God as it proveth him
incomprehensible, so it containeth his omnipre-
sence; and therefore should continually affect
us as men that believe that God stands by them.
As we would compose our thoughts, and minds,
and passions, if we saw (were it possible) the
Lord stand over us, so should we now labor to
compose them. As we would restrain and use

38 Of the Knowledge of God,

our tongues, and order our behaviour if we saw
his majesty, so should we do now when we l<.now
that he is with us. An eye servant will work
hard in his niasfter's presence, whatever he doth
behind his back. Bestir thee then christian, for
God stands by ; in him we live and move and
have our being. Acts xvii. 28. Loiter not till
thou canst truly say that God is gone or absent
from, thee; sin not by wilfulness or negligence
till thou canst say, thou art behind his back.
Alas! that w^e should have no more awakened
serious souls, and no more fervent lively prayers,
and no more serious holy speech, and no more
careful heavenly lives, when we stand before the
living God, and do all in his sight, and speak
all in his hearing ! O why should sense so much
affect us, and faith and knowledge work no
more ! We can be awed with the presence of a
man, and would not do before a prince, what
most men do before the Lord. Yea other things
affect us when we see them not; and shall not
God? but of this more anon.

4. The immensity of God assureth us much of
his all-sufficiency. He that is every where, is
easily able to hear all prayers, to help us in all
straits, to supply all wants, to punish all sins.
A blasphemous conceit of God as finite, and as
absent from us, is one of the causes of our dis-
trust. He that doth distrust an absent friend, as
thinking he may forget him, or neglect him, will
trust him when he is with him ; cannot he hear

Of the Knoivkdge of God. 39

thee, and pity thee, and help thee that is still
with thee ? O what an awe is this to the careless !
what a support to faith! what a quickener to
duty I what a comfort to the afSicted troubled
soul ! God is in thy poor cottage christian, and
well acquainted with thy wants. God is at thy
bedside when thou art sick, and nearer thee than
the nearest of thy friends. What wouldst thou
do in want or pain if God stood by ? Wouldst
thou not pray and trust him if thou sawest him?
so do though thou see him not, for he is surely
there.

5. The immensity and infinite greatness of
God assureth us of his particular providence.
Some blasphemous infidels imagine that he hath
only a general providence, and hath left all to
some inferior powers, and meddleth not with
particular things himself: they think that as he
hath left it to the sun to illuminate the world,
so hath he left all other inferior things and events
to nature or inferior causes; and that he doth
not himself regard, observe, reward or punish
the thoughts, and words, and ways of men.
And all this is because they consider not the
immensity or infinite greatness of the Lord.
It is true, that God hath framed the nature of all
things, and delighteth to maintain and use the
frame of second causes which he hath made ;
and will not easily and ordinarily work against
or without this order of causes. But it is as
true and certain both that sometimes he maketh

40 Of the Knowledge of God,

use of miracles, and that in the very course of
natural causes he is able to exercise a particular
providence, as well as without them by himself
alone. The creature doth nothing but by him.
All things move as he first moveth them, in their
natural agency. His wisdom guideth, his will
intendeth, and commandeth ; his power raoveth
and disposeth all. The sun would not shine, if
he were not the light of it: and he is no less
himself the light of the world, than if he did
illuminate it without a sun. God is never the
further off, because the creatures are near us ;
nor never the less in the effect, because he useth
a second cause, than if there were no second
cause at all. What influence second causes
have upon the souls of men, he hath for the
most part kept unknown to us ; but that himself
disposeth of us and all things after the counsel
of his own will, is beyond all question. Can he
that is most nearly present with thy thoughts,
be regardless of them? Can he be regardless
of thy words and ways that is with thee and
seeth and heareth all ? If thou believe not that
he is as verily with thee as thou art there thyself,
thou art then an atheist. If thou believe him
not to be infinite, thou belie vest him not to be
God. It is not God that can be absent, limited,
or finite. And if thou be not such a senseless
atheist, but knowest that God is every where,
how is it possible thou shouldst doubt of his
care, or observance, or particular providence

Of the Knoiuiedge of God. 41

?ibout every thing? No child is scarce so fool-
ish that will think his father cares not what he
saith or doth, when he stands before him.
Wouldst thou doubt of God's particular provi-
dence, whether he regard thy heart, and talk,
and practice, if thou didst see him with thee ?
sure it is scarce possible. Why then dost thou
question it when thou knowest that he is with
thee? If thou be an atheist and knowest not,
look about thee on the world, and bethink thee
whether stones, and trees, and earth, whether
beasts, or birds, or men, do make themselves ;
if they do, thou were best uphold thyself, and
be not sick, and do not die. If thou madest
thyself, thou canst sure preserve thyself; but if
anything else made thee and all these lower
things, either it was somewhat greater or less
than they, either something better or w^orse
than they. If less, or worse, how could it make
them greater or better than itself? Can any
thing give that which it hath not? If it must
needs be greater and better than the creatures,
then as it must be wiser than they, and more
holy, gracious, and just than they, so must it be
more comprehensive than all they. Whoever
made this earth, is certainly greater than the
earth, or else he should give it more than he had
to give. And if he be greater, he must be
present: if thou shouldst be so vain as to
account any other higher thing the maker of
this world, that is not God, thou must ascrihQ

42 Of the linozdedge of God,

also a sufficiency to that maker, to exercise a
particular providence, and moreover be put to
consider vv^ho did make that maker. Nothing
therefore is more certain, even to reason itself,
than that the maker of the world must be
greater than the world, and therefore pre-
sent with all the world; and therefore must
observe and regard all the world. When thou
canst find out a thought, or word, or deed that
was not done in the presence of God, or any
creature that is not in his presence, then believe
and spare not that he seeth it not, or regardeth
it not ; yea, and that it hath no being. O blind
atheists ! you see the sun before your eyes, which
enlighteneth all the upper part of the earth at
once; even millions of millions see all by its
light; and yet do you doubt whether God
beholds, and regards, and provides for all at
once? Tell me, if God had never a creature to
look to in all the world but thee, wouldst thou
believe that he would regard thy heart, and
words, and ways, or not? If he would, why not
now, as well as then? Is he not as sufficient for
thee, and as really present with thee, as if he
had no other creature else ? If all men in the
world M^ere dead save one, would the sun any
more illuminate that one than now it doth?
Mayest thou not see as well by the light of it
now, as if it had never another to enlighten?
And dost thou see a creature do so much, and
wilt thou not believe as much of the creator?

Of the Knowledge of God, 43

If thou thiak us worms too low for God so
exactly to observe, thou mayest as well think
that we are too low for him to create, or pre-
serve ; and then v/ho made us and preserveth us ?
Doth not the sun enlighten the smallest bird,
and crawling vermin, as well as the greatest
prince on earth? Doth it withhold its light from
any creature that can see, and say, I will not
shine on things so base ? And wilt thou more
restrain the infinite God that is the maker, light,
and life of all? It is he that fiUeth all in all.
Eph. i. 23. The heaven of heavens cann9t con-
tain him, 1 Kings viii. 27, and is he absent from
thee ? He doth beset thee before and behind,
and layeth his hand upon thee; Whither wilt
thou go from his spirit, or whither wilt thou fly
from his presence? If thou ascend up into
heaven, he is there ; if thou make thy bed in
hell, thou v/ilt feel him there ; if thou take the
wings of the morning, and dwell in the utter-
most parts of the sea, even there shalt thou find
him to be to thee as thou art. Psa. cxxxix.
5, 7 — 10. Thou mayest think with sinful Adam
and Eve, Gen. iii. 8, to hide thyself from the
presence of the Lord : but thou wilt quickly find
that he observeth thee ; and be sure thy sin will
find thee out. Numb, xxxii. 23. Thou mayest
with Cain be turned out of the gracious presence
of God, Gen. iv. 16, and cast out of his church
and mercy; and with the damned thou mayest
be turned out of the presence of his blessedness

44 Of the Knowledge of God.

and glory : but thou shalt never be out of his
essential presence, nor so escape the presence of
his justice. Job i. 12, and ii. 7. It is the pre-
sence of his grace where the upright are pro-
mised here to dwell, Psa. cxl. 13, and out of
which they fear lest they be cast, Psa. li. 11.
[Cast me not away from thy presence, and take
not thy holy spirit from me.] And it is the pre-
sence where is fulness of joy, which they aspire
after. Psa. xvi. 11. Bat there is also a presence
that the earth shall tremble at, Psa. cxiv. 7, and
that the wicked shall perish at, Psa. Ixviii. 2, so
that a particular providence must be remem-
bered by them that believe and remember the
immensity of God,

CHAPTER V.

4. The eternity of God is the next attribute
to be known, which also must have its work
upon the soul. And 1. This also sheweth us
that God is incomprehensible; for man cannot
comprehend eternity. When we go about to
think of that which hath no beo-innins; nor end,
it is to our mind, as a place a thousand miles
off is to our eye ; even beyond our reach ; we
cannot say there is no such place, yea we know
there is; but we cannot see it: so we know
there is an eternal Beino-; but our knowledge

Of the Knowledge of God. 45

of his eternity is not intuitive, or comprehensive.
Eternity therefore is the object of our faith,
and reverence, and admiration, but forbids our
busy bold enquiries. O the arrogance of those
ignorantly-learned, and foolishly-wise disputing
men, that have so long perplexed, if not torn
in pieces the church, about the priority and
posteriority, of the knowledge and decrees of
God, when they confess them all to be eternal !
As if they knew not that terms of priority,
presentiality, and posteriority, have not that
significancy in or about eternity as they have
with us!

2. The eternity of God must draw the soul
from transitory, to eternal things. It is an ever-
lasting blessedness, even the eternal God, that
our souls are made for; the brutes are made for
a mortal happiness; the immortal soul cannot
be fully content with any thing that will have
an end. As a capacity of this endless blessed-
ness doth difference man from the beasts that
perish; so the disposition to it doth difference
saints from the ungodly ; and the fruition of it
doth difference the g-lorified from the damned.
Alas ! what a silly thing were man if he were
capable of nothing but these transitory things !
What were our lives v/orth, and what were our
time worth, and whatw^ere all our mercies worth,
0.1' what were all the world worth to us, or what
were we worth ourselves ! I would not under-
vtilue the works of God ; but truly if man had

46 Of the linoidedge of God,

no other life to live but this, I should esteem
him a very contemptible creature. If you say
that there is some excellency in the brutes, I
answer, true ; but their usefulness is their
chiefest excellency ; and what is their use but
to be a glass in which we may see the Lord,
and to be serviceable to man in his passage to
eternity? They are not capable of knowing, or
loving, or enjoying God themselves: but they
are useful to man that is capable of this; and
so they have an everlasting end, and this is
their excellency. And therefore the atheist that
denieth an everlasting life to man, doth bring
himself into a far baser state than the brutes
are in. For the brutes have an everlasting end,
in promoting the happiness of man : but if man
have no everlasting end himself, there is no other
whose everlasting happiness he can promote.
The unbeliever therefore doth debase his own
soul, and the whole creation: and faith and
holiness advance the soul and all things with it,
that are useful to our advancement. The true
believer honoreth his horse, his dog, his food
and raiment, and the earth he treadeth on, and
every creature, incomparably more than the
infidel doth honor his own or any other's soul,
or than he honoreth the greatest prince on earth.
For the believer useth all things, even the vilest,
in reference to eternity; but the infidel useth
his life and soul but to a transitory end ; and
takes the greatest prince on earth to be but for

Of the Knowledge of God, 47

a transitory use. And as eternity is invaluable
in comparison of time, so the use and excellency
that a believer doth ascribe to a bit of bread or
the basest creature, in the sanctified improvement
of it, is ten thousand times, even unspeakably,
above the use and excellency that an unbeliever
ascribeth to his soul or to his prince. He that
stampeth the image of a dog or a toad upon
gold instead of the image of the prince, and
would have ten thousand pounds worth go but
for a farthing, doth not by a thousand degrees
so much debase the gold, as the infidel doth
debase his soul and all things. InfideHty is
guilty of the destruction of all souls, and the
destruction of all mercies, and the destruction
of all divine revelations, of all graces, of all
ordinances, and means, and of the destruction
of the whole creation that was made for man:
for he that destroyeth the end, destroyeth all the
means : but the infidel destroyeth and denieth
the end of every one of these, and hohness only
doth give them up and use them to their ends.

1. He is guilty of the destruction of all souls;
for as much as in him lies they are destroyed,
while they are all made useless to the end for
which they were created. If there be no other
life and happiness everlasting, what are souls
good for? What is the reasonable creature good
for? Is it to be happy here ? In what? Here
is no happiness. Is it in eating and drinking
and sleeping? Why these are to strengthen us

48 Of the Knowledge of God.

for our service which tendeth to our end, and
therefore cannot be themselves our end. Is it
not better to be without either meat, or drink, or
sleep, in point of happiness, so be it we also
were without the need of them, than to need
them and have them for our need, especially
with the care and trouble which they cost us ?
I had an hundred times rather, for my part, if it
were lawful to desire it, never have meat, or
drink, or sleep, and be without the need of them,
as I had rather be without a sere, than to have a
plaster that will ease it, and be every day at the
pains to dress it. Brutes have some advantage
in these above men, in that they have not the
care, and fear, and sorrow of mind as we have,
in the getting or keeping what they have or
need. If you go downward, and say that men
are made to govern brutes, then what are brutes
made for, unless to dung the earth? and so the
basest shall be the end of the noblest, and God
may be as wisely said to be for man, because he
is to govern him. Truly if there were no ever-
lasting life, but man were a mere terrestrial
animal, I had rather never have been born, or
should wish I had never been a man : I knew
not what to do with myself, nor how to employ
the faculties of my soul or body, but they would
all seem to me as useless things. What should
I do with my reason, if I had no higher an end
than beasts? What should I do with a mind
that knoweth that there is a God, and another

Of the Knowledge of God, 49

World, and that is capable of desiring him,
seeking and enjoying him, if it must be frus-
trated of all? What should I do with a heart
that is capable of the love of God and delighting
in his love, if I have no God to love and delight
in when this life is ended ? Why have I a heart
that so desireth him, in fuller vision and fruition,
if I be capable of no such thing? What, then,
should I do with my time and life? Verily I
know not, if I were fully of this sad opinion,
whether I should turn brute in my life agreeably
to my judgment, or whether I should make an
end of my life to be eased of a useless burden;
but confident I am I should not know what to
do with myself; I should be like a poor cashiered
soldier, or hke one turned out of his service, that
knew not where to have work and wages : and if
you found me standing all day idle, I must give,
you the reason, because no man hath hired me.
What do those wretches do with their lives, that
think they have no God to serve and seek, or
future happiness to attain? As men use to say
of naughty ministers, so may I say of all man-
kind according to the doctrine of the infidels: a-
sorry tailor may make a botcher, or a bad shoe-
maker may make a cobbler, and a broken mercer,
may be a pedlar ; but a naughty priest is good
fornothing, (and it is true of him as such) and as
Christ himself saith. Matt. v. 13, 14, '' Ye are the
salt of the earth: but if the salt have lost his
savour, wherewith shall it be salted?" It is

D

50 Of the Knowledge of God,

thenceforth good for nothing, but to be cast
out, and to be trodden under foot of men: ye
are the light of the world : men do not light a
candle to put it under a bushel. So I say of
the reasonable creature : the grass is useful for
the beasts : the beasts are serviceable unto man :
a swine that cannot serve you living, is useful
beino; dead. But if there were no God to seek
und serve, and no life but this for us to hope for,
for aught I know man were good for nothing :
What were light good for if there were no eyes?
or eyes if there were no light to see by ? What
is a watch good for but to tell the hour of the
day? All the curious parts and workmanship
of it, is worth no more than the metal is worth,
if it be not useful to its proper end. And what
reason, and will, and affections in man are good
for, I know not, if not to seek, to please, and to
enjoy the Lord! Take off this poise, and all
the wheels of my soul must stand still, or else
do worse.

2. The infidel and ungodly man that looks not
after an eternal end, destroyeth all the mercies^
of God, and makes them as no mercies at all.
Creation and our being is a mercy : but it is in
order to our eternal end. Hedemption by Christ
is an unspeakable mercy ; but it is denied by
t\\G infidel, and rejected by the ungodly : what is
Christ worth, and all his mediation, if there be
no life for man but this? Peace and liberty,
l^ealth and life, friends and neighbours, food and

Of the Knowledge of God, 5 1

raiment, are all mercies to usj as a ship and sails
are to the mariner, or a fair way, or horse, or
inn to a traveller: but if by denying our eternal
-end, you make our voyage or our journey vain,
these mercies then are little worth: no more
than a ship on the land, or a plough in the sea;
or a horse to him that hath no use for him*
And O what an ungrateful wretch is that who
will deny all the mercies of God to himself, and
to all others! For once deny the use and the
eternal end, and you deny the mercy.

3. He that beheveth not, or seeks not after an
eternal end, destroyeth all the doctrine, law, and
government of God : for all is but to lead us to
this end. All the holy scriptures, the precepts
of Christ and his holy example, the covenant of
grace, the gifts and miracles of the Holy Ghost,
the light and law of nature itself, are all to bring
us to our eternal end : and therefore he that
denieth that end, doth cancel them all, and cast
them by as useless things.

4. And he denieth all the graces of the Spirit:
for what use is there for faith, if the object of it
be a falsehood? What use for hope, if there be
no life to be hoped for? What use for holy
desires and love, if God be not to be enjoyed ?
Grace is but the delusion and deformity of the
soul, if the infidel and ungodly be in the right.

o. They destroy also all the means of our sal-
vation, if they deny salvation which is the end.
To what purpose should men study, or read, or
D 2

52 Of the Knowledge of GoS^

hear, or pray, or use either sacraments or any
other means, for an end that is not to be had I
To what end should men obey ov suffer, for any
such end that is not attainable?

6. Yea they do let loose the soul to sin, and
take off all effectual restraint. If there be no
eternal end, and no reward or punishment but
here, what can effectually hinder the men of this
opinion from stealing, whoredom, or any villany
when it may be done with secrecy? what should
hinder the revengeful man from poisoning or secret
murdering his enemy, or setting his hoLSse on fire
in the night? If I know a man or woman thafe
believes no life to come, I take it for granted they
are revengeful, thieves, deceivers, fornicators, or
any thing that is bad, if they have but temptation
and secret opportunity. For what hath he to seek
but the pleasing of his flesh, that thinks he hath
no God to seek or please, or no future reward or
punishment to expect ? He that confesseth him-
self an infidel, to me, doth confess himself to be
m all things else as bad as ever he can or dare.
Honesty is renounced by that man or woman that
profess themselves to be atheists or infidels:
methinks in congruency with their profession
tliey should take it for a wrong to be called or
reputed honest ! if you tell me that heathens had
a kind of honesty ; I must tell you again that most
heathens believed the immortality of the soul,
and that kind of seeming honesty which they had
was only in those of them that thus expected a

Of the Knowledge of God. 53

Jife to come. But those that beheve not another
life, where man is to have his punishment and
-reward, have nothing like to honesty in them, but
live like greedy ravenous beasts, where they are
from under the laws and government of them that
look for another life. The cannibals that eat
men's flesh, and some such savages as they, are
the nations that expect no life but this. It i«
believed so commonly by all the civil infidels and
Turks, as shews it to be a principle that nature
doth reveal.

7. Yea the whole creation that is within the
sight of man is destroyed opinionatively by the
infidels that look for no immortal life : for all
things were made to further our salvation: the
heavens to declare the glory of God, and the
firmament to shew his handy work, and all crea-
tures to be our glass in which we must behold the
iLord, and our book in which we must read and
learn his nature and his will. The sun is to light
lUs, and maintain our hfe, and the hfe of other
'lower xcreatures, while we prepare for immortality :
the earth as to bear us, and to bear fruit for us;
-and the trees and plants and every creature to
■accommodate and serve us, while we serve the
Lord and pass on to eternity. And therefore the
atheist that denieth us our eternity, denieth the
usefulness of all the world ; what were all the
creatures here good for, if there were no men ?
the earth would be a wilderness, and the beasts
would for the most part perish for want of

54 Of the Knoivledge of God.

sustenance, and all would be like a forsakett
cottage that no man dwelleth in, and doth no
good ; and if man be not the heir of immortality>
they can do him no good. All creatures are
but our provision in the way to this eternity :
and therefore if there were no eternity, what
should we do with them ? what should we do with
ways and pavements, or with inns for travellers^
or with horses or other provision for our journey,,
if there were no travelling that way ? And who
will travel to a place that is not, or a- city that i»
nowhere but in his brains, besides a mad man ?
It is evident therefore that as all the tools in a.
workman's shop, are made useless to him if he be
forbidden to use his trade, and all the books in
my library are useless, if I may not read them ta
get knowliedge ; so all' creatures under heaven
are made useless and destroyed doctrinally by the
atheist, that thinks there is no eternal life for
which they should be used. I must seriously
profess if I believed this (being in other things
of the mind I am) I knew not what to do with
any thing. What should I do with my books,
but to learn the way to this eternity ? what
should I do with my money, if there be no trea-
sure to be laid up in heaven, nor friends to be
made with the mammon abused commonly to
unrighteousness? what should I do with my
tongue, my hands, my time, my life, myself, or
any thing, if there were no eternity? I think I
should dig my grave, and lay me down in it an(i

Of the Knotdedge of God, bo

^le and perish, to escape the sorrows of a longer
life that must he my companions.

Remember then, christians^ and still remember
it, that eternity is the matter of your faith and
liope ! Eternity is your portion and felicity !
Eternity is th-e end of all your desires, and labors^
and distresses I Eternity is your religion, and
the life of all your holy motions; and as without
the capacity of it, you would be but beasts, so
without the love and desire of it, and title to it,
you would be but wicked miserable men. Set
^not your hearts on transitory things, while you
stand near unto eternity. How can you have
I'OGTn for so many thoughts on fading things,
when you have an eternity to think on ? What
light can you see in the candles or glow-worms
«of this world, in the sunshine of eternity ? Oh
remember when you are tempted to please your
^yes, your taste, and sensual desires, that these
.are not eternal pleasures 1 Remember when you
are tempted for wealth or honor to wrong your
«ouls, that these are not the eternal riches!
Houses and lands are not eternal! Meats and
drinks are not eternal! Sports and pastimes,
and jo<:und sinful company are not eternal!
Alas, how short! how soon do they vanish into
nothing ! But it is God, and our dear Redeemer
that are eternal! The flower of beauty wither-
€th with age, or by the nipping blast of a short
disease: the honors of the world are but a
dream J your graves will bury all its glory.

56 Of the Knowledge of Godi

Down comes the prince, the lord, the galknfe,
and suddenly takes his lodgings in the dust,
The corpse that was pampered and adorned yes-
terday, is a clod to-day. The body that was
bowed to, attended and applauded but the other
day, is now interred in ^he vault of darkness,
with worms and moles. To day it is corruption
and a most loathsome thing, that lately wa*
dreaming of an earthly happiness. One day he
is striving for riches and pre-eminences, or
glorying and rejoicing in them, that the next
day may be snatched away to hell. O fix not
your minds on fading things, that perish in the
using, and, by their vanishing, mock you that
set your hearts upon them. You will not fix
your eye and mind upon every bird that flyetft
by you, as you will on the houses that you must
dwell in: nor will you mind every passenger, as.
you will do your friends that still live with you.
And shall transitory vanity be minded by you
above eternity?

3. It is eternity that must direct you in your
estimate of all things. It is this that sheweth
you the excellency of man above the beasts: it
is this that tells you the worth of grace, and
the weight of sin, the preciousness of holy
ordinances and helps, and the evil of hinderances
and temptations; the wisdom of the choice and
diligence of the saints, and the folly of the;
choice, and negHgent sinful lives of the ungodly;
the worth of God's favor, and the vanity of

Of the Knoivledge of God, 57

lean's ; and the difference between the godly and
the unsanctified world, in point of happiness.

Were not grace the egg, the seed, the earnest
of an eternal glory, it were not so glorious a
thing. But O how precious are all those
thoughts, desires, delights, and breathings of
the soul, that bring us on to sweet eternity!
Even those sorrows, and groans, and tears are
precious, that lead to an eternal joy! Who
would not willingly obey the holy motions of
the Holy Spirit, that is but hatching and pre-
paring us for eternity ! This is it that makes a
bible, a sermon, a holy book, to be of greater
value than lands and lordships. It is eternity
that makes the illuminated soul so fearful of
sinning, so diligent in holy duties, so cheerful
and resolved in suffering, because he believetli
it is all for an eternity. A christian in the holy
assemblies, and in his reading, learning, prayer,
conference, is laying up for everlasting, when
the worldling in the market, in the field or shop,
is making provision for a iew days or hours:
Thou gloriest in thy riches and pre-eminence
now, but how long wilt thou do so? To day
that house, that land is thine; but canst thou
say it shall be thine to-morrow? Thou canst
not: but the believer can truly say, my God,
my Christ, is mine to day, and will be mine to
all eternity! O Death! thou canst take my
friends from me, and my worldly riches from me,
and my time, and strength, and life from me 1
d3

5-8 Of the Knorcledge of God,

but take my God, my Christ, my heaven, my
portion from me, if thou canst! My sin is aQ
thy sting and strength ! But where is thy stinj^
when sin is gone ? and where is thy strength
when Christ hath conquered thee ? It is a great
matter that thou deprivest me of my sinful^
weak, and troublous friends, when against thy
will thou bringest me to my perfect blessed
friends, with whom I must abide for ever! Thoa
dost indeed bereave me of these riches ; but it
is that I may possess' the invaluable eternal
riches ! Thou endest my time, that I may have
eternity! Thou castest me down, that I may
be exalted! Thou takest away my strength of
life, that I may enter into life eternal! And is
this the worst that death can do ? And shall I
be afraid of this? I willingly lay by my clothes
at night, that I may take my rest, and I am not
loth to put off the old when I must put- on new.
The bird that is hatched is not grieved because
he must leave the broken shell. Nor is it tlie
grief of man or beast that he hath left the
womb! Death doth but open the womb of time,
and let us into eternity, and is the second birth-<
day of the soul. Regeneration brings us into
the kingdom of grace ; and death into the king-
dom of glory. Blessed are they that have their
part in the new birth of grace, and the first
resurrection from the death of sin; for to such
the natural death will be gain; and they shall
have their part in the second resurrection, and

Of the Knowledge of God, 59

on them the everlastino^ death shall have no
power. O sirs, it is eternity that telleth you
what you should mind, and be, and do ! and that
turneth the scales in all things where it is con-
cerned. Can you sleep in sin so near eternity?
Can you play and laugh before you are prepared
for eternity ? Can you think him wise that
selleth his eternal joy for the ease, the mirth,
the pleasure of a moment, and trifleth away the
time in which he must win or lose eternity ? If
these men be wise, there are no fools! nor any
but wise men in bedlam! Dare thy tongue
report, or thy heart imagine, that any holy work
is needless, or a heavenly life too much ado, or
any suffering too dear, that is for an eternity?
O happy souls that win eternity with the loss of
all the world! O bless that Christ, that Spirit,
that light, that word, that messenger of God,
that drew thy heart to choose eternity before all
transitory things ! That was the day when thou
beganst to be wise, and indeed to shew thyself
a man! Thy wealth, thy honor, thy pleasure
will be thine, when the sensual vvorld hath
nothing to shew but sin and hell, of all they
labored for. Their pleasures, honors, and all,
die when they die; but thine will then begin
their perfection ! The hopes of the ungodly are
like an addle egg, that when it is broken sends
forth nothing but an odious stink, when another
sends forth the living bird ; O all you worldlings,,
rich and poor, you dream, you play, you trifle>,

60 Of the Knozcledge of God.

because you labor not for eternity ! Even worldly
princes, and nobles of the earth, your glory is
but a squib, a flash, a nothing, in comparison of
the eternal glory which you lose ; you are doing
nothing when you are striving for the world ;
you are trifling and befooling your immortal
souls, while you are grasping a shadow, the
uncertain riches : it fs the believer whom you
despise, that seeks for something, that loseth
not his labor, that shews himself a man of rea-
son, who is caring, and studying, and laboring,
and praying, and watching, and suffering, for
eternity ; why is a day in the courts of God, so
much better than a thousand in the tents or
palaces of wickedness, but because it is the
exchange, where we have news of heaven, and
trade for an eternity ? And why is it better to
be a door keeper in the house of God, than to
flourish in the prosperity of sinners, but because
God's house is the porch or entrance of an
eternity of delights, and the lowest room among
the saints aff'ords us a better prospect into hea-
ven, than the highest state of worldly dignity?
The ungodly are near to cutting down when
they flourish in their greatest glory. Ps. xxxvii.
2, 20. Stay but a little, and he that flourisheth
^vill be withered and cast into the fire, and the
righteous shall see it when he is cut off, and
shall seek him, but he is not to be found, verses
34 — 38. For the enemies of God, and all that
me far from him shall perish. Ps. xcii, 9, and

Of the Knozdedge of God. 61

Ixxiii 27; their desire shall perish. Ps. cxii. 10;
their hope shall perish. Prov. xi. 7. Job viii. 13;
their way shall perish. Ps. i. 6; and himself and
all that they sought, and loved, and delighted in,
shall perish. Job xx. 7. 2 Pet. ii. 12. Rom. ii. 12.
Heb. i. 1 1 . Even the visible heavens and earth,
which they abused, shall be consumed with fire.
Seeing then that all these things shall be dis-
solved, what manner of persons ought we to be
in all holy conversation and godliness, looking
towards and waiting for the coming and appear-
ance of our Lord I 2 Pet. iii. 11. Shall any man
be accounted wise, that is not wise for eternal
happiness ? Shall any man be counted happy
that must be most miserable to eternity? In
the name of God, christian, I charge thee to
hold on, and look to thy soul, thy words, thy
ways, for it is for eternity. O play not, loiter
not, do nothing by the halves in the way to
eternity! Let the careless world do what they
will ; they despise, and know not what they do
despise ; they neglect, and know not what they
do neglect; but thou that seekest, and laborest,
and waitest, knowest what thou seekest, and
Laborest, and waitest for. They sin and know
not what they do. They know not what they
are treasuring up for an eternity. But thou
knowest why thou hatest, and avoidest sin.

Sinners, be awakened by the call of God ;
Do you know where you are, and what you do?
You are every man of you stepping into eternity.

62 Of the Knowledge of God,

Will you sin away, will you loiter away, will yott
sell for nothing, an eternal glory? Is thy sinful
lust, and gain, and mirth, and gluttony, and
excess of drink, a price to set upon eternity ?
If heaven be no more worth to thee, art thou not
as bad as Judas, that for thirty pieces of silver
would sell his Lord ? O eternity, eternity,
what hearts have they that can so forget thee,
neglect thee, and disesteem thee, when they
stand so near thee! O sleepy souls! do you
never use to rub your eyes, and look before you
towards eternity? And doth it not amaze you
to see whither it is that you are going? Merrily
you run down the hill ; but where is the bottom !
If you look but down from the top of a steeple,
it may occasion an amazing fear; what then
should it cause in you to look down into hell,
which is your eternity ? No good can possibly
be small that is eternal; and no hurt or pain
can be called little that is eternal : an eternal
tooth-ache, or an eternal gout, or stone, or fever,
were a misery unspeakable ; but O what are
these to an eternal loss of heaven, and to an
eternal sense of the burning wrath of God
Almighty! To be out of heaven a day, and in
hell that day, is a misery now unknown to sin-
ners; but if it were as many thousand years as
the earth hath sands, it were a greater misery ;
but to be there for ever, doth make the misery
past all hope, and all conceiving. O methinks
the very name of eternity should frighten the

Of the Knoivkdge of God. 63

drunkard out of the alehouse, and the sleepy
sinner out of his security, and the lustful,, sport-
ful, voluptuous sinner out of his sensual delights!
Methinks the very name of eternity should call
off the worldling to seek betime a more enduring
treasure, and should take down the gallant's
pride, and bring men to look after other matters
than the most do look after. Methinks to hear
the name of eternity should with men of any
faith and reason, even blast all the beauty, and
blur the glory, and sadden the delights, and
weaken the temptations of the world, and maka
all its pleasure, pomp, and splendour, to be to
our apprehensions as a smoke, a shadow, as the
dirt that we tread upon. Methinks to hear the
name of eternity, should lay so odious a reproach
on sin, and so nakedly open the folly, and shame
and misery of the ungodly, and so lively shew
the need, and worth of faith and holiness, that
men should be soon resolved in their choice, and
soon be at the end of an ungodly course, and
need no more words to make them the resolved
servants of the Lord, before to-morrow. O me-
thinks, that a thought of eternity should with a
believer answer all temptations, and put life into
all his prayers and endeavours! If we were
never so cold, or dull, or sleepy, one w^ould
think a serious thought of eternity should warm
us, quicken us, and awake us ! 0 christians,
shall we hear carelessly or speak carelessly of
eternity ! Shall we pray coldly, or labor negli-

64 Of the Knowledge of God,

gently for eternity ! O what an ocean of joy
will eternity be unto the sanctified! It hath
neither banks nor bottom. O what a gulph of
misery, and woe, will eternity be to the ungodly !
Wonderful ! that on their dying beds they quake
not with the horror, and that they cry not out
with greatest lamentation, to think what a bot-
tomless gulf of misery their departing souls'
must be cast into I To be for ever, ever, ever,
under the most heavy wrath of God ! This is
the appointed wages of ungodliness; this is the
end of wicked ways ; this is it that sinners
chose, because they would not live to God ! This
they preferred, or ventured on, before a holy,
heavenly life! And this is it that believers are
laboring to escape in ail their holy care and
diligence ! It is an infinite value that is put
upon the blood of Christ, the promises of God,
the ordinances and means of grace, and grace
itself, and the poorest duties of the poorest
saints, because they are for an infinite, eternal
glory. No mercy is small that tastes of heaven
(as all doth or should do to the behever). No
action is low that aims at heaven. And O how
lively should the resolutions and courage of
those men be, that are travelling, fighting, and
watching for eternity ! How full should be
their comforts, that are fetched from the fore-
sight of infinite eternal comforts ! As all things
will presently be swallowed up in eternity, so
methinks the present apprehension of eternity

Of the Knowledge of God. 65

ishould now swallow up all things else in the
soul.

Object. But (saith the unbeliever) if God have
made man for eternity, it is a wonder that there
are no more lively impressions of so infinite a
thing upon the souls of all! Our sense of it
is so small, that it makes me doubt whether we
-are made for it*

: Amw. Consider, I. That benumbedness, and
sleep, and death, is the very state of an unholy
soul ! Hast thou cast thyself into a sleepy
senseless disease, and wilt thou argue thence
against eternity ? This is as if the blind should
conclude that there is no sun, or that the eye of
man was not made to see it, because he hath no
sight himself! Or as if you should think that
mj^n hath not any Ufe or feeling, because your
palsie limbs do not feel! Or that the stomach
was not made for meat, because the stomachs of
the sick abhor it !

II. And for believers, 1. You may see by
their lives that they have some apprehensions of
eternity; why else do they differ from you, and
deny themselves, and displease the world and
the flesh itself? Why do they set their hearts
above, if they have not lively thoughts of an
.eternity ?

2. But if you ask me. Why their apprehen-
sions are not a thousand times more lively about
so infinite a thing? I answer, 1. Their appre-
hensions must be suitable to their state. Our

66 Of the Knowledge of God.

state here is a state of imperfection ; and so will
our apprehensions be ; but a perfect state will
have perfect apprehensions. It is no proof that
the infant in the womb is not made to come into
this world, and see the sun, and converse with
men, because he hath no apprehensions of it*
Our state here is a conjunction of the soul to a
frail distempered body; and so near a conjunc-
tion, that the actions of the soul must have
great dependance on the body; and therefore
our apprehensionis are limited by its frailty; and
the soul can go no higher than the capacity of
the body will allow ; 2. And our apprehensions
how are fitted to our use and benefit; we are
now believers, and must live by faith : and
therefore must not be beholders, and live by
sense. If eternity were open to men*s natural
sight, or we had here as clear and lively appre-
hensions of it, as those have that are there, then
it were no thanks, no praise to us to be believers,
or to obey, and live as saints ! And then God
should not govern man as man here in the way
by a law, but as a beast by sense, or as the glo-
rified that have possession. Where there are
perfect apprehensions of God and glory, there
will be also perfect love, and joy, and praise,
and consequently perfect happiness; and this
were to make earth and heaven, the way and the
end to be all one. Perfect apprehensions are
kept for a perfect state of happiness. But here
it is wpU if we have such apprehensions as are

Of the Knowledge of God. 61

fitted to the use of travellers and soldiers as will
carry us on, and prevail against the difficulties
of our course. If you had never been at
London, you could not have any such clear
apprehensions of the place as those that see it
have; and yet your imperfect apprehensions
might be sufficient to make you take a journey
thither, and you may come as safely and cer-
tainly to it, as if you had seen it. Moreover,
the body, the brain, which the soul in appre-
hendins: now makes use of, cannot bear such
apprehensions as are suitable to the thousandth
part of the greatness of the object, without
distraction. The smallest eye may see the sun,
but the greatest cannot endure to gaze upon its
glory ; much less if it were at the nearest
approach. It is a mercy of mercies to give us
such apprehensions of eternity, as are meet for
passengers to bring us thither ; and it is part of
our mercy that those apprehensions are not so
great as to distract and overwhelm us.

4. Lastly, The eternity of God must teach
the soul contentedness and patience under all
labors, changes, sufferings, and dangers that are
here below. Believing soul, draw near; look
seriously on eternity, and try whether it will not
make such impressions as these upon thee. Art
thou weary of labors, either of the mind or
body? Is not eternity long enough for thy rest?
Canst thou not affi^rd to work out the day light
gf this Ufe^ when thou must rest with Christ ta

"68 ty the Knoivledge of God.

all eternity ? Canst thou not run with patience
.>so short a race, when thou lookest to so long a
rest? Canst thou not watch one hour with
Christ, that must reign with him to all eternity?
Dost thou begin to shrink at sufferings for
Christ, when thou must be in glory with him for
€ver? How short is the suffering ! how long is
. the reward ! Dast thou begin to think hardly of
the dealing of the Lord, because his people are
here afflicted, and made the scorn and by-word
of the world ? Why is not eternity long enough
;for God to shew his love and bounty to his people
in ? Is not the day at hand, when Lazarus and
the rich worldling both must hear '* But now he
is comforted, ^nd thou art tormented." Luke
xvi. 25. Did not that " now" come time enough
which was the entrance of eternity ? Even Jesus
the author and perfecter of our faith, for the
joy that was set before him, endured the cross,
despising the shame, and is set down at the
right hand of the throne of God ! Consider him
that endured such contradiction of sinners against
himself, lest ye be wearied and faint in your
minds. Heb. xii. 2, 3. Dost thou grudge at the
prosperity of the wicked, and prevalence of the
church's enemies? Look then unto eternity,
and bethink thee whether that be not long
enough for the saints to reign, and the wicked
to be tormented. Wouldst thou have them in
hell before their time? Dost thou begin to
jdoubt of the coming of Christ, or the truth of

Of the Knowledge of Godl 6Sf

his promises, because he doth so long delay?
O what is a thousand years to eternity! Is
there not yet time enough before thee, for Christ
to make goad all his promises in ? Were not
those disciples sharply but justly rebuked as
fools, and slow of heart to believe, that when
their Lord had been but two days dead, were
unbeUevingly saying, we hoped this had been
he that should have redeemed Israel? O remem-
ber, christian, in all thy darkness and ignorance
of the difficult passages of scripture, or of
providence, that the things that are chained to
eternity, cannot be perfectly understood by him
that standeth in an inch of time; but when
eternity comes, thou shalt understand them.
Remember when thino-s seem crooked in this
world, and the best are lowest, and the worst
are highest, that eternity is long enough to set
all straight. Remember when sinners crow and
triumph, that eternity is long enough for their
complaints ! In thy poverty, and pain, and
longest afflictions, remember that eternity is
long enough for thy relief. If thy sorrow be
long, and thy comforts short, remember that
eternity is long enough for thy joys. Cannot
we be content to take up short in this life, when
we believe eternity ? Dost thou stagger at the
length or strength of thy temptations? and art
thou ready to draw back and venture upon sin ?
Why what temptation can there be, that should
not be lighter than a feather, if eternity be put

70 Of the Knowledge of God.

against it in the scales? In a word, if there be
any man that escapeth the foolish seductions of
this world, and useth it as not abusing it, and
hath all his worldly accommodations as if he
had none, it is he that fixeth his eye upon eter-
nity, and seeth that the fashion of these lower
things doth pass away, 1 Cor. vii. 29 — 31. No
man can be ignorant of the necessity and worth
of a holy life, that discerneth that the Eternal
God is the end of it. The right apprehensions
of God's eternity, (supposing him our end, which
is further to be manifested in its place) is a most
powerful antidote against all sin, and a most
powerful composer of a distempered mind, and
a most powerful means to keep up all the powers
of the soul in a resolute, vigorous, cheerful
motion to the Eternal God for whom and by
whom it was created.

CHAPTER VI.

5. The next attribute of God, that is to make
its impress on us, is, that he is a Spirit. In this
one are these three especially comprehended :
I. That he is simple, and not material or com-
pounded as bodies are ; II. That he is invisible,
and not to be seen as bodies are : III. That he is
immortal and incorruptible, and not subject to
death or change, as bodies are.

Of the Knowledge of God. 7 1

I. As simplicity signifieth unity in opposition
to multiplicity we have spoken of it before. As
it is opposite to all materiality, mixture or com-
position, we are now to speak of it: and the
believing thoughts of God's immateriality and
simplicity, should have these three effects upon
the soul. 1 . It should do much to win the heart
of God, and cause it to close with him as its
felicity: because as he hath no matter or mix-
ture, so he hath nothing but pure and perfect
goodness, and therefore there is nothing in him
to discourage the soul. The creatures have evil
in them with their good, and by contrary qualities
do hurt us when they help Us, and displease us
when they please us : but in God there is nothing
but infinite goodness. And should not the soul
adhere to him, where it is sure to find nothing
but simple, pure and unmixed good? the crea-
tures are all liable to some exceptions : in one
thing they help us, but in another they hinder
us ; in one thing they are suitable to us, and in
another thing unsuitable ! but God is liable to
no exceptions. This will for ever confound the
ungodly that gave not up themselves unto him :
they did even for a thing of nought forsake that
God that was purely and simply good, and
against whom they had no exceptions. Had
there been any thing in God to discourage the
soul, or which his most malicious enemy could
blame, the ungodly soul had some excuse. But
this will stop all the mouths of the condemned.

72 Of the Knowledge of God.

that they had nothing to say against the Lord,
and yet they had no mind to him, no hearts for
him, in comparisonof the vain vexatious creatures.
2. The simphcity of God should make us
know the imperfection and vanity of all the crea-
tures that are compounded things ; and so should
help to alienate us from them. Our friends have
in them perhaps much holiness, but mixed with
much sin. They may have much knowledge ; but
mixed with much ignorance. Their humility is
mixed with pride; their meekness with some
passions, their love with selfishness, and a small
matter will cause them to distaste us : they may
be much for God ; but withal they may do much
against him. They help the church ; but through
their weakness they may lamentably detract or
wrong it : they are able to help us but in part ; and
willing but in part; and they have usually inte-
rests of their own, that are inconsistent with ours.
We have no commodity, but hath its discommo-
dity: our houses, our families, our neighbours,
our callings, our cattle, our land, our countries,
churches, ministers, magistrates, laws and judg-
ments, yea even health, and plenty, and peace
itself, all have their mixtures of bitterness or
danger, and those the most dangerous commonly
that have least bitterness. But in God there is
none of all this mixture, but pure uncompounded
good. He is light, and with him is no darkn-ess.
1 John. 1. 5. Indeed there is somewhat in God
that an ungodly man distasteth, and that seeraeth

Of the Knowledge of God. 73

in the state that he is in to be against him and
hurtful to him : as is his justice, holiness, truth,
8cc. but justice is not evil, because it doth con-
demn a thief or murderer : meat is not bad
because the sick distaste it. It is the cross
position of the sinful soul, or his enmity to the
Lord, that makes the Lord to use him as an
enemy. Let him but become a subject fit for
sweeter dealing from God, and he is sure to find it.
Leave then the compounded, self-contradicting
creature, and adhere to the pure simple Deity.

3. God's simplicity must draw the soul to a
holy simphcity, that it may be like to God.
We that serve a pure simple God, must do it
with simple pure affections, and not with hypo-
crisy, or a double heart. His interest in us should
be maintained with a holy jealousy, that no other
interest mix itself therewith. The soul should
attain to a holy simphcity by closing with the
simple infinite God, and suffering nothing to be
a sharer with him in our superlative affections.
All creatures must keep their places in our hearts,
and that is only in a due subordination and
subserviency to the Lord : but nothing should
take up the least of that estimation, affections
or endeavours that are his own peculiar. God
will not accept of half a heart : a double minded,
double hearted, double faced, or double tono-ued
person, is contrary to the holy simplicity of a
saint. As we would not bow the knee to any
gods but one, so neither should we bow the

E

74 Of the Knowledge of God,

heart or life to them. We should know what m
God's prerogative, and that we should keep
entirely for him. A subordinate esteem, and
love, and desire the creature may have, as it
reveal eth God to us, or leadeth to him, or
helpeth us in his work : but it should not have
the least of his part in our esteem, or love, or
desire. This is the chastity, the purity, the
integrity of the soul. It is the mixture, impu-
rity, corruption and confusion of our souls, when
any thing is taken in with God. See therefore
christian that in thy heart thou have no God but
One, and that he have all thy heart, and soul,
and strength, as far as thou canst attain it. And
because there will be still, in imperfect souls,
some sinful mixture of the creature's interest
with God's, let it be the work of thy life to be
watching against it, and casting it out, and
cleansing thy heart of it, as thou wouldst do thy
food if it fall into the dirt. For whatever is
added to God in thy affections, doth make no
better an increase there, than the adding of
earth unto thy gold, or of dung unto thy meat,
or of corrupted humours and sickness to thy
body. Mixture will make no better work.

It may be thy rejoicing if thou have the tes-
timony of a good conscience, that in simplicity
and godly sincerity, and not in fleshly wisdom,
but by the grace of God, thou hast had thy con-
versation in the world. 2 Cor. i. 12. It is the
state of hypocrisy, when one God is openly

Of the Knowledge of God, 75

professed and worshipped, and yet the creature
lieth deepest and nearest to the heart.

II. The invisibility of God also must have its
due effects upon us. And, 1. It must warn us,
that we picture not God to our eye sight, or in
our fancies, in any bodily shape. Saith the pro-
phet, Isa. xl. 18. To whom will you liken God?
or what likeness will ye compare unto him ? so
25. No man hath seen God at any time; the
only begotten Son which is in the bosom of
his Father, he hath declared him. John i. 18;
and therefore we must conceive of him but as
he is declared. John vi. 46. Not that any man
hath seen the Father, save he which is of God,
he hath seen the Father.

If you ask me, how then you should conceive
of God, if not in any bodily shape ? I answer,
get all these attributes and relations of God, to
make their proper impress upon thy soul, as
now I am teaching you, and then you will have
the true conceiving of God : this question there-
fore is to be answered at the end of this dis-
course, when you have seen all the attributes
of God together, and heard what impression
they must make upon you.

2. This must teach us, to think most highly
of the things that are invisible, and raeanlier of
these visible things. Let it be the property of
a beast and not of a man, to know nothing but
what he seeth or hath seen : let it be the mark
of the brutish infidels, and not of christians, to
e2

76 Of the Knowledge of God.

doubt of the invisible things because they are
invisible; or to think that things visible are
more excellent or sure, A& the senses are more
ignoble than the intellect, (a beast having as
perfect senses as a man, and yet no reasonable
understanding) so the objects of sense must
proportionably be below the objects of the
understanding, as such. The grossest and most
palpable objects are the basest. It is the subtle
part that is called the spirits, which being drawn
out of plants or other vegetables, is most power-^
ful and excellent, and valued, when the earthly
dregs are cast away as httle worth. It is that
subtle part in our blood that is called the spirits,
that hath more of the virtue of life, and doth
more of the works than the feculent, gross, and
earthly part. The air and wind have as true a
beins: as the earth, and a more excellent nature^
though it be more gross, and they invisible.
The body is not so excellent as the invisible
soul. Invisible things are as real as visible,,
and as suitable to our more noble invisible part,
as visible things to our fleshly baser part.

3. The invisibility of God must teach us to
live a life of faith, and to get above a sensual
life : and it must teach us to value the faith of
the saints, as knowing its excellency and neces-
sity. Invisible objects have the most perfect
excellent reality; and therefore faith hath the
pre-eminence above sense. Natural reason can
live upon things not seen, if they have been

Of the Kiioioledge of God. 77

•^SP.en, or can be known by natural evidence : (sub-
jects obey a prince that they see not; and fear a
punishment which they see not: and the nature
of man is afraid of the devils though we see
them not). But faith liveth upon such invisible
things, as mortal eye did never see, nor natural
ordinary evidence demonstrate, but are revealed
only by the word of God : though, about many
of its invisible objects, faith hath the consent
of reason for its encourasiement. Value not
sio'ht and sense too much. Think not all to be
mere uncertainties and notions that are not the
objects of sense. We should not have heard
that God is a Spirit, if corporal substances had
not a baser kind of being than spirits.: intellec-
tion is a more noble operation than sense. If
there be any thing properly called sense in hea-
ven, it will be as far below the pure intellective
intuition of the Lord, as the glorified body will
be below the glorified soul. But what that dif-
ference will be, we cannot now understand. Fix
not your minds on sensible things. Remember
that your God, your home, your portion, are
unseen : and therefore live in hearty affections
to them, and serious prosecution of them, as if
you saw them. Pray as if you saw God, and
heaven, and hell. Hear as if you saw him that
sends his messenger to speak to you. Resist
all the temptations to lust, and sensuality, and
-every sin, as you would do if you saw God
stand by. Love him, and fear him, and trust

78 Of the Knowledge of God,

him, and serve him, as you would do if you
beheld him. Faith is the evidence of things
not seen. Heb. xi. 1. Believing must be to you
instead of seeing; and make you as serious
about things unseen, as sensual men are about
things sensible. In every thing that you see,
remember it is he that is unseen that appeareth in
them. He lighteth you by the sun; he warmeth
you by the fire ; he beareth you by the earth.
See him in all these by the eye of faith.

III. The immortality, incorruptibility, and
iramutabihty of God, must 1. Teach the soul to
rise up from these mortal, corruptible, mutable
things, and to fix upon that God ^N\io is the
immortal, incorruptible portion of his saints.

2. It must comfort and encourage all believers
in the consideration of their felicity ; and sup-
port them under the failings of all mortal, cor-
ruptible things. Our parents, and children, and
friends are mortal ; they are our's to-day, and
dead to-morrow; they are our delight to-day,
and our sorrow or horror to-morrow: but our
God is immortal. Our houses may be burned ;
our goods may be consumed or stolen; our
clothes will be worn out; our treasure here may
le corrupted: but our God is unchangeable,
the same for ever. Our laws and customs
may be changed; our governors and privileges
changed ; our company, and employments, and
habitation changed : but our God is never
changed. Oar estates may change from riches

Of the Knowledge of God. 79

to poverty, and our names that were honored
may incur disgrace; our health may quickly
turn to sickness, and our ease to pain: but still
our God is unchang-eable for ever. Our friends
are inconstant and may turn our enemies; our
peace may be changed into war, and our liberty
into slavery: but our God doth never change.
Time will change customs, families, and all
things here : but it changeth not our God. The
■creatures are all but earthen metal, and quickly
dashed in pieces ; our comforts are changeable ;
ourselves are changeable and mortal : but so is
not our God.

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

4. It should move us also to be more desirous
of passing into the state of immortality, and to
long; for our unchan2:eable habitation, and our
immortal, incorruptible bodies, and to possess
the kincrdom that cannot be moved. Heb. xii. 28.
And let not the mutability of things below
much trouble us, while our rock, our portion, is
unmoveable. God waxeth not old: heaven doth
not decay by duration : the glory of the blessed
shall not wither, nor their sun set upon them,
nor their day have any night ; nor any mutations
or commotions disturb their quiet possessions.
O love and long for immortality and incorruption !

80 Of the Knowledge of God.

CHAPTER VIL

6. Having spoken of the effects of tlie attri-
butes of God's essence as such, we must next
speak of the effects of his three great attributes
which some call subsistential, that is, his omni-
potency, understanding and will; or his infinite
power, wisdom and goodness : by which it hath
been the way of the schoolmen and other divines
to denominate the three persons, not without
some comitenance from scripture phrase. The
Father they call the infinite power of the God-
head; and the Son, the wisdom and word of God,
and of the Father : and the Holy Ghost, the love
and goodness of God, of the Father and Son. But
that these attributes of power, understanding and
will, or power, wisdom and goodness, are of the
same importance with the terms of personality,
Father, Son, and Holy Ghost, we presume not
to afl[irm. It sufficeth us, 1. That God hath
assumed these attributes to himself in Scripture.
2. And that man, who beareth the natural image
of God, hath power, understanding and will;
and as he beareth the holy moral image of God,
he hath a power to execute that which is good,
and wisdom to direct, and goodness of will to
determine for the execution : and so while God
is seen of us in this glass of man, we must
conceive of him after the image that in man

Of the Knowledge of God. 81

appeareth to us, and speak of him in the language
of man, as he doth of himself.

And first, the almig^htiness of God must make
these impressions on our souls. 1. It must pos-
sess the soul with very awful reverend thoughts
of God ; and fill us continually with his holy
fear. Infinite greatness and power, must have
no common careless thoughts, lest we blaspheme
him in our minds, and be guilty of contempt.
The dread of the heavenly majesty should be still
upon us ; and we must be in his fear all the day
long. Prov. xxiii. 17, Not under that slavish fear
that is void of love, as men fear an enemy, or
hurtful creature, or that which is evil: for vre
have not such a spirit from the Lord, nor stand
in a relation of enmi-ty and bondage to him: bat
reverence is necessary; and from thence a fear
of sinning and displeasing so great a God. The
fear of the Lord is the beginning of wisdom.
Prov. i. 7. ix. 10. Ps. cxi. 10. By it men depart
from evil. Prov. xvi. 6. Sin is for want of the
fear of God. Luke xxiii. 40. Prov. iii. 7. Jer. v.
24. Lev. XXV. 36. The fear of God is often piit
for the whole new man, or all the work of grace
within us, even the principle of new life. Jer. ii.
1:9. xxxii. 40. And it is often put for the whcle
work of religion or service of God. Ps. xxxiv.
11. Prov. i. 29. Ps. cxxx; 4. xxxiv. 9. And
therefore the godly are usually denominated,
such as fear God. Ps. xv. 4. xxii. 23. cxv.
11, 13. cxxxv. 20. xxxiv. 7, 9. &c. The godly
e3

82 Of the Knoioledge of God,

are devoted to the fear of God. Ps. cxix. 38.
It is our sanctifying the Lord in our hearts,
that he be our fear and dread. Isa. viii. 13. If
we fear him not, we take him not for our master.
Mai. i. 6. Evangelical grace excludeth not this
fear, Luke xii. 5. Though we receive a kingdom
that cannot be moved, yet must our acceptable
service of God be with reverence and godly fear.
Heb. xii. 28. With fear and trembling we must
work out our salvation. Phil. ii. 12. In fear we
must pass the time of sojourning here. 1 Pet.
i. 17. In it we must converse together. Eph. v. 4.
Yea holiness is to be perfected in the fear of God,
2 Cor. vii. 1. and that because we have the pro-
mises. The most prosperous churches walk in
this fear. Acts ix. 31. It is a necessary means of
preventing destruction, Heb. xi. 7. and of attain-
ing salvation, when we have the promises. Heb.
iv. 1 . God puts this fear in the hearts of those
that shall not depart from him. Jer. xxxii. 40.
See therefore, that the greatness of the Almighty
God possess thy soul continually with his fear.

2. God's almightiness should also possess us
with holy admiration of him, and cause us in
heart and voice to magnify him. Oh what a
pov/er is that which made the world of nothing !
which upholdeth the earth without any founda-
tion but his will ! which placed and maintaineth
all things in their order in heaven and earth !
which causeth so great and glorious a creature
as the sun, that is so much bigger than all the

Of the Knowledge of God. 83

earth, to move so many thousand miles in a few
moments, and constantly to keep its time and
course! that giveth its instinct to every brute,
and causeth every part of nature to do its office !
By his power it is that every motion of the crea-
ture is performed, and that order is kept in the
kingdoms of the world. Jer. xxxii. 17, 18, 19.
" He made the heaven and the earth by his great
power and stretched out arm, and nothing is too
hard for him : the great, the mighty God, the
Lord of Hosts is his name ; great in counsel, and
mighty in works." Neh. ix. 32. " The great, the
mighty, the terrible God." Ps. cxxxvi. 4. To
him therefore that alone doth great wonders we
must give the greatest praise. " O how great are
his works, and his thoughts are very deep."
Ps. xcii. 5. *^ Great is our Lord and of great
power." Ps. cxlvii. 5. ^* And therefore in Zion
must he be great." Ps. xcix. 2. And his great
and terrible name must be praised.

3. In the church where he is known, must
his name be great. Ps. Ixxvi. 1. For we know
that the Lord is great, and our God is above all
Gods. Ps.cxxxv. 5. His saints delight to praise
his greatness, Ps. civ. 1 — 4. " Bless the Lord,
O my soul ! O Lord my God thou art very great :
thou art clothed with honor and majesty, who
covereth thyself with light as with a garment,
who stretchest out the heavens like a curtain,
who layeth the beams of his chambers in the
waters, who maketh the clouds his chariot, who

84 Of the Knozdedge of God.

walketh upon the wings of the wind, who maketh
his angels spirits, his ministers a flame of fire,
&c/' From almightiness all things have their
being, and therefore must honor the Almighty.
Rev. i. 8, ** I am Alpha and Omega, the begin-
ning and the ending, saith the Lord, which is,
and which was, and which is to come, the
Almighty." Rev. xv. 3, They that magnify the
Lord with the song of Moses and of the Lamb,
say ** Great and marvellous are thy works, O
Lord God Almighty ; j ust and true are thy ways
thou King of Saints."

IL The almightiness of God must imprint upon
our souls a strong and steadfast confidence in
him, according to the tenor of his covenant and
promises. Nothing more certain than that impo-
tency and insufficiency will never cause him to
fail us or to break his word. O what an encou-
ragement is it to the saints, that they are built
on such an impregnable rock, and that omni-
potency is engaged for them! And O what a
shame is this to our unbelief, that ever we
should distrust omnipotency !

If God be almighty, L Remember in thy
greatest wants, that there is no want but he can
easily and abundantly supply.

2. Remember in thy greatest sufferings, pains,
or dangers, that no pain is so great which he
cannot mitigate and remove, and no danger so
great from which he is not able to deliver thee.
The servants of Christ dare venture on the

Of the Knowledge of God, 85

flames, because they trust upon the Almighty,
Dan. iii. 16*— 18. In confidence on onniipotency
they dare stand against the threatenings of the
greatest upon earth. " We are not careful," said
those three believers to the king, " to answer
thee in this matter : if it be so, our God whom
we serve is able to deliver us," 8cc. He that is
afraid to stand upon a slender bow, or upon the
unstable waters, is not afraid to stand upon the
earth ; and he that is afraid of robbers when he
is alone, is bolder in a conquering army. What
will man trust, if he distrust omnipotency ?
Where can we be safe, if not in the love, the
covenant, the hands of the Almighty God?
When storms and winds had feared the disci-
ples, lest they should be drowned when Christ
was in the ship, their sin was aggravated by the
presence of their powerful Lord, whose mighty
works they had often seen, " Why fear ye,"
saith he, '' O ye of little faith !" Matt. viii. 26.
Cannot he rebuke our winds and waves ! and
will not all obey the rebukes of the Almighty ?
When thou hast a want that God cannot supply,
or a sickness that he cannot cure, or a dano-er
that he cannot prevent, then be thou fearful, and
distrust him and spare not.

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

If you say, that it is true God can do it, but

86 Of the Knowledge of God.

we know not whether he will ; I answer, I. I shall
shew you in due place, how far he hath revealed
his will for such deliverances. In sum, we have
his promise, that all things shall work together
for our good. Rom. viii. 28. and what would we
have more ? Would you have that which is evil
for you ?

II. At present, see that omnipotency do esta-
blish thy confidence so far as it is concerned in
the cause. As 1. Be sure that no work is too
hard for the Almighty ; do not so much as in the
thoughts of thy heart make question of his
power, and say with those unbelievers, Psalm
ixxviii. 19, 20, ** Can God furnish a table in the
wilderness ? Can he give bread also ? Can he
provide flesh?" If really thou distrust not the
power of God, believe then the most difficult
or improbable things, as well as the easiest and
most probable, if God reveal or promise them.
The resurrection seemeth improbable to impotent
man; but God hath promised it; and nothing is
difficult to omnipotency. The calling of the
Jews ; the ruin of the Turk ; the downfall of the
Pope ; the unity of Christians, do all seem to us
unlikely things; but all things to God are not
only possible, but easy. He is at no more labor
to make a world, than to make a straw, or make
a fly. " Whatsoever pleased the Lord, that did
he in heaven and earth, in the sea and in the
depths." Ps. cxxxv. 6. Dost thou think it
improbable that ever all thy sins should be con-

Of the Knowledge of God, 87

quered ? and that ever thy soul should live with
Christ among the holy saints and angels? and
that ever thy body that must first be dust,
should shine as the stars in the firmament of
God? And why doth it seem to thee improba-
ble? Is it not as easy to God as to cause the
earth to stand on nothing, and the sun to run its
daily course ? If God had promised thee to live
a day longer, or any small and common things,
thou couldst then believe him; and is it not as
easy to him to advance thee to everlasting glory,
as to cause thee to live another hour, or to keep
a hair of thy head from perishing ? Sin is too
strong for thee to overcome; but not for God.
Death is too strong for thee to conquer; but not
for Christ. Heaven is too high for thee to reach
by thy ovv^n strength; but he that is there, and
prepared it for thee, can take thee thither.
Trust God, or trust nothing: he that cannot
trust in him, shall despair for ever ; for all other
confidence will deceive him. '* They that know
his name, will put their trust in him; for the
Lord hath not forsaken them that seek him." Ps.
ix. 10. " All those that trust in him shall rejoice,
and ever shout for joy, because he defend eth
them." Ps. V. 11. " Blessed is the man that
maketh the Lord his trust, and respecteth not
the proud, nor such as turn aside to lies." Ps.
xl. 4. *' Whoso putteth his trust in the Lord
shall be safe." Prov- xxix. 25. O what hath
almio'htiness done in the world ! and what for

88 Of the Knowledge of God.

the church ! and what for thee ! and yet wilt
thou distrust him ? " O how great is the good-
ness that he hath laid up for them that fear him ;
which he hath wrought for them that trust in
him before the sons of men!" Ps. xxxi. 19.
*' The Lord redeemeth the souls of his servants,
and none of them that trust in him shall be
desolate." Ps. xxxiv. 22. Are thy straits too
great? thy work too hard? " Commit thy way
unto the Lord; trust also in him, and he shall
bring it to pass." Ps. xxxvii. 5. In thy lowest
state look up to the Almighty, and say, ** What
time I am afraid I will trust in thee : in God
have I put my trust ; I will not fear what man
can do unto me." Ps. Ivi. 3, 4. " The Lord is
my rock, and my fortress, and my dehverer: my
God, my strength, in whom I will put my trust :
my buckler, and the horn of my salvation, and
my high tower," Ps. xviii. 2. He is a buckler
to all that trust in him. '' Some trust in
chariots, and some in horses ; but we will
remember the name of the Lord our God." Ps.
XX. 7. Trust not in the creature ; that is, in
vanity and infirmity. There is not almightiness
in man, or any creature. " It is better therefore
to trust in the Lord, than to put confidence in
man : it is better to trust in the Lord, than to
put confidence in princes." Ps. cxviii. 7, 8.
What a working passage is that, Jer. xvii. 5 — 7,
" Thus saith the Lord, cursed be man that trust-
eth in man, and maketh flesh his arm, and whose

Of the Knowledge of God. 89

heart departeth from the Lord ! For he shall
be Hke the heath in the deserts, and shall not
see when good cometh. Blessed is the man
that trusteth in the Lord, whose hope the Lord
is; for he shall be as a tree planted by the
waters, and that spreadeth out her roots by the
river, and shall not see when heat cometh — "

2. Trust also in God, as one that is assured
that no enemy is too strong for the Almighty ;
Alas! what is an army of dust to omnipotency?
If the Lord do but arise, his enemies will be
scattered, and they that hate him will flee before
him ; as smoke is driven away, and as wax
melteth before the fire, the wicked shall perish
at the presence of the Lord. Ps. Ixviii. 1, 2.
While the Lord of hosts is for us, we need not
fear if hosts come against us ; at worst they can
but kill our bodies ; and greater is he that is in us,
than he that is in the world. 1 John iv. 4. Oh
what a match have the miserable enemies of the
church! what a work do they undertake! what
a desperate attempt do they enterprize, to strive
against heaven, and overcome omnipotency !

3. Trust in the Lord, as one that believeth
that no means or instruments are too small or
weak for almightiness successfully to use. No
matter who the instrument be, how mean, and
weak, and despicable, if it be but an almighty
hand that uses it, A few poor fishermen and
despised people shall pull down satan's kingdom
in the world, and conquer the greatest, and

90 Of the Knowledge of God.

bring in the nations to the faith, if omnipotency
be with them.

4. The almightiness of God must fill our
hearts with courage and resolution in his cause,
and make us go on with greatest alacrity in his
work. Though we must be doves and lambs
for innocency and meekness, yet must we be
soldiers for valour and stabiUty. Shall we flag
or shrink that have omnipotency on our side ?
Whoever scorneth thee, hateth thee, threatneth
thee, imprisoneth thee, is not the Almighty
enough to set against them all for thy encou-
ragement ?

5. The almightiness of God must be the
comfort of all that have interest in him. O did
the blind world but see him that is omnipotent,
or know the strength that is engaged for the
weakest saint, they would soon see which is
the stronger side, and which to cleave to for
their security. O blessed people that have the
Almighty on their side, and engaged with them
against their enemies, and to do their works,
and answ^er their desires ! How can any of them
perish, when the Almighty is engaged for their
salvation? The Father is greater than all, and
none shall take them out of his hands. John x.
29. How glad would men be in the beginning
of a war to know which side will provt the
stronger, that they may join with that. Can
the side that God is on be conquered? If you
are wise, observe what cause is his, and let that

Of the Knowledge of God. 91

be yours. It is hard to kick against the pricks;
woe to those souls that the Almighty is against,
and that dash themselves on the rock that they
should build on.

CHAPTER VIII.

7. The next attribute that must work upon
us, is the infinite wisdom, or omniscience of
God. Psa. cxlvii. 5. " His understanding is
infinite." And the impressions that this should
make upon our souls are these.

1. Delight in wisdom, that you may in your
places be like to God. The new man is renewed
in knowledge after the image of him that created
him. Col. iii. 10. If God be infinitely wise,
those then are the most excellent that are the
wisest. Ignorance is the soul's blindness, and
the privation of the image of God on the under-
standing. " Wisdom excelleth folly, as far as
light excelleth darkness." Ecc. ii. 13. To desire
as Adam did any of that knowledge that God
hath reserved to himself, or is unnecessary for
us, is not indeed to be wise in our desires: unne-
cessary knowledge is but a trouble. But to know
the Lord and his revealed will, and the way of
life, is the light and glory of our minds. He that
hath lost his eye-sight, hath lost his principal
natural delight, and is as out of the world while

92 Of the Knowledge of God.

he is in it. And the ignorant souls that are void
of the heavenly illumination, must needs be void
of the delights of grace : and though they live in
the visible church, where the beauty of holiness
is the excellency of the saints, yet they do not
see this beauty, but are like the infidels that are
out of the church while they are in it. The
blind are in continual danger; they know not
where they set their feet; and they know not
when to be confident, nor when to fear ; some-
times they are afraid where there is no cause,
because there may be cause for ought they
know; and sometime they are fearless at the
very brink of death, and little think of the evil
that they are near. Why do our poor deluded
people so boldly live in an unconverted state,
but because they know not where they are?
Why do they so carelessly lie down and rise in
an unsanctified condition, unpardoned, unready
for death and judgment, and under the condem-
nation of the law, but because they know not the
misery or danger in which they stand ? Why do
they go on so carelessly and wilfully in sin, and
despise the counsel of their teachers and of the
Lord, and take a holy life as needless, but
because they know not what they do ? Men
could not go so quietly or merrily to hell, with
their eyes open, as they do when they are shut
by ignorance. Whence is it that such multi-
tudes are still ungodly, under all the teachings
.and warnings of the Lord, but because " They

Of the Knowledge of God, 93

have their understandings darkened, being alien-
ated from the life of God by the ignorance that
is in them, because of the blindness of their
heart: and therefore many being past feeling
have given themselves over to laciviousness, to
work all uncleanness with greediness?" Eph. iv.
18, 19. Sin is the fruit of folly, and the greatest
folly ; they are fools that make a jest of it. Pro v.
xiv. 9. And it is for w^t of wisdom that they
die. Prov. x. 21. and i. 32. The ignorant are
prisoners to the prince of darkness. Eph. vi. 12.
and v. 8. Knowledge is despised by none but
fools. Prov. i. 7, 22. The conquest of so many
subtle enemies, the performance of so many
spiritual duties, which we must go through if
we will be saved, are works too hard for fools
to do. The saving of a man's soul, is a work
that requireth the greatest wisdom. And there-
fore the illumination of the mind, is God's first
work in the conversion of a sinner. Acts xxvi.
18. Eph. i. 18. If infinite wisdom communicate
to you but the smallest beam of heavenly light,
it will change your minds, and make you other
men than before, and set you on another course ;
wisdom wiil be your guide, and keep you in
safe paths ; it will cause you to refuse the evil,
and to choose the good ; it will shew you true
happiness, and the way to obtain it; it will cause
you to foresee the evil, and escape it, when fools
go on and are destroyed. Prov. xxii. 3. Wis-
dom will teach you to know the season, and

94 Of the Knowledge of God,

redeem your time, and walk exactly, when folly
will leave you to too late repentance. Eph. v. 15,
There is not a soul in hell but was brought
thither by sinful folly ; nor is there a soul in
heaven, (of them at age) but by heavenly wis-
dom was conducted thither. In worldly matters
the wicked may seem wisest ; and many a saint
may be very ignorant: but when you see the
end, you will all confess that those were the
wise men that had wisdom to repel temptations,
and to refuse the enticing baits of sin, and to
make sure of everlasting joys.

O therefore apply your hearts to wisdom ! Go
to Christ for it, who is the wisdom of God,
1 Cor. i. 24. and is appointed by him to be our
wisdom. 1 Cor. i. 30. He will teach it you,
who is the best master in the world, so you will
but keep in his school, that is his church, and
will humbly learn as little children, and apply
yourselves submissively to his Spirit, word and
ministers : ask wisdom of God, that giveth libe-
rally, and upbraideth not with former ignorance.
James i. 5. Think not any pains in holy means
too much to get it. Prov. ii. 1 — 6. " If thou
wilt receive the words of God, and hide his
commandments with thee, and incline thy heart
to wisdom, and apply it to understanding; yea
if thou criest after knowledge, and liftest up thy
voice for understanding; if thou seekest her as
silver, and searchest for her as for hid treasures,
then shalt thou understand the fear of the Lord,

Of the Knowledge of God, 95

m\d find the knowledge of God ; for the Lord
giveth wisdom ; out of his mouth is knowledge
and understanding," And fear not being a loser
by thy cost or labor. For " happy is the man
that findeth wisdom, and the man that getteth
understanding:: for the merchandise of it is
better than silver, and the gain thereof than of
fine gold: she is more precious than rubies,
and all the things thou canst desire, are not
to be compared to her; her ways are ways of
pleasantness, and all her paths are peace — "
Prov. iii. 13—18.

2. The infinite wisdom of God, must resolve
you to take him for your principal teacher,
counsellor, and director in all your undertakings.
Who would go seek the advice of a fool, when
he may have infallible wisdom to direct him?
In a work of so great difficulty and concernment,
a work that hell and earth and flesh opposeth ;
a work that our everlasting state dependeth on,
I think it behoveth us to take the best advive
that we can get. And who knoweth the will of
God like God? or who knoweth the certain
means of salvation like him that is the author
and giver of salvation? Would you know
whether it be best to live a mortified holy life ?
Who shall be your counsellor? If you advise
with your flesh, you know that it would be
pleased. If you advise with the world of wicked
men, you know that they would be imitated,
and judge as they are; and are not like to be

96 Of the Knowledge of God,

wise for you, that are so foolish for themselves*
as to part with heaven for a merry dream. If
you advise with the devil, you know he would
be obeyed, and have company in his misery.
You can advise with none but God,, but such
as are your enemies. And will you ask an
enemy, a deadly enemy, what course you should
take to make you happy? Will you ask the
devil how you may be saved ? or will you ask
the blind ungodly world, what course you should
take to please the Lord ? or will you ask the
flesh, by what means you may subdue it and
become spiritual? If you take advice of scrip-
ture, of the spirits of a holy well informed
minister, or christian, or of a renewed well
informed conscience, I take this for your advis-
ing with the Lord; but besides these that are
his mouth, you can ask advice of none but
enemies. But if they were never so much your
friends, and wanted wisdom, they could but
ignorantly seduce you. And do you think that
any of them all, is as wise as God? It is the
constant course of a worldly man to advise with
the world, and of carnal men to advise with the
flesh; and therefore it is that they are hurried
to perdition. The flesh is brutish, and will lead
you to a brutish life, and if you live after il,
undoubtedly you shall die. Rom. viii. 13 ; and
if you sow to it, you shall but reap corruption^
Gal. vi. 6. 7. If you are tempted to lust, will
you ask the flesh that tempteth you whether you

Of the Knowledge of God, 97

should yield? If the cup of excess be offered
to you, or flesh-pleasing feasts prepared for you,
will you ask the flesh whether you should take
them or refuse them ? You may easily know
what counsel it will give you. The counsel of
God, and of your flesh are contrary, and there-
fore the lives of the carnal and spiritual man
are contrary. And will you venture on the
advice of a brutish appetite, and refuse the
counsel of the all knowing God? such as is your
guide and counsellor, such will be your end.
Never man miscarried by obeying God : and
never man sped well by obeying the flesh : God
leadeth no man to perdition, and the flesh leadeth
no man to his salvation. God's motions are all
for our eternal good, though they seem to be for
our temporal hurt : the motions of the flesh are
for our eternal hurt, though at present they seem
to be for our corporal benefit. If at any time
you be at a loss, and your carnal friends, or
your commodity or pleasure adviseth you one
way, and the word of God and his faithful
ministers advise you another way, use but your
reason well, and consider whether God or those
that contradict him be the wiser, and accordingly
suit your practice. Alas! man, thy friend is
ignorant and knows not what is good for himself.
Thy flesh is ignorant, and knows not what is
good for thy soul! but God knaweth all things.
Your flesh and friends do feel what pleaseth them
at present, and judge accordingly; but what will

08 Of the Knowledge of God,

be hereafter they understand not, or consider not t
but God knovveth as well what will be as what
is : he counselleth you a& one that knoweth how
your actions will appear at last, and what it i&
that will save you or undo you to all eternity. If
you be but sick, it is two to one but the counsel
of your physician and of your appetite will differ*
And if you will obey your physician before your
appetite, for your health or life, should you not
obey God before it for your salvation? Do you.
think in your consciences that any that persuade
you to a careless worldly fleshly life, are as wise
as God that persuadeth you to the contrary? you
dare not say so much with your tongues \ and
yet the most dare say so with their lives^. O how
justly do the ungodly perish, that deliberately
choose a brutish appetite, a malignant w^orld,.
and a malicious devil, as a wiser or fitter con-
ductor than the Lord ! But blessed is the man
that walketh not in the counsel of the ungodly,
but his delight is in the law of the Lord.
Ps. i. 1,2. And woe to the ungodly that reject
and set at nought the counsel of the Lord,
Prov. i. 25. 30. Luke vii. 30. and will have none
of it ! that wait not for his counsel, Ps. cvi. 13.
that rebel against the words of God, and con-
temn the counsel of the Most High. Ps. cvii. 11.
And woe to them that take counsel against the
Lord and his Christ, that they may break asun-
der his bonds, and cast away his obligations.
Ps. ii. 1 — 3. And woe to them that are given

Of the Kno7Dledge of God. ^9

^p to the lusts of their own hearts, and to
^valk in their own counsels, Ps. Ixxxi. 12. for
by their own counsels shall they fall. Ps. v. 10.
But had they hearkened to the Lord, and walked
in his way, with the fulness of his blessings
would he have satisfied them, Ps. Ixxxi. 13, 16.
Eesolve, therefore, whatever the flesh or the world
say, that the testimonies of God shall be your
^counsellors ; Ps. cxix. 24. and bless the Lord
that giveth thee counsel, Ps. xvi. 7. for his
counsel is infallible ; having guided thee by his
counsel, he will bring thee to his glory,
Ps. Ixxiii. 24.

3. The infinite wisdom of God, must resolve
the soul to rest in his determinations. We are
most certain that God is not deceived. Though
•all men seem liars to you, let God be true : for
it is impossible for him to lie. Heb. vi. 18. If
our reason be to seek, so is not God. When we
are saying, with Nicodemus, how can these things
be ? God knoweth how : and it is enough for us
to know that they are so. If infinite wisdom say
the word, believe it, though all the world contra-
dict it. Though proud unbelievers say, that the
words of God are improbable, let them know
that God is not at a loss, whenever men's dark
understandingfs are at a loss : the sun is not taken
xDut of the firmament, whenever a man closeth or
loseth his eyes. What! will tliose cavillers puz-
zle the Almighty ! Will they pose Omniscience !
Doth it follow that the course of the planets, and
f2

100 Of the Knowledge of God,

the heavens, and all the creatures are out pf
order, if these silly moles understand not the
order of them? No more will it follow that any
word of God is false, or any rule of God is
crooked, because they see not its truth and rec-
titude. Shall dust and ashes judge the Lord?
who hath been his counsellor? and with whom
hath he advised for the making, redeeming or
governing of the world ? There is no rest to an
inquisitive soul but in the infinite wisdom of the
Lord. Find once that it is his word, and inquire
no further. It is madness to demand a further
proof. As all goodness is comprised in his will
and love ; so all truth is comprised in his wisdom
and revelations. There are no arguments but
what are lower and subordinate to this. And
therefore if thy reason be at a loss as to the
cause or manner, yet hast thou the greatest
reason to believe that all is just and true that
proceedeth from the wisdom of the Lord. If
flesh and blood and all the world gainsay it, yet
rest in the word of God.

4. And that is the next effect that God's
omniscience should have upon our minds. Take
all the sayings of men as folly that are against
the Lord. Let them be high or low, learned or
I nlearned, if they contradict the God of infinite
wisdom, take it but as the words of a distracted
man. Did you ever meet with any man of them,
that durst say he was wiser than God himself?
Herod, that was eaten to death with vermin, was

Of the Knoivkdge of God, 101

applauded by the flattering crowd, but with this
acclamation. It is the voice of a God, and not of
a man. Acts xii. 22. And will you say of any
man that he is wiser than God ? If you dare
not say so, how dare you hear them and believe
them against the word of God ? How dare you
be drawn from a holy life, or from a self-denying
duty, or from the truth of God, by the words of'
a man, yea perhaps of a very sot, that speaks
against the word of God ? To the law, and to
the testimony : if they speak not according to
these, it is because there is no light in them.
Isa. viii. 20,

5. The infinite wisdom of God, should esta-
blish our confidence concerning the fulfilling of
all his word. He will not fail for want of
knowledge : when he spoke that prophesy, that
promise, or that threatening, he perfectly knew all
things that would come to pass, to all eternity.
He knew therefore what he said when he gave
out his word, and therefore will fulfil it. Heaven
and earth may pass away, but one iota or tittle
of his word shall not pass away till all be
accomplished. Matt. v. 18.

6. And from the infinite wisdom of God, the
church must be encouraged in its greatest straits,
and against all the cunning subtlety of their
enemies. Are we ever in such straits, that God
knows not how to bring us out ? when we see no
way for our deliverance, doth it follow that be
jsees none? If cunning serpents are too subtle
F 3

102 Of the Knowledge of God, •

for us, do we think that they can overwit the
Lord? what had become of us long ago, if God
had not known whatever is plotted at Rome,
or Spain, or hell against us? If he knoweth not
of all the consultations of the conclave, and of
all the contrivances of Jesuits and friars ; and
of all the jugglings of the masked emissaries;
if God had not known of Vaux and his powder
mine, it might have blown up all our hopes.
■But while we know that God is in their councils,
•and heareth every word they say, and knoweth
every secret of their hearts, and every mischief
which they enterprise, let us do our duty, and
rest in the wisdom of our great protector, v/ho
v/ill prove all his adversaries to have played
the fools : for as sure as his omnipotency shall
be glorified by overtopping all opposing powers,
so sure shall his infinite wisdom be glorified, by
■conquering and befooling the wisdom that is
against him.

7. Lastly, if God be infinite in knowledge,
it must resolve us all to live accordingly. O
remember, whatever thou thinkest, that God is
acquainted with all thy thoughts. And wilt
thou feed on lustful, or covetous, or malicious,
or unbelieving thoughts, in the eye of God?
liemember in thy prayers and every duty, that
he knows the very frame of all thy affections;
and the manner as well as the matter of thy
services. And wilt thou be cold and careless in
the sight of God ? O remember in thy secretest

Of the Knowledge of God. 103

sins, and thy works of darkness, that nothing is
unknown to God ; and that before him thou art
in the open light. And fearest thou not the face
of the Almighty ? Wilt thou do that when he
knoweth it, that thou wouldst not do if man did
know ? He knows whether thou deceive thy
neighbour, or deal uprightly ! defraud not there-
fore ; for the Lord is the avenger. 1 Thes. iv. 6.
Do nothing that thou wouldst not have God to
know. For certainly he knoweth all things.
Shall he not see that made and illuminateth the
eye ? and shall he not hear that made both tongue
and ears ? and shall he not know that giveth
us understanding and by whom we know?
Ps. xciv.'S— 10.

And let this be thy comfort in thy secret
duties. He that knoweth thy heart, will not
overlook the desires of thy heart, though thou
hadst not words as thou desirest to express them.
And he that knoweth thy uprightness, will justify
thee, if all the world condemn thee. He that
seeth thee in thy secret alms, or prayers, or t^ars,
will openly reward thee. Matt. vi. 4. 6. Let this
also comfort thee under all the slanders of
malicious or misinformed men. He that must
be thy judge and theirs, is acquainted with the
truth : who will certainly bring forth thy righte-
ousness as the light, and thy judgment as the
noon day. Ps. xxxvii. 6. O how many souls are
justified with the omniscient God that are
condenmed by the malignant world ! and how

104 Of the Knowledge of God,

many blots will be wiped off before the world at
the day of judgment, that here did lie upon the
names of faithful upright men! O how many
hypocrites shall be then disclosed ! and what a
cutting thought should it be to the dissembler,
that his secret falsehood is known to God ! and
when he hath the reputation that he sought with
men, he hath his reward ! Matt. vi. 2. for it is
a sadder reward that God will give him.

CHAPTER IX.

8. The next of God's attributes that must
make its impress on the soul, is his infinite
goodness. The denomination of goodness (as
all other his attributes) is fetched from, and
suited to the capacity or affections of the soul of
man. That which is truly amiable is called good.
Not as if there were no goodness, but what is a
means to man's felicity, as some most sottishly
have affirmed : for our end and felicity itself,
and God as he is perfect and excellent in him-
self, is more amiable than all means.

In three respects therefore it is that God
is called good, or amiable to man. I. In that
he is infinitely excellent and perfect in him-
self. For the love of friendship is a higher love
than that of desire. And the most perfect sort
of love, is that which wholly carrieth the lover

Of the Knowledge of God, 105

from himself to the perfect object of his love*
The soul delighteth to contemplate excellency,
when the excellency itself, and not the delight,
is the ultimate end of that desire and contem-
plation.

II. God is called good as he is the pattern
and fountain of all moral s;ood. As he maketh
us righteous holy laws, commanding moral
good, and forbidding and condemning evil.
And thus his goodness is his holiness and
righteousness, his faithfulness and truth.

III. God is called good, as he is the fountain
of all the creature's happiness, and as he is
bountiful and gracious and ready to do good,
and as he is the felicitating end and object of
the soul.

And this infinite goodness must have these
effects upon us. 1. It must possess us with a
superlative love to God. This blessed attribute
is it that makes us saints indeed, and maketh that
impression on us, which is as the heart of the
new creature. It is goodness that produceth love.
And love is that grace that closeth with God as
our happiness and end, and is the felicitating
enjoying grace. Without it we are but as
sounding brass, or tinkling cymbals, whatever
our gifts and parts may be. 1 Cor. xiii. Love is
the very excellency of the soul, as it closeth with
the infinite excellency of God. It is the very
felicity of the soul, as it enjoyeth him that is
our felicity. Most certainly the prevailing love

106 Of the Knowledge of God,

of Godi is the surest evidence of true sanctifica-
tion» He that hath most love, hath most grace ;
and is the best and strongest christian : and he
that hath least love, is the worst or weakest.
Knowledge and faith are but to work our hearts
to love; and when love is perfect they have
done their work. 1 Cor. xii. 31. and xiii. 8, 9,
10, 13. Teaching and distant revelations will
not be for ever ; and therefore such knowledge
and faith as we have now, will not be for ever.
But God will be for ever amiable to us, and
therefore love will endure for ever. The good-
ness of God is called love, and as God is love,
so he that dwelleth in love doth dwell in God^
and God in him. 1 John iv. 16. The knowledge
of divine goodness makes us good, because it
maketh us love him that is good. It is love that
acteth most purely for God. Fear is selfish,
and hath somewhat of aversation. Though
there be no evil in God for us to fear, yet is
there such good in him that will bring the evil
of punishment upon the evil ; and this they fear.
But love doth resign the soul to God, and
that in the most congruous acceptable manner.
Make it therefore your daily work to possess
your souls with the love of God. Love him
once, and all that he saith and doth will be
more acceptable to you : and all that you say or
do in love, will be more acceptable unto him.
Love him and you] will be loth to offend him:
you will be desirous to please him : you will be

Of the Knowledge of God, 107

satisfied in his love. Love him and you may
be sure that he loveth you. Love is the fulfil-
ling of his law. Rom. xiii. 10. And that you
may love him, this must be your work to believe
and contemplate his goodness. Consider daily
of the infinite goodness or amiableness of his
nature, and of his excellency appearing in his
works, and of the perfect holiness of his laws.
But especially see him in the face of Christ,
and behold his love in the design of our
redemption, in the person of the Redeemer, and
in the promises of grace, and in all the benefits
of redemption. Yea look by faith to heaven
itself, and think how you must for ever live in
the perfect blessed love of infinite enjoyed
goodness. As it is the knowledge and sight of
gold, or beauty, or any other earthly vanity
that kindleth the love of them in the minds of
men; so is it the knowledge and serious
contemplation of the goodness of God that
must make us love him, if ever we will love
him.

2. The goodness of God must also encourage
the soul to trust him. For infinite good will
not deceive us. Nor can we fear any hurt from
him, but what we wilfully bring upon ourselves.
If I knew but which were the best and most
loving man in the world, I could trust him above
all men : and I should not fear any injury from
him. How many friends have I that I dare
trust with my estate and life, because I know

108 Of the Knowledge of God.

that they have love and goodness in their low
degree ! And shall I not trust the blessed God,
that is love itself and infinitely good? What-
ever he will be in justice to the ungodly, I am
sure he delighteth not in the death of sinners,
but rather that they turn and live ; and that he
vf'iW not cast off the soul that loveth him, and
would fain be fully conformed to his will. It
cannot be that he should spurn at them that are
humbled at his feet, and long, and pray, and
seek,- and nrourn after nothing more than his
grace and iove! Think not of God as if he
were scanter of love and goodness than the
creature is: if you have high and confident
thoughts of the goodness and fidelity of any
man on earth, and dare quietly trust him with
your life and all ; see that you have much
higher thoughts of God, and trust him with
greater confidence, lest you set him below the
silly creature in the attributes of his goodness,
which his glory and your happiness require you
to know.

3. The infinite goodness of God must call
off our hearts from the inordinate love of all
created good whatever. Who would stoop so
low as earth, that may converse with God?
And who would feed on such poor delights
that hath tasted the graciousness of the Lord ?
Nothing more sure than that the love of God
doth not reign in that soul, where the love of
the world, or of fleshly lust, or pleasure reigneth.

Of the Knowledge of God. 109

1 John ii. 15. Had worldlings, or sensual or
ambitious men, but truly known the goodness
of the Lord, they could never have so fallen in
love with those deceitful vanities. If we could
but open their eyes to see the loveliness of their
Redeemer, they would soon be weaned from
other loves. Would you conquer the love of
riches, or honour, or any thing else that cor-
rupteth your affections? O try this sure and
powerful way ! Draw nigh to God, and take
the fullest view thou canst, in thy most serious
meditation, of his infinite goodness, and all
things else will be vile in thy esteem, and thy
heart will soon contemn them and foro-et them,
and thou wilt never doat upon them more.

4. The infinite goodness of God, should
increase repentance, and win the soul to a more
resolute cheerful service of the Lord. O what
a heart is that which can offend, and wiifullv
offend so good a God • This is the odiousness
of sin, that it is an abuse of an infinite good.
This is the most heinous damning aggravation
of it, that infinite goodness could not prevail
with wretched souls against the empty flattering
world! but that they suffered a dream and sha-
dow to weigh down infinite goodness in their
esteem. And is it possible for worse than this
to be found in man? He that had rather the
sun were out of the firmament, than a hair
were taken off his head, were unworthy to iste
the light of the sun : and surely he that will

110 Of the Knowledge of God.

turn away from God himself to enjoy the plea-
sures of his flesh, is unworthy to enjoy the
Lord. It is bad enough that Augustine in one
of his epistles saith of sottish worldly men, that
they had rather there were two stars fewer in
the firmament, than one cow fewer in their pas-
tures, or one tree fewer in their woods or
grounds : but it is ten thousand times a greater
evil that every wicked man is guilty of, that
will rather forsake the living God, and lose his
part in infinite goodness, than he will let go his
filthy and unprofitable sins. O sinners, as you
love your souls, despise not the riches of the
goodness, and forbearance, and long suffering
of the Lord ; but know that his goodness should
lead you to repentance. Rom. ii. 4. Would you
spit at the sun? Would you revile the stars?
Would you curse the holy angels ? If not, O
do not ten thousand fold worse, by your wilful
sinning against the infinite goodness itself.

But for you, christians, that have seen the
amiableness of the Lord, and tasted of his
perfect goodness, let this be enough to melt
your hearts, that ever you have wilfully sinned
against him. O what a good did you contemn
in the days of your unregeneracy, and in the
hour of your sin! Be not so ungrateful and
disingenuous as to do so again. Remember,
whenever a temptation comes, that it would
entice you from the infinite good; ask the
tempter, man or devil, whether he hath more

Of the Knowledge of God, 1 1 1

than an infinite good to offer you; and whether
be can outbid the Lord for your affection.

And now for the time that is before you,
how cheerfully should you address yourselves
unto his service; and how delightfully should
you follow it on from day to day! What
manner of persons should the servants of this
God be, that are called to nothing but what is
good! How good a master! how good a work!
and how good company, encouragements, and
helps! and how good an end! All is good,
because it is the infinite good, that we serve
and seek. And shall we be loitering unprofit-
able servants?

5. Moreover, this infinite goodness should
be the matter of our daily praises. He that
cannot cheerfully magnify this attribute of God,
so suitable to the nature of the will, is surely
a stranger to the praises of the Lord. The
goodness of God should be a daily feast to a
gracious soul, and should continually feed our
cheerful praises, as the spring or cistern fills
the pipes. I know no sweeter work on earth,
nay T am sure there is no sweeter, than for
faithful sanctified souls, rejoicingly to magnify
the goodness of the Lord, and join together
in his cheerful praises. O christians, if you
would taste the joys of saints, and live like
the redeemed of the Lord indeed, be much in
the exercise of this heavenly work, and with
holy David, make it your employment, and say,
G 2

112 Of the Knowledge of God,

" O how great is thy goodness which thou hast
laid up for them that fear theel" Ps. xxxi. 19.
" The earth is full of the goodness of the Lord."
Ps. xxxiii. 5. What then are the heavens?
" Thy congregation hath dwelt therein : thou O
Lord hast prepared thy goodness for the poor.
,0 that men would praise the Lord for his
.goodness, and for his wonderful works to the
children of men! For he satisfieth the longing
soul, and filleth the hungry soul with goodness."
Ps. cvii. 8, 9. '* The goodness of God endureth
continually." Ps. lii. 1, " Truly God is good
to Israel, even to such as are of a clean heart.'*
Ps. Ixxiii. 1. "O taste and see that the Lord
is good, blessed is the man that trusteth in
him." Ps. xxxiv. 8. ** The Lord is good, his
mercy is everlasting, his truth endureth from
generation to generation." Ps. c. 5. *' The Lord
is good to all, and his tender mercies are over
all his works." Ps. cxlv. 9. *' O praise the
Lord, for the Lord is good, sing praises to his
jiame, for it is pleasant." Ps. cxxxv. 3. Call
him, as David, ** my goodness, and my fortress,
my high tower, and my deliverer, and my shield,
and he in whom I trust." Ps. cxliv. 2. " Let men
therefore speak of the glorious honor of his
mnjesty and of his wondrous works: let them
abundantly utter the memory of his great good^
ness, and sing of his righteousness." Ps, clxv.
5, 7. If there be a thought that is truly sweet
to the soul, it is the thought of the infinite

Of the Knoivledge of God, 113

goodness of the Lord. If there be a pleasant
word for man to speak, it is the mention of the
infinite goodness of the Lord! And if there
be a pleasant hour for man on earth to spend,
and a delightful work for man to do, it is to
meditate on, and with the saints to praise the
infinite goodness of the Lord, What was the
glory that God shewed unto INIoses, and the
taste of heaven that he gave him upon earth,
but this, - I will make all my goodness pass
before thee, and I will proclaim the name of
the Lord before thee; and I will be gracious
on whom I will be gracious, and will shew
mercy on whom T will shew mercy." Exod.
xxxiii. 19. And his proclaimed name was, " The
Lord, the Lord God, merciful and gracious,
long suffering, and abundant in goodness and
>tr\ith" Exod, xxxiv. 6. These were the holy
praises that Solomon did consecrate the temple
with, 2 Chron. vi. 41. '' Arise O Lord God
into thy resting place, thou and the ark of
thy strength : let thy priests O Lord God be
clothed with salvation, and let thy saints
rejoice in goodness." See Isa. Ixiii. O chris-
tians, if you would have joy indeed, let this
be your employment! Draw near to God,
and have no low undervaluing thoughts of his
infinite goodness; for " how great is his good-
ness, and how great is his beauty !" Zach. ix. 17.
Why is it that divine consolations are so strange
to us, but because divine goodness is so lightly

114 Of the Knoxvledge of God.

thought upon? As those that think little of
God at all, have little of God upon their hearts j
so they that think but little of his goodness in
particular, have little love, or joy, or praise.

6. Moreover, the goodness of God must
possess us with desire to be conformed to his
goodness in our measure. The holy perfection
of his will, must make us desire to have our
wills conformed to the will of God j w^e are not
called to imitate him in his works of power,
nor so much in the paths of his omnisciencey
as we are in his goodness, which, as manifested
in his w^ork and word, is the pattern and stan-
dard of moral goodness in the sons of men.
The impress of his goodness within us, is the
chief part of his image on us; and the fruits of
it in our lives is their holiness and virtue. As
he is good and doth good, Ps. cxix. 68, so must
it be our greatest care to be as good and do aa
much good as possibly we can. Any thing
within us that is sinful and contrary to the
goodness of God, should be to our souls as
griping poison to our bodies, which nature is
excited to strive against with all its strength^
and can have no safety or rest till it be cast out..
And for doing good, it must be the very study
and trade of our lives. As wordlings study and
labor for the world, and the pleasing of their
flesh ; so must the christian study and labor to
improve his master's talents to his use, and to
do as much good as he is able, and to please th^

0/ the Knowledge of God, 1 1^

Lord. Prov. xi. 23, '' The desire of the righ-
teous (^s such) is only good." To depart from
«vil and do good, is the care of the just.
Ps. xxxiv. 14. " We must please our neigh-
bours for good to their edification." Rom. xv. 2.
*' While we have time we must do good to all
men (as we are able) but especially to them of
the household of faith." Gal. vi. 10. Not only
to them that do good to us, but to our enemies.
Luke vi. 32—- 34. Matt. v. 44. This is it that
we must not forget, Heb. xiii. 16. and which by
ministers we must be put in mind of, 1 Tim. vu
18. which all that love life and would inherit the
blessing must devote themselves to. 1 Pet. in.
10—12. In this we must be like our heavenly
Father, and approve ourselves his children.
Matt. V. 45, 46.

7. From the perfect infinite goodness of God,
we must learn to judge of good and evil, and in
all the creatures. To this must all be reduced
as the standard, and by this must they be tried.
It is a most wretched absurdity of sensual men,
to try the will, or word, or ways of God, by
themselves, and by their own interests or wills ;
and to judge all to be evil in God that is against
them. And yet, alas, how common is this case!
Every man is naturally loth to be miserable :
suffering he abhors ; and therefore that which
causeth his suffering he calleth evil. And so
when he hath deserved it himself by his sin, he
thinks that the law is evil for threatening it, and

116 Of the Knowledge of God,

that God himself is evil for inflicting it; so that
infinite goodness must be tried and judged by
the vicious creature, and the rule and standard
must be reduced to the crooked line of human
actions or dispositions: and if God will please
the worldling, the sensualist, the proud, the
negligent, who should please him, then he shall
be good, and he shall be God ; if not, say these
judges, he shall be evil, and unmerciful, and
no God. They will not believe that he is good
that punisheth them. And thus if the thief or
murderer had the choice of kings and judges,
you may know what persons he would choose ;
no one should be a judge, or accounted a good
man, that would condemn and hang him.

But I beseech you consider, what is fit to be
the rule and standard, if not perfection of
goodness itself. Do you think that the will
of ignorant, fleshly, sinful man, is fitter to be
the rule of goodness, than the will of God ?
V/e are sure that God is not deceived, and sure
that there is no iniquity with him ; but we
know that all men are liable to deceit, and have
private interests, and corrupted minds, and wills
that have some vicious inclinations. O what
blasphemy is in the heart of that man, that will
sooner condemn the holy will and law of God,
than his own will, or the wills of any men, be
they never so seemingly wise or great! The
will of God is revealed in his laws, concerning
tlie necessity of a holy life j and the will of

Of the Knowledge of God, tl7

foolish wicked men is by tlieir scornful speeches
and sinful lives revealed to be against it. And
which of these do you follow? which is it that
prescribeth you the better course? the will of
God that is infinitely good, or the will of man
that is miserably evil? If thou know any better
than God, follow him before God : but if noBe
be greater and more powerful than he ; if none
be wiser or of more knowledge, it is as sure that
none is better : much less are those ignorant
wicked men, that despise the scripture and a
holy life, and would persuade you that they can
tell you of a better way. Let me speak it to the
terror of the ungodly soul that, by the deceits
or scorns of any sort of men, is drawn away
from Christ and holiness ; it shall stand on
record against thee until judgment, and it
shall stick everlastingly as a dagger in thy
heart, that thou didst prefer the reasons and the
will of man, yea perhaps of a sottish drunkard
or a worldling, before the word or will of Goo :
and though thy tongue durst not speak it, ihy
life did speak it, that thou thoughest the wt)rd
and will of man to be better than the word and
will of God t yea more, that thou tookest the
way of the devil to be better than God's ways,
who is infinitely good : for surely thou choosest
that which thou takest to be best for thee.
And therefore if that man deserve damnation,
that sets up a man, or a horse, or an image, and
gaith, " This is greater and wiser than God, ami
g3

118 Of the Knowledge of God.

therefore this shall be my God," then dost thou
deserve the same damnation, that settest up the
words or will of man, even of wicked men, and
sayest by thy practice, ** These are better than
God, and his word, or will, and therefore I will
choose or follow them," for God is full as
jealous of the honor of his goodness, as of his
power or wisdom.

Well christians, let flesh and blood say what
it will, and let all the world say what they will,
judge that best that is most agreeable to the
will of God; for good and evil must be mea-
sured by this will. That event is best which
he determineth of, and that action is best which
lie commandeth. And all is naught, and will
prove so in the end, that is against this will of
God, what policy or good soever may be pre-
tended for it.

8. And if the will of God be infinitely good,
we must all labor both to understand it, and
perform it. Many say, who will shew us any
good. Ps. iv. 0. Would you not know what is
best, that you may choose and seek it ? As the
inordinate desire of knowing natural good and
evil did cause our misery, so the holy rectified
desires of knowing spiritual good, must recover
us; search the scriptures then, and study and
inquire ; for it more concerns you to know the
will of God, than to know the will of your
princes or benefactors, or to know of any trea-
sures of the world ; the riches of grace are

Of the Knowledge of God, 119

given to us, by God's making known the mys-
tery of his will, according to his good pleasure
which he purposed in himself. Eph. i. 7, 9.
And our desire to know the good will of God,
must be that we may do it. For this must we
pray. Col. i. 9, 10. " That we may be filled with
the knowledge of his will, in all wisdom and
spiritual understanding, that we may walk
worthy of the Lord, unto all pleasing, being
fruitful in every good work," that we may *' be
made perfect in every good work to do his will,
and have that wrought in us which is pleasing
in his sight," Heb. xiii. 21. that w^e may net
only know his will and approve the things that
are excellent, Rom. ii. 18. but may prepare
ourselves to do according to his will, lest we
be punished the more. Luke xii. 47. See that
the will of no man be preferred before Geas
will; seek not your own wills, nor set them up
against the Lord^s : if Christ, whose wnll v/as
pure and holy, profess that he sought not his
own will, but his Father's, John v. 30. and tli^t
he came not to do his own will, but his that ser:t
him, John vi. 38. should it not be our resolutio:i,
whose wills are so misguided and corrupt?

9. If God's will be infinitely good, w^e maet
rest in his will : when his v,7ays are dark, or
grievous to our flesh ; w^hen his word aeems
<lifficult ; when we know not what he is doinj.^
with us, remember it is the will that is infiniteiy
good, that is disposing of us. Only let us sec

1^6 Of the Knowledge of God.

that we stand not cross to the greater good of
his church and honor ; and then we may be
sure that he will not be against our good. We
that can rest in the will of a dear and faithful
friend, should much more rest in the will of
God. Do your duty, and be not unwise, but
understanding what the will of the Lord is for
you to do, Eph. v. 17. and then distract not
your minds with distrustful fears about his will
that is inBnitely good, but say. The will of the
Lord be done. Acts xxi. 14.

10. The infinite goodness of God, should
draw out our hearts to desire communion with
him, and to long after the blessed fruition of
him in the life to come. O how glad should
we be to tread his courts ! To draw near him
in his holy worship, to meditate on him, and
secretly open our hearts before him, and to
converse with those gracious souls that love to
be speaking honorably of his name ! What will
draw the heart of man if goodness and infinite
goodness will not? When the drunkard saith
in the alehouse, " It is good to be here;" and
the covetous man among his gains, and the
sensual man" among his recreation and merry
companions, ** It is good to be here;" the chris-
tian that can get nigh to God, or have any pros-
pect of his love in his ordinances, concludeth
that of all places upon earth ** It is good to be
here," and that a day in his courts is better than
a thousand. Ps. kxxiy. 10. But O to depart and

of the Kmwledge of God. 121

be with Christ, is far better. Phil. i. 23. With
infinite goodness we shall find no evil, no emp-
tiness, or defect; when we perfectly enjoy the
perfect good, what more can be added, but for
ever to enjoy it ! O therefore think on this,
christians, when death is dreadful to you, and
you would fain stay here, as being afraid to
come before the Lord, or loth to leave the things
which you here possess. Shall goodness itself
be distrusted by you, or seem no more desirable
to you? Are you afraid of goodness? even of
your father, of your happiness itself? Are you
better here, than you shall be with God ? Are
your houses, or lands, or friends, or pleasures,
or any thing, better than infinite goodness? O
meditate on this blessed attribute of God, till
you distaste the world, till you are angry with
your withdrawing murmuring flesh, till you are
ashamed of your unwillingness to be with God,
and till you can calmly look in the face of death,
and contentedly hear the message that is postino-
towards you, that _you must presently come
away to God. Your natural birth-day brought
you into a better place than the womb ; and
vour gracious birth-day brought you into a far
better state than your former sinful miserable
captivity; and will not your glorious birth-
day put you into a better habitation than this
world ? O know, and choose, and seek, and
live to the infinite good, and then it may be
your greatest joy when you are called to him.

122 Of the Knowledge of God.

CHAPTER X.

9. Having spoken of these three great attri-
butes of God, I must needs speak of those
three great relations of God to man, and of
these three works in which they are founde^i,
which have flowed from these attributes.

This one God in three persons, hath created
man and all things which before were not ; hath
redeemed man when he was lost by sin; and
sanctifieth those that shall be saved by redemp-
tion : though the external works of the Trinity
are undivided, yet not indistinct as to the
order of working, and a special interest that
each person hath in each of these works. The
Father, Son, and Holy Ghost did create the
world, arid they also did redeem us, and do
sanctify us : but so as that creation is in a
special sort ascribed to the Father, redemption
to the Son, and sanctification to the Holy Spirit;
not only because of tne order of operation,
agreeable to the order of subsisting; for then
the Father would be as properly said to b*e
incarnate or to die for us, or mediate, as the
Son to create us ; (which is not to be said) ; for
he created the world by his Word, or Son and
Spirit, (John i. 3. Ps. xxxiii. 6.) and he redeemed
it by his Son, and sanctifieth it by his Spirit :
but scripture assureth us that the Son alone
was incarnate for us, and died and rose again.

Of the Knowledge of God. 123

and not the Father, or the Spirit; and so that
the human nature is peculiarly united to the
second person, in glory; and so that each
person hath a pecuhar interest in these several
works, the reason of Avhich is much above our
reach.

The first of these relations of God to man,
which we are to consider of, is, that he is our
creator. It is he that giveth being to us and
all thing's ; and that s^iveth us all our faculties
or powers. Under this, for brevity, we shall
speak of him also as he is our preserver;
because preservation is but a kind of continued
creation, or a continuance of the beings which
God hath caused. God then is the first efficient
cause of all the creatures, from the greatest
to the least; Gen. i. and easily did he make
them, for he spake but the word, and they
were created : they are the products of his
power, wisdom, and goodness. Ps. xxxiii. 6.
John i. 3. Ps. cxlviii. 5. " He commanded, and
they were created." He still produceth all
things that in the course of nature are brought
forth. Ps. civ. 30. *' Thou sendest forth thy
j?pirit, they are created: thou renewest the face
of the earth." And from hence these followins:
impressions must be made upon the considering
soul.

I. If all things be from God as the creator and
preserver, then we must be deeply possessed
with this truth, that all things are for God as

124 Of the Knowledge of God,

their ultimate end. For he that is the beginning
and first cause of all things, must needs be the
end of all. His will produced them, and the
pleasure of his will is the end for which he did
produce them. Isa. xliii. 7. *' I have created
him for my glor}^" Prov. xvi. 4. '* The Lord
hath made all things for himself, yea even the
wicked for the day of evil." I think the Chaldee
paraphrase the Syriac and Arabic give us, the
true meaning of this, who concordantly translate
it, *' The wicked is kept for the day of evil" as
Job hath it, xxi. 30. '* The wicked is reserved
to the day of destruction ; they shall be brought
forth to the day of wrath.'*' And 2 Pet. ii. 9.
" To reserve the unjust to the day of judgment
to be punished." God made not the wicked as
wicked, or to be wicked ; but he that gave them
their being and continueth it, will not be a loser
by his creation or preservation, but will have
the glory of his justice by them in the day of
wrath or evil, for which he keeps them, and till
which he beareth with them, because they
would not obediently give him the glory of his
holiness and mercy. So it is said of Christ,
Col. i. 16, 17. For by him were all things
created that are in heaven and that are in earth,
visible and invisible — all things were created by
him and for him. If they are by him, they must
needs be for him. So Rev. iv. 11. *' Thou art
worthy O Lord, to receive glory, and honor, and
power ; for thou hast crealed all things, and

Of the Knowledge of God, 125

for thy pleasure they are and were created.**
This pleasure of God's will is the end of all
things^ and therefore it is certain that he will
see that all things shall accompUsh that end,
and his will shall be pleased. Rom. xi. 36. We
have all in few words " For of him, and
through him, and to him are all things, and to
whom be glory for ever. Amen." Of him as the
first efficient that giveth them their beings : and
through him as the preserver, disposer and con-
ductor of them to their end : and to him as the
ultimate end.

If you say, But how is the pleasure of God's
will attained from the wicked that break his
laws, and displease his will ?

I answer; understand but how his will is
crossed or accomplished, pleased or displeased,
and you will see, that his will is always done
and pleased, even by them that displease him in
violating his will. For God's will hath two
sorts of objects or products, which must be still
distinguished: 1. He willeth what shall be due
from us to him, and from him to us. 2. He
willeth entities and events, or what shall actually
be, or come to pass. Strictly, both these acts
of God's will, perform the things willed, and so
are not without their proper effect. God, as
the cause and disposer of all things, attaineth
his will concerning events : all things shall come
to pass which he absolutely willeth shall come
to pass. He is not frustrated of his will herein.

126 Of the Knowledge of God.

being neither unwise, nor impotent, nor unhappy,
" Whatsoever pleased the Lord, that did he in
heaven and in earth, in the sea and in the
depths." Ps. cxxxv. 6. " Our God is in hea-
ven, he hath done whatsoever he pleased.'* Ps.
cxv. 3. And as God as our governor doth by
his laws oblige man to his duty, his will hath
its effect : a command doth but make the thing
commanded to be our duty; and our duty it is :
and so this act of the will of God is not in vain.
Thus far he hath his will. By his promises he
maketh the reward to be due to all on condi-
tion they perform the duty, on which he hath
suspended it, and to be actually due to those
only that perform the condition : and all this is
accomplished. Heaven is conditionally given
to all, and actually to the faithful only. So that
what God willeth to be due as a lawgiver, is
accordingly due; and what he actually willeth
shall come to pass, shall come to pass according
to his' will.

But perhaps you will say. Doth he not will
that all men shall eventually obey his laws, but
only that it shall be their duty.

I answer. Our speeches of God being bor-
rowed from man, (who is one of the glasses in
which he is here seen by us ; especially the
manhood of Jesus Christ,) we must accordingly
conceive and say (acknowledging still the impro-
prieties and imperfections of our conceptions
and expressions) that as man doth simply and

, Of the Knowledge of God. W

most properly will the event of some things
which he absolutely desireth should come to
pass, and doth not simply will some other
things, but only in tantum; he so far willeth
them, that he willeth and resolveth to do such
and such things as have a tendency thereto, and
to go no farther, and do no more for the attain-
ing of them, though he could ; so God doth
simply and properly will some things, that is,
the things which he decreeth shall come to pass:
but we must after our manner conceive and say,
that there are other things which he willeth but
in tantum, so far as to make it man's duty to
perform it, and persuade him to the doing of
that duty, and give him such a measure of help
as leaveth him without any just excuse, if he do
it not ; and so far he willeth the salvation of
such, as to promise or offer it them on such
terms : and no further doth he will the obedi-
ence or salvation which never comes to pass,
but leaveth it here to the will of man. For if
he simply willed that every duty should be even-
tually done, it would be done : and if he simply
willed that all men should be actually saved,
they would be saved. And that he sim.ply
willeth their duty or obligation, and in tantum,
so far, doth will the event of their obedience
and salvation, as this comes to, as aforesaid, is
certain, and in this we are all agreed ; and I am
not so well skilled in dividing as to understand
where the real difference lieth between the par*

128 Of the Knowledge of God\

ties that here most contend: but about the bare
name I know they dififer, some thinking that this
last is not to be named an act of God's will, or
a willing of man's obedience or salvation ; and
some thinking that it is so to be named, who
doubtless are in the right; nor is there room for
controversies, while we confess the impropriety
of this and all our speeches of God, as speaking
after the manner of men, and v/hile scripture,
that must teach us how to speak of God, doth
frequently so speak before us,

IL God being the maker and first cause of
all things, that is of all substantial beings, com-
monly called creatures, we must conclude that
«in is no such being, because it is most certain
that he is not the creator or the cause of it.
Scripture assureth us, and all christians are
agreed that God is not the cause or author of
sin. How odious then should that be to us,
that is so bad as not to come from God ? If
God disclaim it, let us disclaim it. Let us
abhor that it should come from us, seeing God
abhorreth that it should come from him. Own
not that which hath nothing of God upon it.

If you say, that it is an accident though not
a substance, and therefore it must needs come
from God ; because even accidents have their
being :

I answer, that among the subtlest disputers
it is granted, that it hath no created being, or
iio being that is caused by God ; of this they

Of the Knoivkdge of God. 129

are agreed. It is granted by all christians that
sin hath no other kind of being, but what the
will of man can cause. And if that be so, the
philosophical trifling controversy, whether it be
only a privation, or a relation, or modus etitis,
which the will thus causetli, must be handled
as philosophical, and valued but as it deserveth :
for this is all the controversy that here remains.
If the form be relative, and the foundation be
but a mere privation, (the disconformity beino-
founded in a defect) then the case is soon
resolved, as to the rest. He that erreth, under-
standeth amiss: that he understandeth, is of
God : that he erreth, that is, is defective, and
so false in his understanding, is of himself: that
he willeth when he chooseth sin, is of God the
universal cause : but that he willeth a forbidden
object rather than the contrary, and faileth in
his understanding and his will, this is not of
God, but of himself. If others say, that the
y^xy fundament um of that disconformity which
is the form of sin, is sometime an act, they m.ust
also say that it is not an act as such, but this
act comparitiveiy considered ; or as circum-
stantiated, or as exercised on the forbidden
object rather than another, or a volition instead
of a nolition, and choosing that which should be
refused, or a refusing that which should be
chosen : and whether this comparate specifying
foundation, be a privation, or a mode, is a
philosophical controversy; and in philosophy.

130 Of the Knowledge of God,

and not in theology, is the difficulty ; divines
being agreed, as aforesaid, that whatever you
name it, being, or privation, or mode, it is but
such as must be resolved ultimately into the
vf'iW of man as its original, or first cause, sup-
posing God to be the creator and conserver
of that free power that is able to choose or to
refuse, and as an universal cause to concur with
the agent to the act as such. But philosophers
indeed are at a loss, and are fain to tell us of
privations, modes, relations, denominations, entia
rationis, and I know not what, that they say
are neither beings nor nothing, but between
both they know not what ! the nature of things,
in the utmost extremities of the branches,
being so capillar, and spun with so fine a
thread, that the understanding is not subtle
enough to discern them. And shall this disturb
us in divinity, or be imputed to it?

If you say, that the will of God is the cause
of all things, and therefore of sin :

I answer, if you call sin nothing, as a shadow,
darkness, death, 8cc. are nothing (for all that we
abhor them) then you answer yourselves ; if you
call it something, we are all agreed, that it is
but such a something as man can cause without
God's first causing it ; it sufficeth that God do
the part of a creator in giving man the free
power of choosing or refusing; and the part of
a preserver, in maintaining that power, and as
an universal cause concurring to all acts in

Of the Knowledge of God, 131

genere, as the sun doth shine on the dunghill
and the flowers : and that he also do the part
of a just governor in prohibiting, and dissua-
ding, and threatening sinners.

Object. But how can sin eventually be, if
God decree it not, seeing all events are from his
will ?

I answer 1. We are agreed that he causeth
it not. 2. And that he doth not so much as
will the event of sin as sin. 3. And that he
willingly permitteth what is by him permitted.
4. And that sin is such a thing as may evenire,
be brought forth by a bare permission, if there
be no positive decree for the event. As a nega-
tive in the effects requireth not a positive cause,
so neither a positive will for its production.
There are millions of millions of worlds, and
individual creatures, and species possible, that
shall never be : and it is audaciousness to assert,
that there must be millions of millions of posi*
tive decrees, that such worlds or creatures shall
not be. 5. Nor is it any dishonor to God, if
he have not a positive decree or will about every
negation (as that all the men in the world shall
not be called by a thousand possible names
rather than their own, &c.)

These thinos beino; all certain, I add 1. Let
them dispute that dare, that yet de facto God
doth positively will the events of all privations,
or negations of acts. 2. But when men are
once habitually wicked, and bent to evil, it is

132 Of the Knowledge of God,

just with him, if he permit them to follow their
own lusts, and if he leave before them such mer-
cies as he foreknoweth they will wilfully make
occasions of their sin ; and if he resolve to
make use of the sin which he knoweth they will
commit, for his church's good, and for his
glory.

Object. But doth not God will that sin
eventually shall not be?

Answ. Even as I before said, he willeth that
obedience eventually shall be. If sin come to
pass, it is certain that God did not simply will
that it should not come to pass: for then he
must be conquered and unhappy by every sin :
but he willeth simply that it shall be the duty
of man to avoid it; and he may be said to nill
tlie event in tanturriy so far as that he will forbid
it, and threaten and dissuade the sinner, and
give him the helps that shall leave him inex-
cusable if he sin, and so leave it to his will.
Thus far he may be said to will that sin
eventually shall not be ; but not simply.

Though these things are not obvious to
vulgar capacities, yet they are such, as the
subject in hand, viz. God's first causation and
creation, together with the w^eight of them, and
the contentions of the world about them, have
made needful.

III. If God be the creator and the cause of
all, then we must remember that all his works
are good; and therefore nothing must be hated

Of the Knowledge of God. 1 3 3

by us that he hath made, considered in its
native goodness. God hateth sin, and so must
we : for that he made it not, Rev. ii. 6.
Ps, xlv. 7. Isa. i. 14. And he hateth all the
workers of iniquity, as such, Ps. v. 5. and so
must we ; but we must love all of God that is
in them, and love them for it. There is some-
what good and amiable in every creature, yea
all of it, that is of God. Though toads and
serpents are odious to us, because they are
hurtful and seem deformed in themselves, yet
are they good in themselves, and not deformed
as parts of the universe, but good unto the
common end. The wants in the wheels of your
watch are as useful to the motion as the nucks
or solid parts. The night is part of the useful
order of the creation, as Vv-ell as the day. The
vacant interspace in your writing, is needful as
well as the words : every letter should not be a
vowel, nor every character a capital: every
member should not be a heart or head or eye ;
nor should every one in a commonwealth be a
king, or lord : so in the creation the parts that
seem base, are useful in their places, and good
unto their ends. Let us not therefore vihfy or
detest the works of God, but study the excel-
lencies of them, and see, and admire, and love
them as they are of God. It is one of the
hardest practical points before us, to know how
to esteem of all the creatures, and to use them
without running into one extreme. — At the

H

334 Of the Knowledge of God,

same time to love the world, and not to love it $
to honor it, and despise it ; to exalt it^ and to
tread it under our feet ; to mind it, and use it
with delight, and yet to be weaned from it as
those that mind it not. And yet a great part of
our christian duty lieth in the doing of this
difficult work. As the world is the devil's bait
and the flesh's idol, set up against God, and
would tice us from him or hinder us in his
service, and either be our carnal end and happi-
ness, or a means thereto, so we must make it
the care of our hearts to hate it, despise it,
neglect it, and tread it under foot; and the
labor of our lives to conquer it. But the same
creatures must be admired, studied, loved,,
honored, delighted in, and daily used, as they
are the excellent work of the Almighty God,
and reveal to us his attributes or will, being
the glass in which we must see him while we
are in the flesh; and as they lead us to God,
and strengthen, furnish or help us in his service.
But to love them for God, and not for them-
selves, O how hard is it! To keep pure affec-
tions towards them, and a spiritual delight in
them that shall not degenerate into a carnal
deiiaht, is a task for the holiest saint on earth
to labor in, with all his care and power, as long
as he here liveth. Yet this must be done; and
the soul that hath obtained true self denial, and
is dead to the world, and devoted and alive to
God, is able in some good measure to perform

Of the Knowledge of God, 135

it. To love the world for itself, and make the
creature our chief delight, and live to it as our
end and idol — this is the common damning
course ; to cast away our possessions, and
put our talents into our fellow servants' hands,
and to withdraw ourselves as it were out of the
world into solitude, as monks or hermits do—
this is too like the hiding of our talents, and a
dangerous course of unfaithfulness and unpro-
fitableness, unless in some extraordinary case ;
and is at best the too easy way of weaklings,
that will be soldiers only out of the army, or
where there is but little danger of the enemy :
but to keep our stations, and take honors and
riches as our master's talents, as a burden that
we must honor him by bearing, and the instru-
ments by which we must laboriously do him
service, and to see and love him in every
creature, and study him in it, and sanctify it
to his use ; and to see that our lust get no
advantage by it, and feed not on it, but that we
tame our bodies, and have all that we have for
God, and not for our flesh — this is the hard, but
the excellent, most acceptable course of living
in this world.

And it is not only other creatures, but our-
selves also that we must thus admire, and love,
and use for God, while we abase ourselves as to
ourselves, and deny ourselves, and use not our-
selves for ourselves, but as we stand in due subor-
dination to him. Abase yourselves as sinful,
h2

136 Of the Knowledge of God.

and abhor that which is your own, and not the
Lord^s; but vilify not your nature in itself, nor
any thing in you that is the work of God.
Pretend not humiHty for the dishonoring of
your maker. Keason and natural freedom of
the will, are God's work, and not your's, and
therefore must be honored, and not scorned and
reviled; but the blindness and error of your
reason, and the bad inclinations and actions of
your free wills — these are your own, and there-
fore vilify them, and hate them, and spare not.
And when you lament the smallness of your
graces, deny them not, and slight not, but
magnify the preciousness of that little that you
have, while you mourn for the imperfection.
And when men offend you, or prove your
enemies, forget not to value and love that of God
that yet is in them. — All is good that is of God.
4. If all things be of God as the creator and
conserver, we must hence remember on whom it
is that ourselves and all things else depend.
In him we live, and move, and have our being.
Acts xvii. 28. He upholdeth all things by the
word of his power. Heb. i. 3. The earth stand-
eth upon his will and word. The nations are in
his hands, so are the lives of our friends and
enemies, and so are ourselves. And therefore
our eye must be upon him; and our care must
be to please him ; and our trust and quietness
must be in him ; and blessed is he that maketh
sure of an interest in his special love.

0/ the Knowledge of God. 137

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

6. And lastly, hence also, we may see t]>e
patience and goodness of the Lord, that as
he refused not to make those men that he
foreknew would Hve ungodliiy, so he denieth
not to uphold their being, even while they sin
against him. All the while that they are
abusing his creatures, they are sustained by
him, and have those creatures from him. From
him the drunkard hath his drink, and the
glutton his meat, and the voluptuous youth
their abused health and strength: and all men
have, from him, the powers or faculties of soul
and body by which they sin. And shall any
be so ungrateful as to say, therefore, that God
doth cause their sin ? It is true, he can easily
stop thy breath while thou art swearing, and
lying, and speaking against the service of God
that made thee: and wouldst thou have him
do so? 'He can easily take away the meat,
and drink, and riches, and health, and life
which thou abusest : and wouldst thou have
him do it? He can easily keep thee from sin-
ning any more on earth, by cutting off thy
life, and sending thee to pay for what thou
feast done; and art thou content with this?

138 Of the Knowledge of God,

Must he be taken to be a partaker in tliy %\n,
because he doth not strike thee dead, or lame,
or speechless, or disable thee from sinning?
Provoke him not by thy blasphemies, lest he
clear himself in a way that thou desirest not.
But, O wonder at his patience that holds thee
in his hand, and keepeth thee from falling into
the grave and hell, while thou art sinning
against him. While a curse or oath is in thy
mouth, he could let thee fall into utter misery.
How oft hast thou provoked him to take thee
in thy lust, in thy rage, or in thy neglect of
God, and give thee thy desert ! Would any of
you support your enemy, as God doth you?

CHAPTER XL

10. As we must know God as our Creator, so
also as our Redeemer ; of which I shall say but
little now, because I have mentioned it more
fully in the directions for sound conversion.
It is life eternal to know the Father, and Jesus
Christ whom he hath sent. John xvii. 3. The
Father redeemeth us by the Son, whom he
sent, and whose sacrifice he accepted, and in
whom he is well pleased. And this must have
these effects upon our souls :

I. We must be hence convinced, that we are
not now in a state of innocency, nor to be saved

Vf the Knowledge of God, 139

?5is innocents, or on the terms of the law of our
•creation: but salvation is now by a Redeemer;
-and therefore, consisteth in our recovery and
restoration. The objects of it are only lapsed
sinful miserable men. Name the creature, if
you can, sim^e Adam, that stood before God
here in the flesh, in a state of personal perfect
innocency, except the immaculate Lamb of God.
If God, as creator, should now save any, without
respect to a redemption, it must be on the terms
of the law of creation, upon which it is certain
that no man hath or shall be saved; that is,
upon perfect personal persevering obedience.
Yoy cannot exempt infants themselves from sin
and miser}^ without exempting them from
Christ the Redeemer, and the remedy. Rom.
iii. 10, 19, 20, 22, 23. '' There is none righteous
(in himself without a Redeemer) no not one. —
They are all gone out of the way. — That every
mouth may be stopped, and all the world may
become guilty before God. (And if all the
world be guilty, none are innocent:) therefore,
by the deeds of the law there shall no flesh
be justified in his sight. For all have sinned
and come short of the glory of God; being
justified freely by his grace, through the
redemption that is in Jesus Christ." Isa. liii. 6.
^' All we like sheep have gone astray, we have
turned every one to his own way, and the Lord
hath laid on him the iniquity of us all.'* Rom.
V. 15- " Through tlie offence of one, many are

140 Of the Knowhdge of God.

dead." 16. "And the judgment was by one
to condemnation/' 17. " By the offence of
one, death reigned by one." 18. " By the
offence of one, judgment came on all men to
condemnation." 19. " By one man's disobe-
dience many were made sinners." Ps. li. 4.
** We were shapen in iniquity, and in sin did
our mothers conceive us." Eph. ii. 1, 3. *' We
were by nature the children of wrath, and dead
in trespasses and sin." 1 Cor. xv. 22. " In
Adam all die." 2 Cor. v. 14. " We thus judge,
that if^ one died for all, then were all dead."
Eph. V. 23. *' Christ is the Saviour of the
body." And verses 25 — 21, ** Christ loved the
church and gave himself for it, that he might
sanctify and cleanse it with the washing of
water, by the word, that he might present it
to himself a glorious church." If infants have
no sin and misery, then they are none of the
body, the church, which Christ loved and gave
himself for, that he might cleanse it. But what
need we further proof, when we have the com-
mon experience of all the world. Would every
man that is born of a woman, without exception,
so early manifest sin in the life, if there were
no corrupt disposition at the heart? And should
all mankind, without exception, taste of the
punishment of sin, if they had no participation
of the guilt? Death is the wages of sin; and
by sin death entered into the world, and it
passeth upon all men, for that all have sinned.

Of the Knozdedge of God. 141

"Rom. V. 12. Infants have sickness, and tor-
ments, and death, which are the fruits of sin.
And were they not presented to Christ as a
Saviour, when he took them in his arms and
blessed them, and said. Of such is the kingdom
of God? Certainly, none that never were guilty
or miserable, are capable of a place in the king-
dom of the Mediator. For to what end should
he mediate for them? or how can he redeem
them that need not a redemption? or how
should he reconcile them to God, that never
were at enmity with him ? or how can he wash
them that were never unclean? or how can he
be a physician to them that never were sick,
when the whole have no need of the physician?
Matt. ix. 12. He came to seek and to save
that which was lost; Luke xix. 10. and to save
his people from their sins. Matt. i. 21. They
are none of his saved people, therefore, that
had no sin. He came to redeem those that
were under the law. Gal. iv. 5. But it is most
certain that infants were under the law as well
as the adult: and they were a part of his people
Israel, whom he visited and redeemed. Luke i.
68. If ever they be admitted into glory, they
must praise him that redeemed them by his
blood. Rev, v. 9. God doth first justify those
whom he glorifieth. Rom. viii. 30. And they
must be born again that will enter into his
kingdom. John iii. 3. 5. And there is no rege-
neration or renovation but from sin. Col, iii. 10,
h3

142 Of the Knowledge of God,

Eph. iv. 22. Nor any justification but from sin,
and from what we could not be justified from
by the law of Moses. Acts xiii. 30. Nor any
justification but what containeth a remission of
sin. Rom. iii. 25. And where there is no sin^
there is none to be remitted. Nor is there any
justifi-cation, but what is through the redemption
that is in Christ Jesus, and his propitiation.
Horn. iii. 24. 25. He is made of God redemp-
tion to us. 1 Cor. i. 30. And the redemption
that we have by him, is remission of sins by
his blood. Col. i. 14. Eph. i. 7. By his own
blood, entered he once into the holy place,
having obtained eternal redemption for us : the
eternal inheritance is received by means of
death for the redemption of transgressions :
Heb." ix. 12. 15. so that all scripture speaks
this truth aloud to us— that there is now no
salvation promised, but to- the church, the
justified, the regenerate, the redeemed; and
that none can be capable of these but sinners,
and such as are lost and miserable in them-
selves. And till our necessity be understood,
redemption cannot be well understood. They
that beheve that Christ died not only for this
or that man in particular, but for the world,
methinks should believe that the world are
sinners and need his death. He is called the
Saviour of the world; John iv. 42. and the
Saviour of all men, especially of believers.
1 Tim. iv. 10. 1 John iv. 14. ** We have seen

Of the Knowledge of God, 143

and do testify that tlie Father sent the Son to
be the Saviour of the world." And from what
doth he save them ? From their sins, Matt. i. 21.
and from the wrath to come. 1 Thes. i. 10. For
this is a faithful saying and worthy of all accep-
tation, that Christ Jesus came into the world
to saive sinners. Infants then are sinners, or
none of those that he came to save. Christ
hath made no man righteous by his obedience,
but such as Adam made sinners by his dis-
obedience. Rom. V. 19. *' For as by one man's
disobedience, many were made sinners, so by
the obedience of one, many shall be made
righteous." Infants are not made righteous by
Christ, if they were not sinners: and sinners
they cannot be, by any but original sin. Rom.
V. 8 — 10. ^' God commended his love to us,
in that while we were yet sinners Christ died
for us: much more being now justified by his
blood, we shall be saved from wrath through
him: when we were enemies we were reconciled
to God, by the death of his Son;" so that it
is sinners that Christ died for, and sinners that
are justified by liis blood, and sinners that are
reconciled to God. Infants, therefore, are sin-
ners, or they are none of the redeemed, justified,
or reconciled. And when Jesus Christ, " by
the pfrace of God did taste death for every
man," Heb. ii. 9. infants are sure included.
"• There is one Mediator between God and men,
the man Christ Jesus, who gave himself a

144 Of the Knozdedge of God,

ransom for all;" I Tim. ii. 5. 6. therefore, all
had sin and misery, and needed that ransom.
He is the propitiation for our sins, and not for
our's only, but also for the sins of the whole
■world. And is it not plain then, that the >vhole
world are sinners?

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

And if the image of God, consisting in true
holiness, be not natural, or born in every infant
in thp world, then original sin must needs be
born with them : for that sin is either only or
chiefly the privation of that image or holiness.
He that will say that this image is not requisite
to infants, and so that the absence of it is a
mere negation, doth make them brutes, and not
of the race of man, whom God created after his
image, and leaves them incapable of heaven or
hell, or any other life than beasts have. And
he that thinks so of infants to-day, may think
so of himself to-morrow. And he that will
affirm that this image or holiness is born with

Of the Knowledge of God, 145

every infant into the world, so wilfully contra-
dicteth common evidence, which appeareth in
the contrary effects, that he is not worthy to be
further talked with.

One thing more I will propound yet to tl.e
contrary-minded ; Can they say that any infants
are saved or not ? If not, either they perish as
brutes, (which is a brutish opinion) or they live
in misery ; and then they had sin that did
deserve it; yea if they think that any of tliem
perish in the wrath to come, it must be for sin.
If they think that any of them are saved, it is
either by covenant or without; there is some
promise for it, or there is none. If none, then
no man can say that any of them are saved.
For who hath known the mind of the Lord
without his revelation ? It is arrogance to tell
the world of the saving of any that God did no
way reveal that he will save. But if they plead
a revelation or promise, it is either the covenant
of nature or of grace; a promise contained in
nature, law, or gospel. The former cannot be
affirmed, (not only because the dissenters them-
selves deny any such covenant to have been in
nature or any way made to Adam, but) because
there is no such covenant or promise in nature
to be found, for the salvation of ail infants, (and
if not for all, then for none :) and because it is
contrary to abundance of plain passages in the
scriptures, that assure us there is but one cove-
nant of salvation now in force: and that all

146 Of the Knowledge of God,

the world shall become guilty before God, and
every mouth be stopped, Rom. iii. 19, and that
by the deeds of the law no flesh shall be justi-
fied in his sight, v. 20. Gal. ii. 16. And if
righteousness come by the law, then Christ is
dead in vain. Gal. ii. 21. For as many as are of
the works of the law, are under the curse. Gal.
iii. 10. And that no man is justified by the law
in the sight of God, is evident; for the just
shall live by faith ; and the law is not of faith ;
but, the man that doth them shall live in them.
And certainly the law of nature requireth not
less than Moses's law, to a man's justification, if
not more. And " if there had been a law given
which could have given life, verily righteousness
should have been by the law. But the scripture
hath concluded all under sin, that the promise
by faith of Jesus Christ might be given to them
that believe." Gal. iii. 21, 22.

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

II. To know God as our Redeemer, containeth
the knowledge of the great ends of our redemp-
tion, and of the manifestation of God to man
thereby. Having treated of these in the book
forecited, I shall now say but this in brief. It
is beyond dispute, that God could have made
man capable of glory, and kept him from falling
by confirming grace, and without a Redeemer
settled him in felicity, as he did the angels.

Of the Knowledge of God. ] 47

He that foresaw man's fall and necessity of a
Saviour, could easily have prevented that sin
and necessity: but he would not; he did not:
but chose rather to permit it, and save man by
the way of a Redeemer : in which his infinite
wisdom is exceedingly manifested. And in
Christ, who is the power and wisdom of God,
1 Cor. i. 24, among others these excellent effects
are declared to us, which the way of redemption
attaineth above what the saving us on the terms
of nature would have attained.

1 . God is now wonderfully admired and mag-
nified in the person of the Redeemer. Angels
themselves desire to pry into this mystery. 1 Pet.
r. 12. As the frame of nature is set us to see
God in, where we daily as in a glass behold him
and admire him; so the person of the Redeemer,
and work of incarnation and redemption, is set
the angels for their contemplation and admira-
tion, as well as us ; Eph. iii. 10. " To the intent
that now, unto the principalities and powers in
heavenly places, might be known by the church
the manifold wisdom of God." And in the glo-
rious perfection and dignity of the Redeemer
will God be everlastingly glorified ; for his
greatest works do greatliest honor him: and
as the sun doth now to us more honor him
than a star, so the glorified person of the
Redeemer, doth more honor God than man
or angels. 1 Pet. iii. 23. '* He is gone into
heaven, and is on the right hand of God ;

148 Of the Knoivkdge of God.

angels, and authorities, and powers being made
subject to him." Eph. i. 20—22. '* Being
raised from the dead, God hath set him at his
own right hand in heavenly places, far above all
principalities, and powers, and might, and domi-
nion, and every name that is named, not only in
this world, but also in that which is to come;
and hath put all things under his feet, and gave
him to be the head over all things to the church,
which is his body, the fulness of him that filleth
all in all." Heb. i. 3. " Who beins; the brio-ht-
ness of his glory, and the express image of his
person, and upholding all things by the word of
his power, when he had by himself purged our
sins, sat down on the right hand of the majesty
on high ; being made so much better than the
angels, as he hath by inheritance obtained a
more excellent name than they."

And here a very great truth appeareth, which
very many overlook, that the exaltation of the
person of the Redeemer, and the glory that God
will have in him, is a higher and more principal
part of God's intent in the sending of him to be
incarnate and redeem us, than the glorifying of
man, and of God by us. Christ will be more
glorious than men or angels, and therefore will
more glorify God; and God will eternally take
more complacency in him than in men or angels;
ar)d therefore (though in several respects) he is
for us, and the means of our felicity ; and we
are for him, and the means of his glory (as the

Of the Knowledge of God, 149

head is for the body, and the body for the head)
yet we are more for Christ as a means to his
glory, than he for us : I mean he is the more
excellent principal end. " For to this end
Christ both died, rose and revived, that he
might be Lord both of the dead and living."
Rom. xiv. 9. " Who being in the form of God,
thought it not robbery to be equal with God ;
but made himself of no reputation, and took
upon him the form of a servant, and was made
in the likeness of men: and being found in
fashion as a man, he humbled himself and
became obedient unto death, even the death of
the cross: wherefore God also hath highly
exalted him, and given him a name which
is above every name; that at the name of
Jesus every knee should bow, both of things in
heaven, and things in earth, and under the
earth; and that every tongue should confess
that Jesus Christ is Lord, to the glory of God
the Father." Phil. ii. 6—12. Rev.v. 11— 14.
" And I beheld, and I heard the voice of many
angels round about the throne, and the beasts,
and the elders; and the number of them was ten
thousand times ten thousand, and thousands ol:
thousands : saying with a loud voice. Worthy is
the Lamb that was slain to receive power, and
riches, and wisdom, and strength, and honor,
and glory, and blessing. And every creature
which is in heaven, and on earth, and under the
earth, and such as are in the sea, and all that

150 Of the Knon^Mge of God,

are in them, heard I saying. Blessing, honor,
glory, and power, be unto him that sitteth on the
throne, and unto the Lamb, for ever and ever."
So Rev. XV. 3, 4, xx. 6, xxi. 23, *' The city had
no need of the sun, neither of the moon, to
shine in it; for the glory of God did hghten
it, and the Lamb is the light thereof." Rev.
xxii. 3, 4. '* The throne of God and of the
Lamb shall be in it, and his servants shall serve
him ; and they shall see his face, and his name
shall be in their foreheads." These and many
other scriptures shew us, that God will be for
ever glorified in the person of the Redeemer,
more than in either men or angels : and conse-
quently that it was the principal part of his
intention in the design of man's redemption.

2. (I will be briefer in the rest) In the way
of redemption man will be saved with greater
humiliation and self-denial than he should have
been in the way of creation. If we had been
saved in a way of innoceucy, we should have
had more to ascribe to ourselves. And it is
meet that all creatures be humbled and abased,
and nothing in themselves, before the Lord.

3. By the way of redemption, sin will be
more dishonored, and holiness more advanced,
than if sin had never been known in the world.
Contraries illustrate one another. Health would
not be so much valued if there were no sick-
ness : nor life if there were no death : nor day
if there were no night : nor knowledge if there

Of the Knowledge of God. 151

Were no ignorance : nor good if man had not
known evil. The hohness of God would never
have appeared in execution of vindictive justice
against sin, if there had never been any sin:
and therefore he hath permitted it, and will
recover us from it, when he could have pre-
vented our falling into it.

4. By this way also, holiness and recovering
grace shall be more triumphant against the devil
and all its enemies : by the many conquests
that Christ will make over satan, the world and
the flesh, and death, there will very much of
God be seen to us, that innocency would not
thus have manifested.

5. Redemption brings God nearer unto man.
The mystery of incarnation giveth us wonderful
advantao^es to have more familiar thoughts of
God, and to see him in a clearer glass, than
ever we should else have seen him in on earth,
and to have access with boldness to the throne
of grace. The pure deity is at so vast a dis-
tance from us, while we are here in flesh, that
if it had not appeared in the flesh unto us, we
should have been at a greater loss. But now
without controversy great is the mystery of
godhness : God was manifested in the flesh,
justified in the spirit, seen of angels, preached
to the gentiles, believed on in the world, and
received up into glory. 1 Tim. iii. 16.

6. In the way of redemption, m.an is brought
to more earnest and frequent addresses unto

\52 Of the Knowledge of God,

God, and dependance on him : necessity driveth
him : and he hath use for more of God, or for
God in more of the ways of his mercy, than
else he would have had.

7. Principally in this way of saving miserable
man by a Redeemer, there is opportunity for the
more abundant exercise of God's mercy, and
consequently for the more glorious discovery of
his love and goodness to the sons of men, than
if they had fallen into no such necessities.
Misery prepareth men for the sense of mercy.
In the Redeemer there is so wonderful a disco-
very of love and mercy, as is the astonishment
of men and angels. 1 John iii. 1. *' Behold
what manner of love the Father hath bestowed
upon us, that we should be called the sons of
God!" Eph. ii. 4— 9. " God who is rich in
mercy, for his great love wherewith he loved us,
even when we were dead in sins, hath quickened
us together with Christ, (by grace ye are saved)
and hath raised us up together, and made us sit
together in heavenly places in Christ Jesus;
that in the ages to come he might shew the
exceeding riches of his grace in his kindness
towards us by Christ Jesus : for by grace ye are
saved through faith, and that not of yourselves;
it is the gift of God : not of works, lest any
man should boast." Tit. iii. 3 — 5. " For we
ourselves were sometimes foolish, disobedient,
deceived, serving divers lusts and pleasures, &c.
but after that the kindness and love of God

Of the Knowledge of God, 153

our Saviour toward man appeared, not by works
of righteousness which we have done, but
according to his mercy he saved us, by the
washing of regeneration and renewing of the
Holy Ghost." Never was there such a discovery
of God as he is love, in a way of mercy to man
on earth, as in the Redeemer, and his benefits.

8. In the way of redemption the soul of man
is formed to the most sweet and excellent tem-
per, and his obedience cast into the happiest
mould. The glorious demonstration of love,
doth animate us with love to God ; and the
shedding abroad of his love in our hearts by
the spirit of the Redeemer, doth draw out our
hearts in love to him again: and the sense of
his wonderful love and mercy filleth us with
thankfulness : so that love is hereby made the
nature of the new man ; and thankfulness is the
life of all our obedience : for all floweth from
these principles, and expresseth them: so that
love is the compendium of all holiness in one
word; and thankfulness of all evangelical obe-
dience. And it is a more sweet and excellent
state of life, to be the spouse of Christ, and his
members, and serve God as friends and children,
with love and thankfulness, than to serve him
merely as the most loyal subjects, or with an
obedience that hath less of love.

9. In the way of redemption, holiness is more
admirably exemplified in Christ, than it was,
or would have been in Adam. Adam would

154 Of the Knoioledge of God.

never have declared it in that eminency of
charity to others, submission to God, contempt
of the world, self-denial, and conquest of satan,
as Christ hath done.

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

11. And in this way there is a clearer dis-
covery of the everlasting state of man, and
life and immortality are more fully brought to
light by the gospel, 2 Tim. i. 10. than for ought
we find in scripture, they were to innocent man
himself. *' No man hath seen God at any time :
the only begotten Son that is in the bosom of
the Father, he hath declared him." John i. 18.
" For no man hath ascended up into heaven,
but he that came down from heaven, even the '
Son of man, which is in heaven." John iii. 13.

12. Man will be advanced, to the judging
of the ungodly and of the conquered angels :
even by the good will of the Father, and a
participation in the honor of Christ our head,
and by a participation in his victories, and by
our own victories in his strength, by the right
of conquest, we shall judge with Christ, both
devils and men, that were enemies to him and
our salvation : as you may see 1 Cor. vi. 2. 3.

Of the Knowledge of God, 155

And there is more in that promise than we yet
well understand. Rev. ii. 26. 27. *' He that over-
cometh, and keepeth my words unto the end,
to him will I give power over the nations : and
he shall rule them with a rod of iron ; as the
vessels of a potter shall they be broken to
shivers ; even as I received of my father."

13. And that which Augustine so much insis-
teth on, I think is also plain in scripture, that
the salvation of the elect is better secured in the
hands of Christ, than his own or any of his pos-
terities' was in the hands of Adam. We know
that Adam lost that which was committed to
him : but " we know whom we have believed,
and are persuaded that he is able to keep that
which we commit to him, against that day."
1 Tim. i. 12. Force not these scriptures against
our own consolation, and the glory of our Re-
deemer, and then judge. John xvii. 2. '' As
thou hast given him power over all flesh, that
he should give eternal life to as many as thou
hast given him." John vi. 37. *' All that the
Father giveth me, shall come to me ; and him
that Cometh to me, I will in no wise cast out."
Ver. 39. " And this is the Father's will which
hath sent me, that of all which he hath given
me I should lose nothing, but should raise it up
again at the last day." John x. 26—29. " But
ye believe not, because ye are not of my sheep,
as I said unto you. My sheep hear my voice,
and I know them and they follow me, and I give

156 Of the Knowledge of God.

unto them eternal life, and they shall never
perish, and none shall take them out of my
hand. My Father which gave them me is greater
than all, and no man is able to pluck them out
of my Father's hand." Eph. i. 3—6. " Blessed
be the God and Father of our Lord Jesus Christ,
who hath blessed us with all spiritual blessings
in heavenly places in Christ, according as he
hath chosen us in him before the foundation of
the world, that we should be holy and without
blame before him in love : having predestinated
us to the adoption of his children, by Jesus
Christ to himself according to the good pleasure
of his will, to the praise of the glory of his
grace, wherein he hath made us accepted in the
beloved." " Being predestinated according to
the purpose of him that worketh all things after
the counsel of his own will." Ver. 11.

And if faith, and repentance, and the right
disposition of the will itself, be his resolved gift
to his elect, and not things left merely to our
uncertain wills, then the case is past all question.
2 Tim. ii. 25, 26. " In meekness instructing
those that oppose themselves, if God peradven-
ture will give them repentance to the acknow-
ledging of the truth, and that they may recover
themselves out of the snare of the devil." Eph.
ii. 8. ** By grace ye are saved through faith, and
that not of yourselves, it is the gift of God."
Gal. V. 22. " The fruit of the Spirit is love,
faith, " Phil. i. 29. " To you it is given

Of the Knowledge of God, 157

©n the behalf of Christ, not only to believe on
him — —" Acts xiii. 48. '' As many as were
ordained to eternal life believed." Jer.'xxiv. 7.
** And I will, give them an heart to know me,
that I am the Lord^ and they shall be my people,
and I will be their God ; for they shall return
unto me with their whole heart." Ezek. xi. 19,
20, " And I will give them one heart, and I
will put a new spirit within you : and I will take
the stony heart out of their flesh, and will give
them an heart of flesh, that they may walk in
my statutes, and keep my ordinances and do
them : and they shall be my people, and I will
be their God." Ezek. xxr.vi. 26, 27. *' A new
heart also will I give you, and a new spirit will
I put within you, and I will take away the stony
heart out of your flesh and give you an heart of
flesh, and I will put my spirit within you, and
cause you to walk in my statutes." See also
Heb. viii. 6 — 10, where this is called the new
and better covenant. *^ I will put my laws in
their minds, and write them in their hearts."
Jer. xxxi. 33; and xxxii. 39, 40. *^ And I will
give them one heart and one way, that they may
fear me for ever. And I will make an ever-
lasting covenant with them, and I will not turn
away from them to do them good, but I will put
my fear in their hearts that they shall not depart
from me." 1 Cor. iv. 7. " Who makes thee to
differ? and what hast inou tnat thou didst not
receive?" Much more may be produced, from
I

158 Of the Kiioivleige of God,

which it is evident that Christ is the authar and
finisher of our faith; and that the certainty of
the salvation of his elect, doth lie more on his.
undertaking and resolution infalhljly to accom-
plish their salvation, than upon our wisdom, or
the stability of our mutable free-wills : and that
thus we are better in the hands of the second
Adam, than we were in the hands of the first.

14. To conclude. — Vindictive justice will be
doubly honored upon them that are final rejec-
ters of this grace. Though conscience would
have had matter enough to work upon for the
torment of the sinner, and the justifying of
God, upon the mere violation of the law of
nature or works, yet nothing to what it now will
have on them that are the despisers of this great
salvation. " For of how much sorer punish-
ment suppose ye shall he be thought worthy
that hath trodden under foot the Son of God ? '*
when it is will'ul impenitency, against most
excellent means and mercies, that is to be
charged upon sinners, and when they perish
because they would not be saved, justice will
be most fully glorified before all, and in the
conscience of the sinner himself. All this con-
sidered, you may see that (besides what reasons
of the counsel of God are unknown to us) there
is abundant reason open to our sight, from the
great advantages of this way, why God would
rather save us by a Redeemer, than in a way of
innocency as our mere Creator.

Of the Knowledge of God. 159

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

2. And it is supposed that God will work on
man by moral means; and where he never so
infallibly produceth the good of man, he doth it
in a way agreeable to his nature and present
state; and that his work of grace is sapiential,
m.agnifying the contrivance and conduct of his
wisdom, as well as his power : otherwise, indeed,
God might have done all without these or any
other means. >•

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

2. It must raise us to most high and honor-
able thoughts of our Redeemer, the Captain of
our Salvation, that bringeth back lost sinners
unto God : and we must study to advance the
glory of our Lord, whom the Father hath
advanced and set over all.
I 2

1 60 Of the Knowledge of God.

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

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

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

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

7. It must cause us to maUe it our daily
employment to study the richea of the. love of
God, and his abundant mercy manifested in
Christ; so that above all books in the world,
we should most diligently and delightfully
peruse the Son of God incarnate, and in him

0/ ^he Knoiokdg^ of God. 161

Ijehold the power, and wisdom, and goodness of
the Father : and with Paul we should desire to
know nothing but Christ crucified ; and all
things should be counted but loss and dung for
the excellency of the knowledge of Christ Jesus
our Lord. Phil, iii. 8. That we may be able to
comprehend with all saints, what is the breadth,
and length, and depth, and height, and to know
the love of Christ which passeth knowledge, that
we may be filled with all the fulness of God,

8. Above all, if we know God as our redeemer,
we must live in the power of holy love and
gratitude. His manifested love must prevail
with us so far, that unfeigned love to him may
be the predominant affection of our souls. And
being free from the spirit of bondage and slavish
fear, we must make love and thankfulness the
sum of our religion: and think not any thing
will prove us christians without prevailing love
to Christ, nor that any duty is accepted that
proceedeth not from it.

9. Redemption must teach us to apply our-
selves to the holy laws and example of our
Redeemer, for the forming and ordering of our
hearts and lives.

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

162 Of the Knoivledge of God,

11. Redemption must make us a more hea-
venly people, as being redeemed to the incor-
ruptible inheritance in heaven: ** The blessed
God and Father of our Lord Jesus Christ,
according to his abundant mercy, hath begotten
us again unto a lively hope, by the resurrection
of Jesus Christ from the dead, to an inheritance
incorruptible, undefiled, and that fadeth not
away, reserved in heaven for us, who are kept
by the power of God through faith unto salva-
tion." 1 Pet. i. 3.

12. Lastly, redemption must cause us to
walk the more carefully, and with a greater
care to avoid all sin, and to avoid the threatened
wrath of God, because sin against such unspeak-
able mercy is unspeakably great, and condemna-
tion by a Redeemer, for despising his grace, will
be a double condemnation. John iii. 19. 36.

CHAPTER XIL

11. The third relation in which God is to be
known by us, is as he is our sanctifier and
comforter; which is specially ascribed to the
Holy Ghost. And doubtless as the dispensation
of the Holy Ghost is the perfecting dispensation,
without which creation and redemption would
not attain their ends ; and as the sin against the
Holy Ghost, is the great and dangerous sin; so

ty the Knowledge of God, 163

'^jM't belief in the Holy Ghost, and knowledge of
<Jod as our sanctifier by the Spirit, is not the
least or lowest act of our faith or knowledoe.
And it implieth or containeth these things
following,

L We must hence take notice of the cer-
tainty of our common original sin. The neces-
sity of sanctification proveth the corruption, as
the necessity of a Redeemer proveth the guilt : it
is not one but all that are baptised, that must be
baptised into the name of the Soa and Holy Ghost,
as well as of the Father : which is an entering
into covenant with the Son as our Redeemer,
•and with the Holy Ghost as our sanctifier. So
that infants themselves must be sanctified or
be none of the church of Christ, which cou-
sisteth of baptised sanctified persons. " Except
^ man be bora again (even of the Spirit, as well
as water) he cannot enter into the kingdom of

heaven." For that wdiich is born of the ilesh is

♦ ...

ilesh, and that which is born of the Spirit is

spirit, John iii. 3, 5, 6. and therefore the fleshly
birth producing not a spiritual creature, will not
save without the spiritual birth : the words are
most plain; not only against them that deny
original sin, but against them that, misunder-
standing the nature of redemption, do think that
all infants are merely, by the price paid, put into
a state of salvation, and have the pardon of
their original sin in common, attending their
natural birth. But these men should consider.

164 Of the Knowledge of Gad,

1. That this text and constant experience tell xifi
that the new birth doth not tlius commonly io
all accompany the natural birth : and yet with-
out the new birth none can be saved, nor
without holiness any see Gad. 2. That pardon
of sin is no man's upon the bare suiFering: of
Jesus Christ; but must be their's by some
covenant or promise conveying to them a right
to the benefits of his sufFerins:. And therefore
no man can be said to be pardoned or saved
(without great arrogance in the affirmer) that
Lclth not from God a promise of such mercy.
But no man can shew any promise that giveth
remission of original sin to all infants. Produce
it, or presume not to affirm it, lest you fall under
the heavy doom of those that add to his holy
word. The promise is to the faithful and their
seed. The rest are not the children of the
promise, but are under the commination of the
violated law ; which indeed is dispensable ; and
therefore we cannot say that God will pardon^
none of them ; but, withal, we cannot say that
he will, unless he had told us so. All the world
are in a necessity of a sanctifier : and therefore
most certainly (even since Christ's death) they
are naturally corrupted.

II. And as our belief in the Holy Ghost
as sanctifier, engageth us to acknowledge our
original sin and misery, so doth it engage us to
magnify his renewing work of grace, and be
convinced of the necessity of it, and to confess

Of the Knowledge of God, 165

\hQ insufficiency of corrupted nature to its own
renovation. As no man must dishonor the work
of our creator, and therefore our faculties of
reason and natural free will are not to be denied
or reproached; so must we be as careful that
we dishonor not the works of our Redeemer or
sanctifier: and therefore the viciousness and ill
disposedness of these faculties, and the thral-
dom of our wills to their own misinclinations,
and to concupiscence, must be confessed ; and
the need of grace to work the cure- It is not
ingenuous for us, when God made it so admirable
a part of his work in the world, to redeem us,
and save us from our sin and misery, that we
should hide or deny our diseases, and make our-
selves believe that we have but little need of the
physician, and so that the cure is no great matter,
and consequently deserveth no great praise. I
know the church is troubled by men of dark yet
self-conceited minds, that in these points are
running all into extremes : one side denying
' the sapiential method, and the other the omni-
potential way of God in our recovery: one
plainly casting our sin and misery principally on
God, and the other as plainly robbing the
Redeemer and Holy Spirit of the honor of our
recovery:— but it is the latter that my subject
leadeth me now to speak to. I beseech you
take heed of any conceit that would draw you
to extenuate the honor of our sanctifier. Dare
YOU contend against the Holy Ghost for the
I 3

166 Of the Knowledge of God.

integrity of your natures, or the honor of your
cure ? Surely he that hath felt the power of this
renewing grace, and found how little of it was
from himself, nay how much he was an enemy
to it, will be less inclined to extenuate the
praise of grace than inexperienced men will be.
Because the case is very weighty, give me leave
by way of question to propound these consi-
derations to you.

Question 1. Why is it think you that all
must be baptised into the name of the Son
and Holy Ghost as well as of the Father? Doth
it not imply that all have need of a sanctifier,
and must be engaged to that end in covenant
with the sanctifier? I suppose you know that
it is not to a bare profession of our belief of the
trinity of persons that we are baptised. It is
our covenant entrance into our happy relation to
God the Father, Son, and Holy Ghost, that is
then celebrated. And therefore as infants and
all must be thus engaged to the sanctifier, so all
must acknowledge their necessity of this mercy,
and the excellency of it. It is essential to our
Christianity, that we value it, desire it, and
receive it. And therefore an error inconsistent
with it proveth us indeed no christians. Matt,
xxviii. 19.

Question 2. Why is it think you that the
Holy Ghost and this renewing work, are so
much magnified in the scripture? Is not the
glory of it answerable to those high expressions?

Of the Knowledge of God. 167

undoubtedly it is. I have already told you else-
where of the elogies of this work. It is that
by which Christ dwelleth in them, and they are
made a habitation of God by the Spirit. Eph.
iii. 17, and ii. 22. They are made by it the
temples of the Holy Ghost. 1 Cor. vi. 19. It
is the divine power (which is no other than
omnipotency) that giveth us all things pertainino;
unto life and godliness. 2 Peter i. 3. Think
not I beseech you any lower of this work than
is consistent with these expressions. It is the
opening of the blind eyes of our understanding,
and turning us from darkness to light, and from
the power of satan unto God, and bringing us
into his marvellous light. Acts xxvi. 18. Eph.
i. 18. 1 Peter ii. 9. It is an inward teaching
of us by God, John vi. 45. 1 Thes. iv. 9 ; an
effectual teaching and anointing, 1 John ii. 27 ;
and a writing the laws in our hearts and putting
them in our inward parts. Heb. viii. 10, 11. I
purposely forbear any exposition of these texts,
lest I seem to distort them; and because I
would only lay the naked word of God before
your own impartial considerations. It is God's
work by the Spirit, and not our own as our's
that is here so much magnified. And can all
this signify no more but a common bare proposal
of truth and good to the intellect and will ; even
such as ignorant and wicked men have? Doth
God do as much to illuminate, teach, and sanc-
tify them that never are illuminated, or taught,

168 Of the Knowledge of God.

and sanctified, as them that are ? This work of
the Holy Ghost is called a quickening, or making^
men tliat were dead, alive. Eph. ii. 1, 2. Rom,
vi. 11, 13. It is called a new begetting or new
birth, without which none can enter into heaven.
John iii. 3, 5, 6. A renewing us, and making us
new men, and new creatures, so far as that old
things are passed away, and all become new. Eph,
iv. 23, 24. Col. iii. 10. 2 Cor. v. 17. It is a new
creating us after the image of God. Eph. iv. 24.
It maketh us holy as God is holy, 1 Peter i. 15,
16 ; yea it maketh us partakers of the divine
nature. 2 Peter i. 4. It giveth us repentance to
the acknowledging of the truth, that we may
recover ourselves out of the snare of the devil,
who were taken captive by him at his will.
2 Tim. ii. 25, 26. It giveth us that love by
which God dwelleth in us, and we in God.
1 John iv. 16. We are redeemed by Christ,
from all iniquity, and therefore it is that he gave
himself for us, to purify to himself a peculiar
people zealous of good works. Tit. ii. 14. It is
an abundant shedding of the Holy Ghost on us
for our renovation. Tit. iii. 5, 6; and by it a
shedding the love of God abroad in our hearts.
"Rom. v. 5. It is this Holy Spirit given to
believers by which they pray, and by which
they mortify the flesh. Jude 20. Rom. viii. 26,
13. By this Spirit we live, and walk, and
rejoice. Rom. viii 1. and xiv. 17. Our joy, and
peace, and hope, is through the power of the

Of the Knowledge of God, 169

Holy Ghost. Rom. xv. 13. It giveth us a spi-
ritual mind, and taketh away the carnal mind
that is enmity against God, and neither is nor
can be subject to his law. Rom. viii. 7. By
this Spirit that is given to us, we must know
that we are God's children. 1 John iii. 24, and
iv. 13. For if any man have not the Spirit of
Christ, the same is none of his. Rom. viii. 9.
All holy graces are the fruits of the Spirit. Gal.
v. 22, 23. It would be too long to number the
several excellent effects of the sanctifying work
of the Spirit upon the soul, and to recite the
elogies of it in the scripture. Surely it is no
low or needless thing which all these expressions
do intend.

Question 3. If you think it a most heinous
sin to vilify the Creator and his w^ork, and the
Redeemer and his work, why should not you
think so of the viUfying of the Sanctifier and
his work, when God hath so magnified it, and
will be glorified in it ; and when it is the apply-
ing perfecting work, that maketh the purchased
benefits of redemption to be ours, and formeth
our Father's image on us ?

Question 4. Do we not doctrinally commit
too much of that sin, (if we undervalue the
Spirit's sanctifying work, as a common thing)
which the ungodly world do manifest in practice,
when they speak and live in a contempt or low
esteem of grace ? And which is more injurious
to God ; for a profane person to jest at the

170 Of the Knowledge of God.

Spirit's work, or for a christian or minister
deliberately to extenuate it? especially when
the preaching of grace is a minister's chief
work, sure we should much fear partaking in
so great a sin.

Question 5. Why is it that the scripture
speaks so much to take men off from boasting
or ascribing any thing to themselves ? Rom. iii.
19. That every mouth may be stopped; and
why doth not the law of works exclude boastings
but only the law of faith ? Rom. iii. 27. Surely
the actions of nature (except so far as it is
corrupt) are as truly of God, as the acts of
grace. And yet God will not take it well to
deny him the glory of redemption, or . sanctifica-
tion, and tell him that we paid it him in another
kind, and ascribed all to him as the author of
our free will by natural production. For as
nature shall honor the creator, so grace shall
also honor the redeemer and sanctifier. And
God designeth the humbling of the sinner, and
teaching him to deny himself; and to honor
God in such a way as may stand with self-abase-
ment, leaving it to God to honor those by way
of reward, that honor him in way of duty, and
deny their own honor.

Question 6. Why is the blaspheming and
sinning against the Holy Ghost made so heinous
and dangerous a sin, if the works of the Holy
Ghost were not most excellent, and such as God
will be most honored by ?

Of the Knowledge of God. 171

Question 7. Is it not exceeding ingratitude
for the soul that hath been illuminated, con-
verted, renewed, quickened, and saved by the
Holy Ghost, to extenuate the mercy, and ascribe
it most to his natural will? O what a change
was it that sanctification made 1 What a blessed
birth-day was that to our souls when we entered
here upon Ufe eternal! John xvii. 3. And is
this the thanks we give the Lord for so great a

mercy !

Question 8. What mean those texts, if they
confute not this unthankful opinion? Phil. ii.
13. *' It is God that worketh in you to will
and to do of his good pleasure." Eph. ii. 7—10.
" God hath raised us up together, and made us
sit together in heavenly places in Christ Jesus,
that hi the ages to come he might shew the
exceeding riches of his grace, in his kindness
towards us through Christ Jesus: for by grace
ye are saved through faith, and that not of
yourselves, it is the gift of God; not of works
lest any man should boast; for we are his work-
manship created to good works in Christ Jesus."
The like is in Tit. iii. 5—7. John xv. 16. " Ye
have not chosen me, but I have chosen you, and
ordained you that you should go and bring forth
fruit, and that your fruit should remain." 1 John
iv. 10. " Herein is love: not that we loved God,
but that he loved us—" 1 Cor. iv. 7. '^ For
who maketh thee to ditter? and what hast thou
that thou didst not receive?" John vi. 44.

172 Of the Knowledge of God,

" No man can come unto me, except the Father
which hath sent me draw him." 1 Cor. ii. 14.
** The natural man receiveth not the things of
the Spirit of God, for they are foolishness unto
him, neither can he know them, because they
are spiritually discerned." John iii. 6. " That
which is born of the flesh is flesh, and that
which is born of the Spirit is spirit:" that is,
plainly, the fleshly birth produceth but flesh and
not spirit ; if any man will have the spirit, (and
so be saved) it must be by a spiritual begetting
and birth by the Holy Ghost. Acts xvi. 14.
" The Lord opened Lydia's heart that she
attended to the things that were spoken of
Paul," &c. Was the conversion of Paul, a
murdering persecuxor, his own work rather than
the Lord's, when the means and manner were
such as we read of? Acts xxii. 14. *' The
God of our Fathers hath chosen thee that thou
shouldst know his will, and see that just one,
and hear the voice of his mouth," &c. He was
chosen to the means and to faith, and not only
in faith to salvation. When Christ called his
disciples to come and follow him, was there no
prevailing inward power that made them leave
all and follow him ? And was it not the powev
of the Holy Ghost that converted three thou-
sand Jews at a sermon, of them that by wicked
hands had crucified and slain the Lord Jesus ?
Acts ii. 23, 41. When the preaching and
miracles of Christ converted so few ; his hrQ-

of -the Knowledge of God. 173

tlirien, and they that saw his miracles, believed
not on him, John xii. 37* v. 38. vi.*36. vii. 5.
but when the Holy Ghost was given after his
ascension in that plenty which answered the
gospel and promise, his words were fulfilled,
John xii. 32. " And I, if I be lifted up from
the earth, will draw all men unto me." I pass
by abundance more such evidence.

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

Question 10. And consequently, doth it not
tend to the vilifying of the attribute of holiness
in God, when the image and effect of it is so
extenuated ?

Question 11. And doth it not tend to the
contempt of heaven itself, whose state of felicity
consisteth much in perfect holiness ? And if
sanctification be but some common motion,
which Cain and Judas had as well as Paul, sure
it is less divine and more inconsiderable than we
thought.

Question 12. Doth it not speak very dan-
gerous suspicion of a soul that never felt the
special work of grace, that can make light of it,
and ascribe it most to his own will? And would
not sound humiliation do more than arguments
to cure this great mistake ? I never yet came

174 Of the Knowledge of God,

near a throughly-humbled soul, but I found
them too low and vile in their own eyes to have
such undervaluing thoughts of grace, or to think
it best for them to leave all the efficacy of grace
to their own wills ! A broken heart abhors such
thoughts.

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

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

Question 15. Do you not know that there is
an enmity in every unrenewed heart, against
sanctification, till God remove it ? Are we not
greater enemies to ourselves, and greater resis-
ters of the Holy Ghost, and of our own conver-
sion and sanctification and salvation, than all
the world besides is? Woe to him that feeleth

Of the Knowledge of God. 1 75

not this by himself. And is it likely that we
that are enemies to holiness, should do more to
our own sanctification than the Holy Ghost?
Woe to us if he conquer not our enmity.

Question 16. Is it probable that so great a
work as the destroying of our dearest sins, the
setting our hearts and all our hopes on an invi-
sible glory, and delighting in the Lord, and for-
saking all for him, &c. should come rather from
the choice of a will that loveth those sins, and
hateth that holy heavenly life, than from the
Spirit of Christ? Sure this is much above us.

Question 17. Whence is it that so often one
man, that hath been a notorious sinner, is con-
verted by a sermon, when a civiler man, of better
nature and life, is never changed, though he
have that and ten times more persuasions ?

Question 18. Doth not experience tell impar-
tial observers, that the high esteemers of the
sanctifying work of the Holy Ghost, are ordina-
rily of more holy heavenly lives than they that
use to ascribe the differencing work to their free
wills ? In my observation it is so.

Question 19. Should not every gracious
humble soul be more inclined to magnify God
than himself, and to give him the glory, than to
give it to ourselves ; especially in a case where
scripture and experience telleth us that we are
more unlikely than God to deserve the praise ?
Our destruction is of ourselves, but in him is
our help. Hos. xiii. 9. When we see an effect

176 Of the Knowledge of God*

and know it, and the causes that are in questiofjy
it is easy to conjecture, from the quality, whidh
is the true cause. If I see a serpent brought
forth, I will sooner think that it was generated
by a serpent than a dove. If I see sin in the
world, I shall easily believe it is the spawn of
this corrupted will, that is so prone to it. But
if I find a divine nature in me, or see a holy hea-
venly life in any, I must needs think that this is
liker to be the work of the blessed God, than of
such a naughty heart as man's, that hath already
been a self-destroyer.

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

III. Lastly, our knowledge of the Holy Ghost
must raise us to an high estimation of his
works, and a ready reception of his graces, and

Of the Knowledge of God. 177

cheerful obedience to his motions. He sancti-
fied our head, that had no sin, by preventing
sin in his conception, and he anointed him to
his office, and came upon him at his baptism :
he sanctified and anointed the prophets and
apostles to their offices, and by them indited
the holy scripture. He illuminateth, converteth,
sanctifieth and guideth all that are to be the
heirs of life. This is his work. Honor that part
of it that is done on Christ, on the prophets,
apostles, and the scriptures ; and value and
seek after that which belongeth to yourselves.
Think not to be holy without the sanctifier, nor
to do any thing well without the Spirit of Jesus
Christ, who is Christ's internal invisible assent
here on earth (as TertuUian in the church's
creed speaks, misit vicariam tim spiritus sancti
qui credentes agat.) O that men knew how much
of their welfare dependeth on a faithful obeying
of the Holy Ghost !

CHAPTER XIII.

12. The next part of our knowledge of God
is to know him in those great consequent rela-
tions, to which he is entitled by creation and
redemption, viz. as he is our absolute lord, or
owner, our most righteous governor, and our
most bountiful or gracious father or benefactor.

178 Of the Knowledge of God.

God, both as our creator and redeemer,
hath jus dominii, an absolute dominion of the
world; that is, he is our owner or proprietar}^
and we are his own ; for we take not the term
** lordship or dominion'^ here in the looser
sense as it signifieth a ruler, but in the stricter
sense as it signifieth an owner. Of this relation
I have already spoken in a sermon of " Christ's
dominion :" and therefore shall say the less in
this place.

The knowledge of God's dominion or pro-
priety must comprehend, I. The certain truth,
of this his right. II. The fulness of it. III.
The effects that it must have on us.

I. And the truth of it is beyond dispute,
even among infidels that know there is a God.
He that made us of his own materials, or of
nothing, must needs be the owner of us ; and so
must he that bought us from destruction. Ezek.
xviii. 4. " Behold all souls are mine :" Rom.
xiv. 9. ^' To this end Christ both died, rose and
revived that he might be Lord both of the dead
and living." John xvi. 15. " All things that
the Father hath are mine." The Father then
hath this propriety by creation, and the Son by
redemption : and the Father also by communica-
tion with the Son in redemption ; and the Son
by communication with the Father in creation.

II. And it must be the most absolute plenary
dominion, because the very being of all the
creatures is from God, and therefore no one

Of the Knowledge of God, 179

can be co-ordinate with him, or his corrival, nor
any thing hmit his interest in us.

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

1. Hence we must conclude and reverently
and willingly confess that further than he
voluntarily doth oblige himself to us, it is
impossible that God should be our debtor ; and
consequently that upon terms of commutative
justice we should merit any thing of God. For
what can we render to him but his own? And
how should he (properly and antecedently) be
indebted to and for his own?

2. And we must conclude, that (antecedently
to his laws and promise) it is impossible that
God can do us any vvrong, or any thing that he
can do can be guilty of injustice; for justice
giveth to all their own ; and therefore it giveth
nothing to us from God, but what he voluntarily
giveth us himself, which therefore is first a gift
of bounty, and but secondarily a due injustice.

3. And therefore we must hence learn, that
God may do with his own as he list. And
therefore we must take heed that we repine not
at any of his decrees or providences, or any
passages concerning them in his word. Much
may be above us, because our blindness cannot
reach the reasons of his ways ; but nothing is
unreasonable or evil : for all proceedeth from
infinite wisdom and goodness, as well as from
omnipotency; as.no man must feign any thing

1 80 Qf the Knowledge of God,

of God, and say, " This is his decree, or worcf^
or providence ; and therefore it is good/' when
there is no such thing revealed to us ; so when
we find that it is indeed revealed, our reason
must presently submit, and undoubtedly con-
clude it reasonable and good. Yet is there no
cause from hence to fear, lest God should con-
demn the innocent, or break his promises, and
deny us the reward ; nor is there any hope to
wicked men that he should violate his peremp-
tory threatenings, or (as they call it in their
selfish language) be better than his word :
because though God have an absolute propriety,
and therefore, in regard of his interest or powder,
may do what he will, yet he is essentially also
most wise and good, and accordingly hath fitted
all things to their use, and taken upon him the
relation of our governor, and as it were obliged
himself by his laws and covenants, and declared
himself to be most just; and shewed us hereby
that he will do nothing contrary to these. As
there is no contradiction, but most perfect unity
in God's omnipotency, wisdom, and goodness ;
his dominion or propriety, his kingdom and
paternity ; so shall there be no contradiction,
but a perfect concord of all these in the exercise.
He therefore that, as our king or governor, hath
undertaken to advance the godly, and destroy
th^ wicked, will not by the exer<jise of his abso-
lute dominion, deny himself, nor be unfaithful
to his people or to his rules of government.

Of the Knowledge of God, 181

If you ask me, in what cases then this domi-
nion is exercised? I answer, 1. In laying the
foundations of laws, and right. 2. In the dis-
posal of the unreasonable creatures. 3. In
abundance of things about his rational crea-
tures, wherein as rector he is not engaged^ nor
hath in his laws declared his will; (as about the
various constitutions and complexions of men,
their ranks and dignities in the world, their
riches or poverty, their health or sickness, their
gifts and parts both natural and acquired; tha
first giving of the gospel, and of special grace,
to such as had forfeited them, and had nc>
promise of them ; the degrees of outward means
and mercies ; the degrees of inward grace, more,
than what is promised, &c.)

From hence also we must learn, not to repine
at the providences of God about his church,
which are strange to us, and past our reach,
and seem to make against its welfare. Remem-
ber that as he may do w4th his own as he list,
so we have no rea.son to think that he will be
lavish or disregard ful of his ov/n. The church
is not our's but God's : and therefore he is fitter
• than we to be trusted with it.

And so in our own distresses by affliction;
when flesh repineth, let us remember, that we
are his own, and he may do with us as he please.
If we be poor, despised, sick and miserable in
the world, let us remember that as it is no
injury to the beasts that they are not men, or to

K

182 Of the Knowledge of God.

the worms that they are not beasts, or to the
plants that they have not sense, or to the stars
that they are not suns : so it is no wrong to the
subjects that they are not princes, or to the poor
that they are not rich, or to the sick that they
are not healthful. May not God do with his'
own as he list? Shall a beggar grudge that
you give not all that he desireth, when you are
not bound to give him any thing ?

4. Yea, hence we must learn to be the
more thankful for all our mercies, because
they proceed from the absolute Lord, that was
not obliged to us. He might have made us
idiots or madmen; he might have made us beasts
or toa<is, without any injury to us : and the
mercies which are consequently from his promise^
are antecedently from his propriety and domi-
nion : for he might have put us into other
capacities, and have chosen not to have made
those promises. And his promises bind us not
to be less thankful but more : as his merciefi
are not the less mercies but the greater for being
promised; because we have now the comfort
and use of them in the promise, before we
have them.

5. Hence also we must learn, that there can
be no simple absolute propriety in any creature.
No creature gave all the being and well being
to another that it hath, and this originally as
of its own. We being not our own but God's,
cannot have any thing that is absolutely * our

Of the Knowledge of God. 183

own. Human propriety is but derived, limited,
and respective. Our goods, and lands, and lives
are our's; that is, they are our's to use for God,
as the instruments of a workman to do his
work ; but not our's to use as we think meet.
They are so our's as that men may not take them
from us, but God may take them from us at
his pleasure. And therefore think not you may
mispend a penny if you were never so rich,
because it is your own; but know that you
must mispend nothing, because it is not your
own, but God's.

6. Principally we must hence learn to deny
ourselves as being not our own, and having
nothing in the world that is our own, in respect
to God, the absolute owner. And therefore
above all the sins of your souls, still watch
against this selfishness ; lest you should grow to
look at your time, your strength, your wealth,
your interests as your own, and forget that you
are mere stewards ; and say as the ungodly,
Ps. xii. 4. '' Our lips are our own : who is Lord
over us!" O take heed that you use not your
strength, or interest, or any thing for yourselves :
no not so much as your food and raiment ;
1 Cor. X. 31. that is, for yourselves' ultimately,
or not in subordination to the Lord. For self
as subject unto God, or as closed wdth him in
the bond of love, is no longer self in enmity
and opposition, nor that v>4iich we are forbidden
to seek or serve.

K 2

184 Of tJie Knowledge of GoS.

7. And this knowledge of the dominion of
God must prevail with us effectually to resign
ourselves absolutely to him. Our consent doth
give him no title to us, but it is necessary to
our welfare that we confess his title. All men,
even the wicked, are his own; but that is against
their wills : but the godly are willingly his own^
and disclaim all interest in themselves but what
is duly subordinate to his: the name of God is
put upon them, as you put your names on your
goods or sheep. Ezek. xvi. 8. "I sware unto
thee, and entered into a covenant with thee,
saith the Lord, and thou becamest mine." Mai.
iii. 17. " And they shall be mine saith the
Lord in that day when I make up my jewels.'^
To be entirely his by covenant is proper to a
saint : for sanctification hath these parts ; one
is the habitual devotion of the soul to God,
and the other is the actual dedication, and a
third is the relation of the person as thus dedi-
cated, and the fourth is the actual using of
ourselves for God. These four are the parts
of sanctification; so that all is but our giving
up ourselves to God. But to be his in right,
is common to the devils and most ungodly.
The hearts of the sanctified do resolvedly and
delightfully say. Cant. ii. 16. ** My beloved is
mine, and I am his;" and vi. 3. ^' I am my
beloved's, and my beloved is mine." See then
that you keep not any thing back, but resign
up yourselves entirely to God, as those tkat
know they are wholly hi.g.

Of the Knowledge of God. 185

'S. And with ourselves we must resign up all
to God that we have. For if we are not our
-own but his, then our children, our wealth, our
wits, our time, our abihties, and all that we
have are his. All is not to be used one way
for God: not all to the poor, nor all to the
commonwealth, nor all to the direct promoting
of his worship; but all must be his, and used
for him in one way or other, and in those
ways which he requireth. Possess not any
thing merely for yourselves.

9. And especially see to it in the use and
improvement, that you use yourselves and ail
that you have for God. Let this be your inten-
tion, trade and study. See that you be alwa.ys
at his work; that if a man come in upon you
any hour of the day, and ask you what you
are doing, and whose work it is that you are
upon, you may truly be able to say, the Lord's.
If you be asked, who you are now speaking
for, or spending your time for, or for whom
you do expend your wealth, you may truly say
of every hour, and every penny, and every
word, " it is for the Lord." Even that which
you give your children or friends, and that
which you receive for your support or comfort,
may all be principally and ultimately for God :
*•' ye are not your own; for ye are bought with
a price: therefore glorify God in your body,
and in your spirit, which are God's." 1 Cor.
vi. 19, 20. '' Christ died for all, that they

186 Of the Knowledge of God.

which live, should not henceforth live unto
themselves, but to him that died for them,
and rose again." 2 Cor. v. 15.

10. Lastly, This must be a stay to the souls
of true believers, and cause them with comfort
to trust themselves and all their affairs in the
hands of God. When we have first made it
our care to give to God the things that are
God's, Matt. xxii. 21. and heartily consecrated
ourselves and all that we have to him as his
own, we have no reason to doubt of his
acceptance, nor of his care and protection
and merciful disposal of us. This is a won-
derful comfort to poor christians^ to think that
they have such an owner. Whoever is against
you, christians, be sure of it God will look to
you, as his own ! And if you do but promise
another that you vvill be as careful of his child,
his horse, his goods, as if they were your own,
he will think you say as much as can be
expected. If you be poor, or sick, or desolate,
you may be sure that yet God will look to you
as his own. And why should you think he
will be careless of his own? Ground your
prayers and confidence on this, as David doth,
Ps cxix. 94. ^* I am thine, save me." And in
all our labors and the affairs of our lives, when
our consciences can say that we live to God,
and study to do all we do for him, and to
improve all our time and parts and other talents
to his use, it may very much quiet us in all

Of the Knowledge 0/ God, 187

liis disposals of us. If lie keep us in the lowest
<:ase, if we be his, we must rest in his wisdom
that knows best how to use his own. If he
take our friends from us, he taketh but his
own. If he deny his saving grace to our
ungodly children (a heavy judgment of which
we must be sensible), yet when we have devoted
Ihem to God, and done our own part, we must
be silent as Aaron was when his sons were
destroyed. Lev. x. 3; and confess that the potter
hath power over his own clay, to make of the
same lump a vessel to honour, and another to
dishonor. Rom. ix. 21. All his disposals shall
work to that end which is the most universal
perfect good, and most denominateth all the
means. But those that are his own by consent
and covenant, may be sure that all shall work
to their own good. Let us die with Christ, and
be buried to the world, and know no lord or
own^r but our great Creator and Redeemer,
(except in a limited subservient sense) and then
we may boldly argue with him, to the quiet of
our souls, from this relation, " I am thine, help
me." Ps. XXXV. 23. " Stir up thyself and awake
to my judgment, even to my cause, ni}'^ Lord
and my God," when faith and love have first
said, as Thomas, '' my Lord and my God.''
John XX. 28.

188 Of the Knowledge of God,

CHAPTER XIV.

13. The next relation to be spoken of, is God%
'sovereignty : both by creation and redemption^
he hath the right of governing^ us as our sove-
reign king, and we are obhged to be his wilHng
subjects, and as such to obey his lioly laws. He
'is the Lord or owner of all the world; even of
1)rutes as properly as of man: but he is the
"sovereign king or governor only of the reason-
able creature ; because no other are capable
of that proper moral government which now we
spsak of. Vulgarly indeed his physical motions
'and dispositions are called his rule or govern-
ment ; and so God is said to govern brutes and
inanimate creatures : but that is but a meta-
phorical expression ; as an artificer metaphori-
cally governeth his clock or engine, or a
shepherd his sheep. But we now speak of
proper moral government. God having made
man a rational and free agent, having an immor^
tal soul, and capable of everlasting happiness ;
his very nature and the end of his creation
required that he should be conducted to that
end and happiness, by means agreeable to his
nature : that is, by the revelation of the reward
before he seeth it, that he may seek it and be
fitted for it; and by prescribed duties that are
necessary to obtain it, and to his living here
according to his nature; and by threatened

Of the Knowledge of God, 189 '

penalties to quicken him to his duty : so that
he is naturally a creature to be governed, both
as sociable, and as one to .be conducted to his
end. He therefore that created him, having
alone both sufficiency and right, doth by this
very creation become his governor. His govern-
ment hath two parts (the world being thus
constituted the kingdom of God) : the first is by
legislation, or making laws and officers for
execution ; the second is by the procuring
the execution of these laws : to which end he
doth exhort and persuade the subjects to
obedience, and judge them according to their
works, and execute his judgment. His first
law was to Adam, the law of riature, obliging
him to adhere to his creator, and to love him,
trust him, fear him, honor him, and obey him
with all his might, in order to the pleasing of
his creator, and the attainment of everlasting
life : to Vv'hich was added a positive law, against
the eating of the tree of knowledge ; and death
was the penalty due to the sinner : this law was
quickly broken by man ; and God delayed not
his judgment, but sentenced the tempter, the
woman, and the man ; but not according to their
merits ; but graciously providing a Redeemer^
he presently stopped the execution of the far
greatest part of the penalty, the Son of God
undertaking as our surety to become a sacrifice
and ransom for us. Hereupon the covenant of
grace was made, and the law of grace enacted
k3

190 Of the Knowledge of God.

with mankind : but more obscurely in the begin-
ning ; being cleared up by degrees in the several
promises to the fathers, the types of the law,
and the prophecies of the prophets of several
ages, the law being interposed because of trans-
gression. In the fulness of time the Messiah
was incarnate, and the first promises concerning
him fulfilled ; and after his holy life, and preach-
ings, and conquests of the tempter and the
world, he gave himself a ransom for us ; and
conquering death he rose again, ascended into
heaven, being possessed in his manhood of the
fulness of his power, and all things being
delivered into his hands : so that he was made
the general administrator, and Lord of all. And
thus he, more clearly revealing his covenant of
grace, and bringing life and immortality to
light, commissioned his ministers to preach this
gospel to all the world. And thus the primitive
sovereign is God, and the sovereign by deriva-
tion is Jesus the Mediator, in his manhood
united to the second person in the Godhead 5
and the laws that we are governed by, are the
law of nature with the superadded covenant of
grace; the subordinate officers are angels,
magistrates, and' pastors of the church (having
works distinct) the society itself is called the
church and kingdom of God ; the reward is
everlasting glory, with the mercies of this life
in' order to it; and the punishment is ^verlast^
ing misery with the preparatory judgments^

Of the Knowledge of God. 191

especially on the soul, which are here inflicted.
Subjection is due upon our first being ; and is
consented to or vowed in baptism, and is to be
manifested in holy obedience to the death. This
is the sovereignty and government of God. And
now let us see how God as our sovereign must
be known.

1. The princes, and all the rulers of the
world, must understand their place and duty:
they are first God's subjects, and then his
ofHcers, and can have no power but from God,
Rom. xiii. 3, 4. nor hold any but in dependance
on him, and subordination to him. Their pov/er
extendeth no further than the heavenly sove-
reign hath signified his pleasure, and by com-
mission to them, or command to us, conferred
it on them. As they have no strength (cr
natural power) but from the omnipotent God,
so can they have no authority (or governing
power or right) but from the absolute king of
all the world. They can less pretend to a right
of governing not derived from God, than a
justice or constable may to such power npt
derived from the earthly sovereigns.

Princes and states also must hence understand
their end and work. God who is the beginning,
must be the -end also of their government : their
laws must be but by laws subservient to his
laws, to further men's obedience to them, The
common good, which is their lower nearer end,
musjt be measured by his interest in the nations,

192 Of the Knowledge of God,

and men's relations unto him. The commoK
possession of his favor, blessing and protection,
is the greatest common good. His interest in
us, and our's in him, must therefore be princi-
pally maintained.

2. The knowledge of God as our sovereign
king, must bring the whole man in subjection to
him. Our understandings must be subject to his
doctrine ; and resigned to him, as teachable and
tractable. When we know what is his law and
will, we must rest in it, though we know not the
reasons of it. We take not on us to be compe-
tent judges of all the reasons of the laws of men,
l)ut must obey them without disputing the
reasons (with the limitations after to be men-
tioned,) How much more must we submit to
the wisdom of the infallible lawgiver, that
cannot deceive, or be deceived ! Our wills also
must be fully subject to his will, revealed
by his precepts. We must desire no more to
move us, or to stop us, but to know w^hat God
would have us do. As the first wheel in a
watch or other engine movetli all the rest, so
the v/ill of God must move all our wills, and
rule our hves. We must take heed above all
things in the world, lest our wills (which are the
lower wheels) should have any such defects,
distempers, reserves, any carnal bias, interest,
or inclination, that makes them unfit to receive
the law of God, or be ruled by his will. We
must imitate our Lord (Heb. x. 7.) and learn of

Of the Knowledge of God, 193

the prophet, Ps. xl. 8. '' I delight to do thy
will, O God." With cheerful readiness to obey,
we must stand waiting for the word of his
command; and say, as Ps. clxiii. 10. " Teach
me to do thy will, for thou art my God :" And^
as Samuel, (1 Sam. iii.9.) " Speak Lord, for
thy servant heareth." When a man's selfish
carnal will is mm-tified, and his will lies fiat
before the Lord, and wholly applieth itself to
his will, and it is enough to a m.an to move
him in the greatest matters, to know that it is
the will of God— this is a state of true subjec-
tion. Thus must we be in subjection to the
Father of Spirits, submitting even to his sharp-
est dispensations. Heb. xii. 9. And all the
church is subject unto Christ. Ephes. v. 24.
And this is essential to our holy covenant and
Christianity itself. When God is taken to ber
our God, and we give up ourselves to be his
people ; when Christ is taken to be our Saviour,
and we give up ourselves to him as his members,
and redeemed ones, it essentially containeth
our taking him for our chief governor, and
giving up ourselves to him as his subjects.
Take heed of that wisdom that would overtop
the wisdom of God, and be your guide itself,
without depending on his wisdom. — This is the
foolish damning wisdom of the world. Tf.ke
heed of that concupiscence of will that w^ould
be your ruler, and overtop the will of God, -^

194 Of the Knowledge of God.

For this is the grand rebel, and greatest enemy
of God and iis,

3. And subjection must produce obedience.
Subjection is the consent of the will to be sub-
jects, and to obey : obedience is the actual
performance of commanded duties. Subjection
is the root of obedience, and virtually con-
taineth it: obedience is the fruit of subjection,
and supposeth it. If God be your master,
shew it by his fear, or service. Mai. i. 6. It
is not calling Christ our King, but obeying him
before all, that will prove us subjects. Matt,
vii. 21. '^ Not every one that saith unto me,
Lord, Lord, shall enter into the kingdom of
heaven ; but he that doth the will of my Father
which is in heaven.*' Rom. xii. 1, 2. **I beseech
you therefore brethren, by the mercies of God,
that you present your bodies a living sacrifice,
holy, acceptable to God, your reasonable ser-
vice : and be not conformed to this world ; but
be you transformed (or turned into other men)
by the renewing of your mind, that you may
prove what is that good, that acceptable and
perfect will of God." ^' And this is the will of
God, even your sanctification." 1 Thes. iv. 3.
1 Peter iv. 1,2. *' Forasmuch then as Christ
hath suffered for us in the flesh, arm yourselves
likewise with the same mind : for he that hath
suffered in the flesh hath ceased from sin ; that
he no longer should live the rest of his time in

Of the Knoivledge of God. 195

the flesh to the lusts of men, but to the will
of God." Yea we should " stand perfect and
complete in all the will of God." Col. iv. 12.
And by the power of the word of God, every
thoup;ht should be brought in obedience unto
Christ. 2 Cor. x. 5. Our obedience should be
publijc and exemplary. Rom. xvi. 19. *' For so
is the will of God, that with well doing we
put to silence the ignorance of foolish men."
1 Peter ii. 15. Obedience is better than sacri-
fice. 1 Sam. XV. 22. Whatever you do, there-
fore keep close to the law of God.

4. To this end we must labor to know
the law, and be acquainted with God's will.
The book of nature must be studied : the holy
scripture must be searched, John v. 39. and
meditated in both day and night. Ps. i. 2.
Princes must have this book continually in their
hands. Deut. xvii. 18-— 20. Josh. i. 8. 9. Rich
and poor must learn it, that they may obey it.
Deut. vi. 6, 7.

5. And our subjection to God obligeth us
to a subjection to the officers that he sets over
us. If any man say to judges, justices and
constables, I will obey the king, but you are
not kings, therefore I will not obey you, he
shall suffer as disobeying the king in his officers.
Contempt of magistrates and ministers, reflects
on God. ♦

6. Yea hence we must practically understand,
ill what respect to obey our governors, Not

196 Of the Knowledge of God,

merely as the officers of men ; not only as;
chosen by the people; but as the officers of
God, that from him have their authority. The
atheistical politicians, that derive authority no
higher than the sword, or the people's choice,
or natural strength, do teach men to obey their
governors, but as a little dog submits imto a '
mastiff, or so far as their commodity persuadeth
them, but not for conscience in obedience to
God. And they teach men to look to no higher
end than common preservation and liberties,
and not to expect protection or reward from
the absolute sovereign. In a word, they entice
all princes and people into damnable rebellion
against the Lord ; as much as if they should
entice all constables and justices to hold their
places without dependance on the prince. But
God teacheth us that '' there is no power but
of God : the powers that be are ordained of
God : whosoever therefore resisteth the power,
resisteth the ordinance of God : and they that .
resist, shall receive to themselves damnation:
for he is the minister of God to us for good ;
even the minister of God, an avenger to execute
wrath upon him that doth evil." Rom. xiii. 1,,
2, 4. " Wherefore we must needs be subject
not only for wrath, but also for conscience sake.
For they are God's ministers, continually attend-
ing upon this very thing; and for this cause we
must pay them tribute." ver. 5, 6. " Submit
yourselves to every ordinance of man for the

Of the Knoivledge of God, 197

Lord's sake, For so is will of God." 1 Peter

ii. 13, 15. Dent. i. 16, 17. ''Judge righteously
between every man and his brother ye shall
not respect persons in judgment; but shall hear
the small as well as the great ; you shall not be
afraid of the face of man : for the judgment is
God's." 2 Chron. xix. 6, 7. " And he said to
the judges, take heed what ye do : for you judge
not for man, but for the Lord, who is with you
in the judgment : wherefore let the fear of the
Lord be upon you." But our atheistical politi-
cians would teach rulers that they are none of
the ministers of God, and that they judge for
man only and not for him. The nature of all
true obedience is such as Paul describeth in
children and servants, Eph. vi. 1, 5 — 7, that
fetcheth its rise and motives from the Lord.
" Children obey your parents in the Lord, for
this is right. Servants, be obedient to them
that are you masters according to the flesh, with
fear and trembling, in singleness of your heart,
as unto Christ; not with eye-service, as men-
pleasers; but as the servants of Christ, doing
the will of God from the heart ; with good will
doing service as to the Lord and not to men."
So Col. iii. 22, 23.

7. Hence also you must learn, that God's
authority is the highest authority, and there is
indeed no such thing in the world as true autho-
rity that is against him, or not subordinate
unto him. And therefore if men command u^

198 ^ Of the K?iotvledge of God.

to disobey God, by neglecting that which is
hie ef nunc a duty, or by sinning against him,
their commands are from a disobedient will of
their own, but from no authority : and it is
better in such cases, to obey God than man.
Acts V. 29 ; so many prophets, apostles, and
other martyrs, would not have been sacrificed
by the fury of persecutors, if they had thought
it just to obey them before God. God never
gave any man authority against him : nor to
nullify his laws. The acts of a justice or
constable against the king, or beyond their
power, are private or rebellious acts, and not
authoritative. And so are the laws of men that
are against God. Yet note well, that though
we must rather disobey men than God, yet we
may not forcibly resist, when we may not obey
them. And in some cases, (as if a king would
ravish a woman, or the like) when it is lawful
to resist his fact, it is not lawful to resist hig
iState, and disturb the government of the com-
monwealth. Obey men cheerfully, when God
forbids it not : but see that God be your abso-
lute sovereign, whose laws can be dispensed
with by none.

If parents or masters command you to break
the laws of God, obey them not. Despise them
not, but humbly deprecate their displeasure, and
obey them in all other things; but in the unlaw-
ful thing obey them not : no not if they were the
greatest princes upon earth; — but say, as the

Of the Knowledge of God, 199

three witnesses of God, Dan. iii. 16, \1 ,—" We
are not careful to answer thee m this matter: if
it be so, our God whom we serve is able to deli-
ver us from the burning fiery furnace, and he
will deUver us out of thy hands O king : but if
not, be it known unto thee O king, that we will
not serve thy gods, nor w^orship thy golden
image which thou hast set up."

What I have said of magistrates, in the two
last cases, I mean also of pastors of the church :
they must be obeyed in and for the Lord, but
not against the Lord. Saith Paul, of the
churches of Macedonia, 2 Cor. viii. 5, " They
p-ave their own selves to the Lord, and unto us
by the will of God." See Acts xx. 28. 1 Thes.
V. 12. Luke X. 16. " He that heareth you hear-
eth me, and he that despiseth you despiseth
me." And yet the leaven of the pharisees must
be avoided ; and an angel from heaven be held
as accursed, if he should preach another gospel.
Gal. i. 8. And I would not have flatterers to set
either princes or pastors above the angels of
heaven: though yet in other respects we may be-
still obliged, as I said before, to hear and to

obey them.

8. And the knowledge of God's sovereignty
must teach us to fear his righteous threatnings,
and reverence his justice, and prepare ourselves-
to be judged by him. He ruleth by his laws,
and so by threatnings and promises, which he
will make good. It is not a painted fire that he

200 Of the Knozdedge of God.

threateneth. Judgment is a part of government*
Laws are but shadows if there be no execution.
** O worship the Lord in the beauty of holiness ;
fear before him all the earth. Say among the

heathen that the Lord reigneth " Ps. xcvi. 9,

10. As his promises, so his peremptory threat-
nings shall be fulfilled. He will not revoke his
established laws for fear of hurting wilful sinners
that will not fear his judgments till they feel
them. Ps. xxxiii. 8. ** Let all the earth fear the
Lord, let all the inhabitants of the world stand
in awe of him : for he spake and it was done ; he
commanded and it stood fast." Mark also the
present judgments of the Lord, and rush not on
his indignation. For *' the Lord is known by
the judgments which he executeth : the wicked
is. (oft) snared in the work of his own hands."
Ps. ix. 16. Though " the wicked contemn God,
and say in his heart, Thou wilt not require it,"
Ps. X. 13. yet they shall find that '' he beholdeth
mischief to requite it with his hand; and that he
is the helper of the fatherless and poor that
commit themselves unto him." ver. 14. " The
Lord's throne is in heaven: his eyes behold, his
eyelids try the children of men : the Lord trieth
the righteous, but the wicked and him that
loveth violence his soul hateth." Ps. xi. 4, 5.

9. The sovereignty of God is a comfort to
his loyal subjects. They may be sure that he
will protect them, and make good his word..
Behold he cometh, and his reward is with him.

Of the Knowledge of God. 201

Hev. xxii. 12. The righteous judge at his
appearing will give the crown of righteousness
to all them that love his appearing. 2 Tim. iv. 8.
'•' O let the nations be glad and sing for joy, for
thou shalt judge the people righteously, and
govern the nations upon earth." Ps. Ixvii. 4.
*' Let the heavens rejoice, and the earth be glad
before the Lord; for he cometh, for he cometh
to judge the world with righteousness and the
people with his truth." Ps. xcvi. 11, 13.

10. Lastly, the knowledge of God as our
sovereign . king, must cause us to desire and
pray for and promote the glory of his kingdom ;
and the obedience of his subjects in the world,
that his name may be hallowed, by the coming
of his kingdom, and the doing of his will on
earth as it is in heaven, must be the matter of
our daily requests to God. It must be the grief
of every subject of the Lord, to think of the hea-
then and infidel parts of the world ; and to see
the rebellion of the profane among us; and that
tiie lavrs of God are unknown or despised by the
most of men. Alas! what abundance are ruled
by their lusts, and self-conceitedness, and cor-
rupted wills, and the customs of the world, or
the Avills of men; but how few are ruled by the
lav*^s of God ! O how should it grieve an honest
heart, to see God's kingdom hindered by infi-
delity, and weakened, divided, and disturbed by
popery and heresy, and dishonored by scandal
aad impiety as it is ! and to see the multitude.

202 Of the Knowledge of God.

and the violence and industry of corrupters,
dividers and destroyers; and the fewness, the
coldness, and remissness of the builders, the
healers, and restorers! All you that are loyal
subjects to your Lord, lament these ways of
rebellion and disobedience, and the diminutions
and distempers of the subjects of his kingdom,
and the unfaithfulness and negligence of his
ministers : and bend your cares, desires and
prayers, to the promoting of God's kingdom
in you, and in the world ; and befriend not
any thing that hindereth its prosperity.

CHAPTER XV.

14. The third of these relations, and the next
point in the knowledge of God to be spoken
of, is, that he is " our most loving Father, or
bountiful Benefactor." As he is good, so he
doth good. Ps. cxix. 68. And as he is the
chiefest good, so he bestoweth the greatest
benefits : and therefore is thence by a necessary
resultancy, our most bountiful benefactor. The
term *' Father" comprehendeth in it all his three
great relations to us. 1. A father gives being
to his children, and therefore hath some pro-
priety in them; and God is the first cause of
our whole being, and therefore we are his own.
2. A father is the governor of his children: and

Of the Knowledge of God, 203

God is our chief governor. 3. A father tenderly
loveth his children that are childlike, loving, and
obedient to him ; and seeketh their felicity : and
so doth God love, and v^ill make happy his
loving and obedient children, who have not only
their being from him as their maker, but their
new being or holy nature from him as their
sanctifier. And this last being the end and
perfection of the rest, doth communicate its
nature to the rest as the means. And so, 1.
The new nature that God thus giveth us in our
regeneration, is not from his common love, but
is an act of special grace, proceeding from his -
special fatherly love. 2. The government that
he exerciseth over them as his regenerate chil-
dren, is not a common government, such as is
that of the mere law of nature or of works; but
it is a special government by a law of grace, a
justifying, remedying, saving law, or covenant ;
together with an internal illuminating, quicken-
ing, guiding spirit, with church-state, and officers
and ordinances all suited to this way of grace ;
even as his dominion or propriety by redemption,
and our sanctification and resignation, is not a
common propriety, but a gracious relation to us
as our own Father, who have the endeared rela-
tion to him of being his own children. All is
from love, and in a way of love, and for the
exercise and demonstration of love: so that
v/lien I call God " our Benefactor," I precisely
distinguish this last part of his relations to us.

204 Of the Knowledge of God,

from the rest : but when I call him " a Father,"
I mean the same thing, or relation which a bene-
factor signifieth ; but with fuller aspect on the
foregoing relations, and connotation of them as
they are perfected all in this.

And here, I. I shall briefly name the benefits
on which this relation of God is founded. And
1. Even in creating us, he acted as a bene-
factor, giving us the fundamental good of being,
and the excellency of manhood. 2. By setting-
us in a well furnished world, and putting all
things under our feet, and giving us the use of
creatures. 3. By entering into the relation of a
governor to us, and consequently engaging him-
self to terms of justice in his dealing with us,
and to protect us, and reward us, if we did
obey ; and making us capable of an everlasting
happiness as our end, and appointing us suffi-
cient means thereto. These benefits denomi-
nated God the great Benefactor or Father unto
man, in the state of his creation.

But then moreover, he is a common Benefactor
also. 4. By so loving the world as to give his
only begotten Son, to be their Redeemer; a
sufficient sacrifice for sin. 5. By giving out his
promise or covenant of grace, and making a
common deed of gift of pardon, reconciliation,
and eternal life, to all that will accept it in and
with Christ, to gospel ends. 6. By sending
forth the messengers of this grace, commanding
them to preach to every creature the gospel, or

Of the Knowledge of God. 205

word of reconciliation committe/i to them, and
to beseech men in Christ's stead, as his embas-
sadors, as if God himself did entreat by them,
to be reconciled to God. Matt, xxviii. 18, 19.
Mark xvi. 16. 2 Cor. v. 19, 20. 7. By affording
some common mercies without, and motions of
his Spirit within, to second these invitations.
But though by this much God hath a title to
their dearest love, yet they have no title to his
highest benefits, nor are in the nearest relation
of children or beneficiaries to him.

But, 8. When he begetteth us again to a
lively hope, by his incorruptible seed, and
giveth us both to will and to do, and when the
Father effectually draweth us to the Son, and
reneweth us according to his image, and taketh
away our old and stony hearts, and giveth us
new and tender hearts, and giveth us to know
him, and love him as a Father ; then is he our
Father in the dearest and most comfortable
sense, and we are his children that have interest
in his dearest love. 9. And therefore we have
his Spirit, and pardon, justification and recon-
ciliation with him. 10. And also we have
special communion with him in prayer, praises,
sacraments, and all holy ordinances and con-
versation. 11. And we and our services are
pleasing to him, and so we are in the hght of
his countenance, and under a special promise of
his protection and provision, and that all things-
shall work together for our good. 12. And we

L

206 Of the Knowledge of God,

have the promise of perfection in everlasting;
glory.

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

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

2. The fatherly love and benefits of God,,
do call for our best returns of love. The bene-
fits of creation, oblige all to love him with all
their heart, and soul, and might : much more
the benefits of redemption ; and especially as
applied by sanctifying grace to them that shall
be heirs of life, it obligeth them by multiplied
strongest obligations : the worst are obliged to
as much love of God, as the best (for none can
be obliged to more than to love him with all
their heart, &c.) but they are not as much obliged
to that love : v\^e have new and special obliga^
lions J and therefore must return a hearty loYe„

Of the Knowledge of God. 207

•or we are doubly guilty. Mercies are love's
-messengers, sent from heaven, to win up our
hearts to love again, and entice us thither* All
mercies therefore should be used to this end^
That mercy that doth not increase, or excite
-and help our love, is abused and lost, as seed
that is buried when it is sowed, and never more
appeareth. Earthly mercies point to heaven,
and tell us whence they come, and for what.
Like the flowers of the spring, they tell us of
the reviving approaches of the sun-: but like
foolish children, because they are near us, we
love the flowers better than the sun ; forgetting
that the winter is drawing on. But spiritual
mercies are as the sunshine that more imme-
diately dependeth on, and floweth from the sun
itself. And he that will not see (and value) the
sun by its light, will never see it ! These beams
come down to invite our minds and hearts to
God; and if we shut the windows, or play till
night, and they return without us, we shall
he left to utter darkness.

The mercies of God must imprint upon our
minds the fullest and deepest conceptions of
him, as the most perfect, suitable, lovely object
to the soul of man. When all our good is origi-
nally in him, and all flows from him, that hath
the goodness of a means, and finally himself is
all; not to love God then, is not to love good-
ness itself; and there is nothing but good that
is suited to our love. Night and day therefore
l2

208 Of the Knowledge of God.

should the believer be drawing and deriving
from God, by the views and tastes of his
precious mercies, a sweetness of nattire, and
increase of holy love to God, as the bee sucks
honey from the flowers. We should not How
and then for a recreation light upon a flower,
and meditate on some mercy of the Lord, but
make this our work from day to day, and keep
continually upon our souls, the lively tastes,
and deep impressions of the infinite goodness
and amiableness of God. When we love God
most, we are at the best, most pleasing to God ;
and our lives are sweetest to ourselves : and
when we steep our minds in the believing
thoughts of the abundant fatherly mercies of
the Lord, we shall most abundantly love him.
Every mercy is a suitor to us from God ! The
contents of them all is this *' My son, give me
thy heart." " Love him that thus loveth thee."
Love him, or you reject him. O wonderful
love ! that God will regard the love of man !
that he will enter into a covenant of love ! that
he will be related to us iii a relation of love !
and that he will deal with us on terms of love !
that he will give us leave to love him, that
are so base, and have so loved earth and sin !
yea, and that he will be so earnest a suitor for
our love, as if he needed it, when it is only we
that need ! But the paths of love are mysterious
and incomprehensible.

3. As God is in special a benefactor and

Of the Knowledge of God. 209

Father to us, we must be the readiest, and most
diligent in obedience to him. Child-like duty
is the most willing and unwearied kind of duty.
Where love is the principle, we shall not be
eye servants, but delight to do the will of God,
' and wish, O that I could please him more ! It is
a singular delight to a gracious soul to be upon
any acceptable duty; and the more he can do
good, and please the Lord, the more he is
pleased.. As fatherly love and benefits are the
fullest and the surest, so will fiUal duty be.
The heart is no fit soil for mercies, if they grow
not up to holy fruits. The more you love, the
more cheerfully will you obey.

4. From hence we must well learn, both how
God is man's end, and what are the chief means
that lead us to him.

1. God is not the end of reason, nakedly
considered, but h-Cs is finis amantis, the end
which love inclineth us to, and which by love
is attained, and by love enjoyed: the under-
standing of which would resolve many great
perplexing difficulties that a natura finis do step
into our way in theological studies. I will
name no more now, but only that it teachetli
us, how both God and our own fehcity in the
fruition of him, may be said to he our ultimate
end, without any contradiction, yet so that it be
eminently and chiefly God. For it is a union
(such as our natures are capable of) that is
desired, in which the soul doth long to be
i-3

210 Of the Knowledge of God.

swallowed up in God: understand but what a
filial or friendly love is, and you may under-
stand what a regular intention is, and how God
must be the christian's end.

2. And withal, it shews us, that the most
direct and excellent means of onr felicity, and to
our end, are those that are most suited to the
work of love. Others are means more remotely,
and necessary in their places ; but these directly.
And therefore the promises and narratives of the
love and mercy of the Lord, are the most direct
and powerful part of the gospel conducing to our
end; and the threatnings the remoter means. And
therefore as grace was advanced in the world, the
promissory part of God's covenant or law grew
more illustrious, and the gospel consisted so
much of promises, that it is called glad tidings
of great joy. And therefore the most full de-
monstration of God's goodness and loveliness to
our hearers, is the most excellent part of all our
preaching, though it is not all. And therefore
the meditation of redemption, is more powerful
than the bare meditation of creation, because
it is redemption that most eminently revealeth
love. And therefore Christ is the principal
means of life, because he is the principal mes-
senger and demonstration of the Father's love,
and by the wonders of love which he revealeth
and exhibiteth in his wondrous grace, he wins
the soul to the love of God. For God will have
external objective means and internal effective

Of the Knowledge of God. 211

means concur, because be will work on man
agreeably to the nature of man. Though there
was never given out such prevalent invincible
measures of the Spirit, as Christ hath given for
the renewing of those that he will save, yet shall
not that Spirit do it without as excellent objec-
tive means. And though Christ, and the riches
of his grace revealed in the gospel, be the most
wonderful objective means, yet shall not these
do it without the internal effectual means. But
when love doth shine to us so resplendently
without us, in the face of the glorious Sun of
love, and is also let into us by the Spirit's illumi-
naiton, that sheds abroad this love in our hearts,
then will the holy fire burn, which comes from
heaven, and leads to heaven, and will never rest
till it has reached its centre, and brought us to
the face and arms of God.

5. And from the fatherly relation and love of
God, we must learn to trust him, and rest our
souls in his securins; love. Shall we distrust a
Father ! an omnipotent Father ! Thei-efore is
this relation prefixed to the petitions of the
Lord's prayer, and we begin with ^' Our Father
which art in heaven," that when w^e remember
his love, and our interest in him, and his alsuffi-
ciency, we may be encouraged to trust him, and
make our addresses to him. If a Father, and
such a Father smite me, I will submit, and kiss
the rod; for I know it is the healing fruit of
love. If a Father, and such a Father afflict me,

212 Of the Knowledge of God.

wound me, deal strangely with me, and grieve
my flesh, let me not murmur or distrust him ;
for he well understandeth what he doth, and
nothing that shall hurt me finally can come from
omnipotent paternal love. If a Father, and
such a Father kill me, yet let me trust in him,
and let not my soul repine at his proceedings,
nor tremble at the separating stroke of death.
A beast knows not when we strive with him,
what we intend, whether to cure, or to kill him :
but a child need not fear a killing blow, nor a
loving soul a damning death, from such a
Father. If he be a Father, where is his love
and trust?

6. If God be our Father, and so wonderful
a benefactor to us, then thanks and praise must
be our most constant work, and must be studied
above all the rest of duty, and most diligently
performed. If the tongue of man, which is
called his glory, be made for any thing, and
good for any thing, it is to give the Lord his
glory, in the thankful acknowledgment of his
love and mercies, and the daily cheerful praises
of his name. Let this then be the christian's
work.

7. The children of such a Father, should live
a contented cheerful life. Diligence becometh
them, but not contrivances for worldly great-
ness, nor carking cares for that which their
Father hath promised them to care for. Humi-
lity and reverence beseemeth them, but not

Of the Knowledge of God, 213

dejection and despondency of mind, and a still
complaining, fearful, troubled, disconsolate soul.
If the children of such a Father shall not be
bold and confident, and cheerful, let joy and
confidence then be banished from the earth,
and be renounced by all the sons of men.

CHAPTER XVI.

15. There are yet divers subordinate attri-
putes of God, that being comprised in the
forementioned, may be passed over vv^ith the
briefer touch. And the next that I shall speak
of, is, his freedom. And God is free in more
senses than one ; but for brevity, I shall speak
of all together.

1. And firsf, God hath a natural freedom of
will, being determined to will by nothing with-
out him, nor liable to any necessity, but what
is consistent with perfect blessedness and
liberty. His own being, and blessedness, and
perfections, are not the objects of his election;
and therefore not of that which we call free will :
but all his works without, as creation, provi-
dence, redemption, &c. are the effects of his
free will : not but that his will concerning all
these, hath a necessity of existence ; for God
did from eternity will the creation, and all that
is done in time ; and therefore from eternity

214 Of the Knowledge of God,

that will existing, had a necessity of existence :
bat yet it was free, because it proceedeth not
necessarily from the very nature of God : God
was God before he made the world, or redeemed
it, or did the things that are daily done. And
therefore one part of the schoolmen maintain,
not only that there is contingency from God,
but that there could be no contingency in
the creature, if it had not its original in
God : the liberty of God being the fountain of
contingency.

2. There is also an eminency both of domi-
nion and sovereignty in God, according to
which he may be called free. His absoluteness
of propriety freeth him from the restraint of
any obligation, but what floweth from his own
free will, from disposing of his own as he
pleases. And his absolute sovereignty freeth
him from the obligation of his own laws as
laws, though he will still be true to his promises
and predictions. Let man therefore take heed
how he questioneth his maker, or censureth
Jiis laws, or works, or ways.

CHAPTER XVII.

16. Another attribute of God is his justice.
With submission I conceive that this is not to
be said to be from eternity, any otherwise than

Of the Knowledge of God. 215

all God's relations are (as creator, redeemer,
&c.) because there is no time with God. For
though the blessed nature denominated just is
from eternity, yet not the formality or denomi-
nation of justice. For justice is an attribute
of God, as he is governor only : and he was
not governor, till he had creatures to govern:
and he could not be a just governor when he
w-as no governor. The denomination did not
arise till the creation had laid the foundation.
Many questions may be resolved hence, which

1 will not trouble you to recite.

Justice in God is the perfection of his nature,
as it giveth every one his due, or governeth the
world in the most perfect orders for the ends of
government. Because he is just, he will reward
the righteous, and difference between the godly
and the wicked : for that governor that useth
all alike, is not just. The crown of righteous-
ness is given by him as a righteous judge,

2 Tim. iv. 8.

I. The justice of God is substantially (in
men we call it an inclination) in his nature, and
so it is eternal.

II. It is founded formally in his relation of
*' governor.''

III. It is expressively first in his laws : for
as a just governor he made them suited to the
subjects, objects, and ends.

IV. It is expressively secondarily in his
judgments and executions; which is when

216 Of the Knowledge of God*

they are according to his law ; or in the cases
of penalty where he may dispense at least
according to the state of the subject, and fitted
to the ends of government.

1. The justice of God is the consolation of
the just: he will justify them whom his gospel
justifieth, because he is just. The justice of
God in many places of scripture, is taken for
his fidelity in vindicating his people, and his
judging for them, and procuring them the happy
fruits of his government, and so is taken in a
consolatory sense, Ps. Ixxxix. 14. " Justice and
judgment are the habitations of thy throne;
mercy and truth shall go before thy face,'*
2 Thes. i. 5, 6. " It is a righteous thing with
God to recompense tribulation to them that
trouble us, and rest to the troubled."

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

Of the Knowledge of God. 217

CHAPTER XVIII.

17. Another of God's attributes is his holi-
ness. He is called holy. 1. As he is tran-
scendently above and separated from all the
creatures, in comparison of whom the heavens
are not clean ; and from whom all things stand
at an infinite distance. 2. As the perfection of
his nature is the fountain of all moral good.
1. In the holiness of his law, the rule of
holiness. 2. In the holiness of the soul : and,
3. In his holy judgments. And consequently
as this perfect nature is contrary to all the
moral pollution of the creature, loathing iniquity,
forbidding and condemning it. That perfect
goodness of the will of God, from whence flow-
eth holy laws, and motions, and the holiness
of the soul of man, is it that scripture meaneth
usually by God's holiness ; rather than the
foresaid distance from the creatures. And
therefore his holiness is usually given as the
reason of his laws and judgments, and of his
enmity to sin: and our hohness is called his
image (who imitate not his transcendency) and
we are commanded to be holy as he is holy,
1 Pet. i. 16. The nature of the image will best
tell us what holiness is in God. Holiness in us
is called the divine nature, 2 Pet. i. 4, and
therefore is radically a right inclination and
disposition of the soul; which hath its rise

M

218 Of the K?iowkdge of God.

from a transcendent holiness in God, even as
our wisdom from his transcendent wisdom, and
our being from his being. Holiness therefore
being indeed the same with the transcendently
moral goodness of God, which I have spoken
of before, I shall say but little of it now. Thus
must the holiness of God be know^n.

I. It must cause us to have a most high and
honorable esteem of holiness in the creature,
because it is the image of the holiness of God.
Three sorts of creatures have a derivative holi-
ness : the first is the law ; Avhich is the mere
signification of the wise and holy will of God,
concerning man's duty, with rewards and penal-
ties for the holy governing of the world ! This
is the nearest image of God, engraven upon that
seal which must be the instrument of imprinting
it on our souls. Now the holiness of the word
is not the mere product of the will of God,
considered as a will; but of the will of God
considered as holy, that is, as the infinite tran-
scendent moral goodness in the architype or
original. For all events that proceed from God,
are the products of his will which is holy, but
not as holy (as the creating, preserving, dispo-
sing of every fly, or fish in the sea, or worm in
the earth, &c.) There is somewhat therefore
in the nature of God, which is the perfection of
his w^ll, and is called holiness, which the holi-
ness of the law doth flow from and express.

This holy word is the immortal seed that

Of the Knowledge of God. 219

begetteth holiness in the soul, which is the
second subject of derived holiness; and this our
holiness is a conformity of the soul to the law,
as the product of the holy will of God, and not
a mere conformity to his predictions, and
decreeing will as such. It is a separation to
God, but not every separation : Pharaoh was
set apart to be the passive monument of the
honor of God's name : and Cyrus was his ser-
vant to restore his people, and yet not thus
holy: but it is a separation from common and
unclean uses ; and a purgation from polluting
vice, and a renovation by reception of the image
of God's holiness, whose nature is to incline the
soul to God, and devote it wholly to him ; both
in justice, because we are his own, and in love,
because he is most holy and perfectly good.

The third subject of hohness is those crea-
tures that are but separated to holy uses ; and
these have but a relative holiness, and secundum
quid: as the temple, the holy utensils, the Bible
as to the materials, the minister as an officer,
the people as visible members, &c.

All these must be reverenced and honored by
us, according to the proportion of their holiness.
1. Our principal reverence must be to the holy
word of God : for holiness is more perfect there
than in our souls. The holiness of the word,
which is it that the ungodly hate or quarrel at,
is the glory of it in the eyes of holy men. We
may much discern a holy and an unholy soul, by
m2

220 Of the Knowledge of God.

their loving or not loving a holy law; especially
as it is a rule to themselves. A distaste of the
holiness of scripture, and of the holiness of the
writings of divines, and of the holiness of theiif
preaching or conference, discovereth an unholy
soul. A love to holy doctrine sheweth that
there is somewhat suitable to it in the soul that
loveth it. It is the elogy of the scriptures^
the promises, the covenant, the prophets and
apostles, that they are all holy. Kom. i. 2.
Ps.cv.42. Luke i. 70, 72. Rev. xviii.20. 2 Tim.
iii. 15. Rom. vii. 12. The holiness of the
scripture doth make it as suitable and savory
to a holy soul, as light is suitable to the eye-
sight, and sweetness to the taste: and tlierefore
it is to them as the honey comb; But to the
unholy it is a mystery, and as foolishness, and
that which is contrary to their disposition, and
they have an enmity to it : which makes a won-
derful difference in their judging of the evidences
of scripture verity, and much facilitateth the
work of faith in one sort, and strengtheneth
unbelief in the other. Holy doctrine is the
glass that sheweth us the holy face of God
himself, and therefore must needs be most
excellent to the saints.

2. And we must honor and love also the
holiness of the saints : for they also bear
the image of the Lord. Their holy affections,
prayers, discourses, and conversations must be
beautiful in our eyes : and we must take heed

O/ the Knowledge of God, 2-

.f those temptations, that either ^^^^
injuries received from any, or from the r Wot.
J.mperfections, or from the.r — ^ "^^^
world or from the contempt and reproacli and
Tandts of the ungodly, would draw us to thn^
dishonorably of their hoUness. He *« ho -re^^
the holy God, w.U honor his image m hi. holy
people I" his eyes a vile person will he con-
eled, but he JiU honor them that fear he

T nr^ Ps XV 4. The saints on earth aie t.ie
ellUntm his eyes, and his delight is in them

Ps. xvi. 2, 3. The breathings of d-- lo^e >,
the holy pi-ayers, praises and speeches of the
faL, 11 their reverend and holy n^^ion ot
his name, are things that a holy soul doA
sweetly relish, and take pleasure in. as «^ would
do to hear an angel .peak of the holy thing, ot
the invisible glory. ,

3 And relative hohness itself, though the
low'est, must be honored by us. Holy oftices
Ld persons in them must be reverenced fo
their relative holiness. Holy days must be
ho ily observed. Holy ordinances (which also
pa ticipate of the holiness of the law, as signifi-
ca ive) must be reverently used. Due reverence

must be given even to that which is lawfully by
":devofedtoaholyuse,asaretempesand

utensils of worship, and the maintenance dedi-
^aS to the service of God. That which is
how must not be devoured, Prov. xx 25. nor
used as we do things- common and unclean.

222 Of the Knowledge of God.

2. God's holiness must make us holy : we
must fall in love with it, and wholly conform
ourselves unto it. Every part of sanctifying
grace must be entertained, and cherished, and
excited, and used by us. Sin must be loathsome
to us because it is contrary to the holiness of
God. No toad or snake should seem to us
so ugly. A dead carcase is an unpleasant sight,
because it sheweth us a privation of natural
life ; but an unholy soul is incomparably a more
. loathsome ghastly sight, because it sheweth us
the privation of the life of holiness. No man
can well know the odiousness of sin, and the
misery and loathsomeness of the unholy soul,
that knoweth not the holiness of God. *' Speak
unto all the congregation of Israel, and say unto
them, Ye shall be holy: for I the Lord your
God am holy." Lev. xix. 2. ** Sanctify your-
selves therefore and be ye holy, for I am the
Lord your God." Lev. xx. 7, 8. " As he that
hath called us is holy, so must we be holy in
all manner of conversation." 1 Pet. i. 25. It is
*' an holy calling wherewith we are called."
2 Tim, i. 9. We are sanctified to be a peculiar
people to Christ. Tit. ii. 14. *' That denying
ungodliness and worldly lusts, we should live
soberly, righteously and godly in this present
world." ver. 12. We are made " an holy priest-
hood to offer up spiritual sacrifice, acceptable
to God, by Jesus Christ." 1 Pet. ii. 5. Rom.
xii. 1, 2, ** We must therefore present our

Of the Knowledge of God. 223

bodies a living sacrifice, holy, acceptable to God,
our reasonable service." For we are " chosen
in Christ before the foundation of the world,
that we should be holy, and without blame,"
Eph. i. 4', and are redeemed and sanctified by
Christ, '' that we may be presented glorious,
holy, and without blemish." Eph. v. 26. 27. See
therefore th^ you " follow holiness, without
which no man shall see the Lord." Heb. xii. 14.
For '' blessed are the pure in heart, for they
shall see him." Matt. v. 8.

3. The holiness of God, must be to us a

standing unanswerable argument to shun all

temptations that would draw us to be unholy,

and to confound all the words of wicked men

that are spoken against holiness. Remember

but that God is holy, and if thou like that

which is spoken against God, thou art his

enemy. Think on the prophesy of Enoch,

Jude 14, 15. '' Behold the Lord cometh with

ten thousand of his saints, to execute judgment

upon all, and to convince all that are ungodly

among them, of all their ungoldy deeds which

they have ungodly committed, and of all their

hard speeches which ungodly sinners have

spoken against him." God will not hold hini

guiltless that taketh his holy name in vain;

much less that blasphemeth holiness, which is

the perfection of his blessed nature.

4. The holiness of God must possess us witli
a sense of our uncleanness, and further our

224 Of the Knowledge, of God.

humiliation. When Isaiah heard the seraphim^
cry, " Holy, holy, holy is the Lord of hosts,
the whole earth is full of his glory," Isa. vi. 3;
he said, ^' Woe is me, for I am undone; because
I am a man of unclean lips, and I dwell in the
midst of a people of unclean lips ; for mine eyes
have seen the king, the Lord of Hosts/' ver. 5*

5. The hohness of God must cause us to
walk continually in his fear, and to take heed
to all the affections of our souls, and even to
the manner of our behaviour, when we come
near to him in his holy worship. What suffered
the Bethshemites for irreverent looking into
the Holy Ark, 1 Sam. vi. 19, and Uzzah but
for touching it? And what a dreadful example
is that of the two sons of Aaron, that were
slain by a devouring fire from the Lord, far
offering strange fire which he commanded not.
Lev. X. 1,2. And Aaron was awed into silence
by this account from God : " I will be sanctified
in them that come nigh me, and before all the
people I will be glorified." ver. 3. Take heed lest
irreverence, or deadness, or customary heartless
wordy services, should be brought before a holy
God. Take heed of hypocritical carnal worship^
The holy God will not be mocked with com-
pliments and shews.

Of the Knowledge of God. 225

CHAPTER XIX^

18. The next attribute of God to be spoken
of is, " his veracity, truth, and faithfulness. '^
This is the result of his perfect wisdom, good-
ness, and omnipotency : for because he is most
wise and powerful, he cannot be necessitated to
lie : and because he is most good, he will not
lie. Though God speaketh by none but a
created voice, and signify his will to us by men,
that in themselves considered are defectible, yet
what he maketh his voice shall speak truth ; and
what he chooseth to signify his will, shall truly
signify it. He therefore condemneth lying in
man, because it is contrary to his own veracity.
For if any should say that God is under no law,
and therefore is not bound to speak truth, or
not deceive a prophet or apostle by his inspi-
rations; I answer, that he hateth lying as con-
trary to his perfect nature, and is himself against
it, and connot possibly be guilty of it, because
of his own perfection ; and not because he is
under a law. Lying comes from some imperfec-
tion, either of knowledge, power, or goodness,
which can none of them befal the Lord. The
goodness of the creature is a goodness of con-
formity to an obliging law; and the goodness
of the law is a goodness of conformity to, and
expression of the good will of God. But the
goodness of God is a perfection of essence, the
ai 3

226 Of 'the Knowledge of God,

primitive goodness, which is the fountain, and
standard, and end of all other good ; and not a
goodness of conformity to another.

And this attribute of God is of very great
use to his servants. 1. From hence we must be
resolved for duty, and for a holy, heavenly life:
because the commands of God are serious, and
his promises and threatenings true. If God
were not true, that tells us of these great eter-
nal things, then might we excuse ourselves
from godliness, and justify the worldling in
his sensual way : there is nothing of common
sense and reason that can be said against a
holy life, by a man that denieth not the truth
of God, or of his word. And to deny God's
truth is most unreasonable of all. O sirs! when
you read and hear of the wonderful weighty
matters of the scripture, of an endless life, and
the way thereto ; bethink you, if these things
be true, what manner of persons you should be
in all holy conversation and godliness ! 2 Peter
iii. ]]. If the word be true, that telleth us of
death and judgment, and heaven and hell, is it
time for us to sin, to trifle, and live unready ?

2. The truth of God is the terror of his
enemies. O happy men, if their unbelief could
make void the threatenings of God, and doubt-
ing of them would make them false : and if
their misery were as easily remedied as denied,
and ended as easily as now forgotten; or for-
gotten hereafter as easily as now ! But true and

Of the Knowledge of God. 227

rio-hteous is the Lord, and from the beginning
hil word is true. Ps. cxix. 16. Not a word shall
fall to the ground, nor a jot or tittle pass
unfulfilled.

3. The truth of God is the ground of faith,
and the stay of our souls, and the rock of all
our confidence and comfort. A christian did
not differ from another man (unless in being
somewhat more deluded) if God were not true.
But this is the foundation of all our hopes, and
the life of our religion; and all that we are as
christians, proceeds from this. Faith is anima-
ted by God's veracity, and from thence all other
grace's flow, or are excited in us. O christians,
what a treasure is before your eyes, when you
open the blessed book of God ! what hfe should
i*t put into your confidence and comforts, to
think that ail these words are true ! All those
descriptions of the everlasting kingdom, and all
those exceeding precious promises of this life,
and that which is to come, and all the expres-
sions of that exceeding love of God unto his
servants, all these are the true sayings of God.
A faithful witness will not lie, Prov. xiv. 5.
much less will the faithful God. Eternal life
is promised by God that cannot lie. Tit. i. 2.
*' Wherein God, willing raore abundantly to shew
unto the heirs of promise the immutability of
his counsels, confirmed it by an oath : that by
two immutable things, in which it was impos-
sible for God to lie, we might have a strong

228 Of the Knowledge of God.

consolation, who have fled for refuge to lay
hold upon the hope set before us/^ Heb. vi. 17,
18. Let faith therefore live upon the truth of
God, and let us be strengthened, and rejoice
therein.

4. Abhor all doctrines which deny the truth
and faithfulness of God; for they destroy the
ground of christian faith, of all divine faith, and
all religion. The veracity of God is the formal
object of all divine faith. We believe God,
because he cannot lie : if he can lie, and do lie,
he is not credible. But you will say, — Is there
any that hold such odious doctrines ? Answer,
— I like not the charging of persons with the
consequences of their opinions which they dis-
cern not, but disclaim : God will not charge
them with such consequences, who do their best
to know the truth; and why should we? All
men have some errors, whose consequences
contradict some articles of faith. It is not the
persons that I persuade you to dislike, but the
doctrine : and the doctrine is never the less
to be abhorred, because a wise or good man
may hold that which doth infer it.

I shall now instance only in the dominican's
predetermination. They that hold that it is
necessary to the being of every circumstantiated
act, natural and free, that God be the principal
immediate physical efficient predetermining
cause of it, do hold that he so causeth all the
false speeches and writings (as well as other

Of the Knowledge of God. 229

sins) that ever were spoken or written in the
world : not only as they are acts in genere, but
as these words in particular; as that he so
predetermined the tongues of Ananias and
Saphira to say those very words which they
said, rather than others. Now seeing it is
apparent 1. That God hath not a voice but,
speakelh to us by a created voice, even by
prophets and apostles, and that the Scripture
was written by men. 2. And that God's
veracity, which is the formal object of our
faith, consisteth in his not using lying instru-
ments, nor sending a lying messenger to us;
(it is veracitas revelantis per allum.) 3. And
that no way of inspiration can make God to be
any more the cause of the words or writings of
^ an apostle, than his immediate physical efficient
specifying predetermination doth; (for it can
do no more than irresistibly as the first cause,
physically to premove the agent to this thought,
will, word, or deed, considered with all its
circumstances) it foUoweth that we have no
certainty when God premoveth an apostle or
prophet to speak true, and when to speak
falsely; and that no words or writings are of
certain truth, upon any account of God's inspi-
ration or premotion, because God not only can,
but doth cause all the untruths that are spoken
or written in the world: therefore no faith in
God's revelations hath any sure foundation, nor
any formal object at all: and so all religion is

230 Of the Ktiowkdge of God,

dashed out at a stroke. To say that God
causeth not the falsity of the word, nor the
word as false, but the word which is false,
might well be the justification of them that
affirm God to be but the universal cause of the
word or act in genere as a word or act ; and that
the specification is only from the sinner. But
in them that say he is the particular cause of
this word comparatively rather than another,
it is but a contradiction: 1. For there is no
other cause of the falsity, which is a mere
relation, but that which causeth the rule and the
word or writing which is false, and so lieth the
foundation. 2. It overthroweth all certainty of
faith, if God speak to us by his instruments,
those words that are false: the quod f ahum, as
well as the qua falsLtrrij leave th us no ground of
certainty. The dominicans therefore have but
one task in which their hope is placed, to excuse
their opinion from plain obliterating all divine
belief and religion, and that is, to prove that
there is so great a difference between inspiration
and their physical predetermination, that God
cannot by inspiration premove to an untruth,
though by physical predetermination he may:
this is their task; which I see not the least
possibility that ever they should perform: if
God premove, and predeterminate every will,
and tongue, and pen, to every lie that is spoken
or written, more potently and irresistibly than
I move my pen in writing, it is past my power

Of the Knowledge of God. 231

to understand what more he can do by mspha-
tion, to interest him in the creature's act : or at
least how the difference can be so great, as that
one of the ways he can predetermine all men
to their falsities, and none the other way. But
of this I have written a large disputation; yet
think it not needless, even in a practical treatise,
to say this much here.

5. . The truth of God must teach us to hate
every motion to unbehef in ourselves and
others. It is a heinous sin to give God the lie,
though he speak to us but by his messengers.
Every honest man, so far as he is honest, is to
be believed : and is God less true? A graceless
gallant will challenge you the field for the
dishonor, if you give him the lie. If you deny
God's veracity, you do not only equal him with
the worst of men, but with the devil, who was
a liar from the beginning. Yea, you make him
incapable of being the governor of the world,
or suppose him to govern it by deceits and lies.
Abhor therefore the first motions of unbelief.
It makes men somewhat worse than devils;
for the devils know that God cannot lie, and-
therefore they believe and tremble. Unbelief
of the truth of the word of God, is the curse of
the soul ; the enemy and bane of all grace and
religion, so far as it prevaileth : let it be the
principal care and labor of your souls, to settle
the foundation of your faith aright, and to
discern the evidence of divine authority in the

232 Of the Knowledge of God.

holy scriptures, and to extirpate the remnants
of infidehty in your hearts.

6. Let the truth and faithfulness of God
engage you to be true and faithful to him, and
to each other. You have promised him to be
his servants ; be faithful in your promises : you
are in covenant with him ; break not your cove-
nant. Many a particukr promise of reformation
you have made to God ; prove not false to him
that is true to you.

Be as good as your word to all men that you
have to do with. . Abhor a lie as the offspring
of the devil, who is the father of it : remember
you serve a God of truth; and that it is the
rectitude and glory of his servants to be con-
formable to him. They say the Turks are
offended at Christianity, because of the lies and
falsehood of christians. But sure they were
but nominal christians, and no true christians
that ever they found such : and it is pity that
Christianity should be judged of through the
world, by the lives of them that never were
christians but from the teeth outward, and the
skin that was washed in baptism. They that
will lie to God, and covenant to be his holy
servants, when they hate his holy service, will
lie to man, when their commodity requireth it.
When they seem to repent, and honor him with
their tongues, ** They flatter him with their
mouth, and lie to him with their tongues ; for
their heart is not right with him, neither are

Of the Knowledge of God, ^33

they steadfast in his covenant." Ps. Ixxviii.
34_.37. God saith. Lev. xix. 11. ''Ye shall
not steal, nor deal falsely, nor lie one to ano-
ther." A righteous man hateth lying. Prov.
xiii. 5. The lying tongue is but for a moment.
Prov. xii. 19. For God hateth it, and it is an
abomination to him. Prov, xvi. 16, 17. The
lovers and makers of lias are shut out of the
kingdom of Christ. Kev. xxii. 15.

But above all, false teachers that preach and
prophesy lies, and deceive the rulers and people
of the earth, are abominable to God. See Jer.
xxvii. 10, 14 — 16, and xiv. 14, and xxiii. 25, 26,
32. Ezek. xiii. 9, 12. Isa. liv. 13. When Ahab
was to be destroyed, a lying spirit in the mouth
of his prophets deceived him. And if a ruler
hearken to Ues, all his servants are wicked.
Prov. xxix. 2.

7. Above all, false witness and peijury should
be most odious to the servants of the God of
truth. Prov. xix. 9. '' A false witness shall not
be unpunished, and he that speaketh lies shall
perish." Eccles. v. 4, 5. " When thou vowest
a vow to God, defer not to pay it." Saith David,
*' Thy vows are upon me, O God." Ps. Ivi. 12.
And unto thee shall the vow be performed.
Ps. Ixv. 1. Perjury is a sin that seldom scapeih
vengeance, even in this life. The instances of
Saul the first, and Zedekiah the last of the
kings of Judah, before their desolation, are both
very terrible. Saul's posterity must be hanged,

234 Of the Knoioledge of God.

to stay the famine that came upon the people
for his breaking a vow that was made by Joshua,
and not by him; though he did it in zeal for
Israel. 2 Sam. xxi. Zedekiah's case you may
see, 2 Chron. xxvi. Ezek. xvii. He that swear-
eth, appealeth to God as the searcher of hearts,
and avenger of perjury. The perjured person
chooseth the vengeance of God : he is unfit (till
he repent) to be a member of any civil society ;
for he dissolveth the bond of all societies: he
cannot well be supposed to make conscience of
any sin or villany in the world, against God,
his country, his king, his friend or neighbour,
that makes no conscience of an oath. It is
not easy to name a greater wickedness out of
hell, than to approve of perjury by laws or
doctrine. And whether the church of Rome
do so or not, I only desire them to consider
that have read the third canon of the council
at Lateran, under Pope Innocent the third, where
an approved general council decreeth, that the
pope discharge vassals from their allegiance or
fidelity to those temporal lords that exterminate
not heretics (as they call them) out of their
dominions. What shall restrain men from kill-
ing kings, or any villany, if once the bond of
oaths be nullified? But scripture saith, "keep
the king's commandment, and that in regard of
the oath of God." Eccles. viii. 2. No man
defendeth perjury by name : but to say that men
that swear to do that which God commandeth.

Of the Knowledge of God. 235

or forbids not, are not bound to keep that oath;
or that the pope may absolve men, or disoblige
them that swore fidelity to temporal lords, when
once the pope hath excommunicated them, doth
seem to me of the same importance.

CHAPTER XX.

19. The next attribute to be spoken of is,
his mercifulness, and his long-suffering patience,
which we may set together. This is implied in
his goodness, and the relation of a father before
expressed. Mercy is God's goodness, inclining
him to prevent or remove his creatures' misery.
It is not only the miserable that are the objects
of it, but also those that may be miserable ; it
being as truly mercy to keep us out of it fore-
seen, as to deliver us out of it when we are in it.
Hence it is that he taketh not pleasure in the
death of the wicked, but rather that he turn
and live. And hence it is that he afflicts not
wilhngly, nor grieves the children of men. Lam.
iii. 33. Not that his mercy engageth him to do
all that he can do for the salvation of every
sinner, or absolutely to prevent or heal his
misery ; but it is his attribute chiefly considered
as governor of the rational creature ; and so his
mercy is so great to all, that he will destroy
none but for their wilful sin, and shut none

236 Of the Knowledge of God.

among us out of heaven, but those that were
guilty of contemning it. God doth not prevent
the sinner Vv^ith his judgment, but with his grace
he often doth. He never punisheth before we
are sinners, nor never decreed so to do, as all
will grant. He punisheth none, where his fore-
going commands and warnings have had their
due effect for the prevention : and therefore
because the precept is the first part of his law,
and the threatening is but subservient to that,
and the first intent of a governor is to procure
obedience, and punishing is but upon supposi-
tion that he misseth of the first; therefore is
God said not to afflict willingly; because he
doth it not ex voluiitate antecedente, but ex volun-
tate consequent e, that is (for so the distinction is
found), not as a lawgiver, and ruler by those
laws considered before the violation; but only
as a judge of the law-breakers. But, yet God's
mercy is no security to the abusers of his mercy:
but rather will sink them into deeper misery, as
the aggravation of their sin. As God afflicts
not willingly, and yet we feel that he afflicteth ;
so if he do not condemn you willingly, you
shall find if you are impenitent, that yet he will
condemn you.

If you say, God can be forced to do nothing
against his will : I answer you, that it is not
simply against his will ; for then it should never
come to pass : but it is against the principal act
of his will, which floweth from him as a law-

Of the Knowledge of God, 237

giver, or ruler by laws, in which respect it may-
be said that he had rather that the wicked turn
and live : but yet if they will not turn, they shall
not live. A merciful judge had rather the thief
had saved his hfe by forbearing to steal ; but
yet he had not rather that thieves go unpunished
than he should condemn them.

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

1 . The mercy of God therefore should lead
sinners to repentance, and shame them from
their sin, and lead them up to God in love.

2. Mercy should encourage sinners to repent,
as v/ell as engage them to it : . for we have to do
with a merciful God, that hath not shut up any
among us in despair, nor forbid them to come
in, but continueth to invite when v/e have oft
refused, and will undoubtedly pardon and wel-
come all that do return.

3. Mercy being specially the portion of the
saints, must keep them in thankfulness, love,
and comfort : and all mercies must be improved

238 Of the Knoidedge of God,

for their proper ends : when a merciful God is
pleased to fill up his servants' lives with such
great and various mercies as he doth, it should
breed a continual sweetness upon their hearts,
and cause them to study the most grateful
retribution. He should breathe forth nothing
but thankfulness, obedience, and praise, who
breathes in nothing but mercies from God. As
the food that men live upon, will be seen in
their temperature, health and strength ; so they
that live continually upon mercies, should be
wholly turned into love and thankfulness : it
should become as it were their nature, tempera-
ture and constitution. O how unspeakable is
the love of God, that provideth so sweet a life
for his servants, even in their warfare and pil-
grimage in this world ! that mercy must be as it
were the air that they breathe in, the food which
they must live upon ; and the remembrance,
improvement and thankful mention of it, must
be the business and employment of their lives !
O with what sweet affections, meditations, and
expressions should we live, if we lived but
according to the rate of those mercies upon
which Ave live! Love, and joy, and thanks, and
praise, would be our very lives. What sweet
thoughts would mercy breed and feed in our
minds when we are alone? What sweet appre-
hensions of the love of God, and life eternal,
should we have in prayer, reading, sacraments,
and other holy ordinances ! Sickness and health.

Of the Knowledge of God. 239

poverty and wealth, death as well as life would
be comfortable to us : for all is full of mercy
to the vessels of mercy. O christians, what
a shame is it that God is so much wronged, and
ourselves so mi:^ch defrauded of our peace and
joy, by passing over such abundance of great
invaluable mercies, without tasting their sweet-
ness, or well considering what we do receive !
Had we David's heart, what songs of praise
would mercy teach us to indite ! How affection-
ately should we recount the mercies of our
youth and riper age ! of every place and state
that we have lived, in to the honor of our
gracious Lord, and the encouragement of those
that know not how good and merciful he is !

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

4. The mercifulness of God must cause his
servants to imitate him in a love of mercy.
Be merciful, for your heavenly Father is merci-
ful. Blessed are the merciful, for they shall
obtain mercy. Matt. v. 7. Be merciful in your
censures : be merciful in your retributions : you
are none of God's children, if you love not your
enemies, and pray not for them that curse you,
and do not good to them that hate and persecute
you (according to your power). Matt. v. 44, 45.

240 Of the Knowledge of God,

If you forgive not men their trespasses, but take
your brother by the throat, neither will your
heavenly Father forgive you your trespasses.
Matt. vi. 14, 15. Mark, that even while he is
called '* your heavenly Father," yet he will not
forgive, if you forgive not. Unmerciful men are
too unlike to God, to claim any interest in his
saving mercy, in the hour of their extremest
misery. Men of cruelty, blood, and violence,
he abhorreth : and usually they do not live out
half their days : but they that bite and devour
one another, are devoured one of another. Gal.
v. 15. The last judgment will pass much
according to men's works of mercy to the
members of Christ. Matt. xxv. He shall have
judgment without mercy, that hath shewed no
mercy: and mercy rejoiceth against judgment.
James ii. 13. Pure religion and undefiled before
God and the Father is this, to visit the father-
less and widows in their affliction, and to keep
himself unspotted in the world. James i. 27.
He that having this world's goods, seeth his
brother in need, and shutteth up the bowels of
his compassion from him, how dwelleth the love
of God in him? But above all cruelty, there is
none more devilish than cruelty to souls. And
in those that undertake the place of pastors,
cruelty to men's souls is a far greater sin than
in any others. To starve those that they under-
take to feed ; and to seduce those whom they
undertake to guide, and be wolves to those

Of the Knowledge of God, 241

^hose shepherds they pretend to be ; and to
prefer their worldly honors, and commodity, and
ease, before the souls of many thousands; to
be so cruel to souls, when Christ hath been so
merciful to them, as to come down on earth to
seek and save them, and to give his life a ran-
som for them — this will one day be so heavy a
charge, that the man that must stand as guilty
under it, will a thousand times wish that a mill-
stone had been hanged about his neck, and he
had been cast into the bottom of the sea, before
he had betrayed or murdered souls, or offended
one of the little ones of Christ. Be merciful to
men's souls and bodies, as ever you would find
mercy with a merciful God in the hour of your
5>ecessity and distress.

CHAPTER XXI.

20. The last of God's attributes which 1 shall
now mention, is his dreadfulness or terribleness,
to those that are the objects of his wrath. This
is the result of his other attributes, especially
pf his holmess, and governing justice, and
truth in his commi nations. He is a great and
dreadful God. Dan. ix. 4. A mighty God
and terrible. Deut. vii. 21. A great and ter-
Hble God. Nah. i. 5. With God is terrible

N

242 Of the Knotvledge of God,

mkjesty. Job xxxvii. 22. The Lord most high
is terrible. Ps. xlvii. 22.

1. His children therefore must be kept in a
holy awe. God is never to be approached or
mentioned, but with the greatest reverence. We
must sanctify the Lord of Hosts himself, and he
must be our fear and dread. Isa. viii. 13. Even
they that receive the unmoveable kingdom, must
have grace in their hearts to serve him accepta-
bly with reverence and godly fear, because our
God is a consuming fire. Heb. xii. 28, 29.
When we come to worship in the holy assem-
blies, we should think, as Jacob, Gen. xxviii. 17.
" How dreadful is this place ! This is none
other but the house of God, and this is the gate
of heaven.'' Especially when God seemeth to
frOwn upon the soul, his servants must humble
themselves before him, and deprecate his wrath,
as Jeremiah did, Jer. xvii. 17. " Be not a terror
unto me." It ill becometh the best of men, to
make light of the frowns and threatenings of
God. Also when he dealeth with us in judg-
inetit, and we feel the smart of his chastisements,
though we must remember that he is a Father,
yet withal we must consider that he sheweth
himself an offended Father: and therefore true
and deep humiliation hath ever been the course
6f afflicted saints, to turn away the wrath of a
terrible God.

2. But above all, what cause have the ungod-
ly to tremble at the dreadfulness of that God^

Of the Knozdedge of God. 243

who is engaged in justice, (except they be
converted) to use them everlastingly as his
unpardoned enemies. As there is no felicity
like the favor of God; and no joy comparable
to his children's joys ; so is there no misery
like the sense of his displeasure, nor any terrors
to be compared to those, which his wrath inflictr
eth everlastingly on the ungodly. O wretched
isinner! what hast thou done to make God thine
enemy ? what could hire thee to offend him by
thy wilful sin, and to do that which thou
knewest he forbad and condemned in his word ?
What madness caused thee to make a mock at
sin. and hell, and to play with the vengeance of
the Almighty ? What gain did hire thee to cast
thy soul into the danger of damnation? canst
thou save" by the match, if thou win the wovW
and lose thy soul ? Didst thou not know who
it' was thou hadst to do with ? It had beea
better for thee that all the world had been
offended with thee, even men and angels, great
and small, than the niost dreadful God ! Dids,t
thou not believe him when he told thee how hp
was resolved to judge and punish the ungodly ?
Read it 2 Thes. i. 7—10. and ii. 10, 11. Matt.
XXV. Jude 15. Ps. i. 8cc. What caused thee
to venture upon the consuming fire ? Didst thou
not know that as he is merciful, so he is jealous,
holy, just and terrible? In the name of God,
I require and entreat thee, fly to his mercy in
Jesus Christ ; and hearken speedily to lii^
n2

244 Of the Knowledge of God,

grace, and turn at his reproof and warnings.
To-day while it is called to-day, harden not thy
heart, but hear his voice, lest he resolve in his
wrath, that thou shalt never enter into his rest.
There is no endurino;, there is no overcomino^
there is no contending with an angry, dreadful,
holy God : repent therefore and turn to him,
and obey the voice of mercy that thy soul may
live.

3. The dreadfulness of God, doth tell both
good and bad the great necessity of a Mediator.
What an unspeakable mercy is it that God hath
given us his Son ! and that by Jesus Christ we
may come with boldness and confidence into
the presence of the dreadful God, that else
•would have been to us a greater terror than all

the world, yea than Satan himself. The more
we are apprehensive of our distance from God,
and of his terrible majesty, and his more terrible
justice against such sinners as we have been,
the more we shall understand the mystery of
redemption, and highly value the mediation of
Christ.

4. Lastly, let the dreadfulness of God, prevail
with every believing soul, to pity the ungodly
that pity not themselves. O pray for them, O
warn them, exhort them, entreat them, as men
that know the terrors of the Lord. 2 Cor. v. 11.
If they knew as well as you do what sin is, and
what it is to be children of wrath, and what it is
to be unpardoned, unjustified, and unsanctified.

Of the Knowledge of God. 245

they would pity themselves, and cry for mercy,
mercy, mercy, from day to day, till they were
recovered into a state of life, and turned from
the power of Satan unto God. Alas! they
know not what it is to die, and to see the world
to come, and to appear before a dreadful God !
They know not what it is to be in hell fire ; nor
what it is to be glorified in heaven : they never
saw or tried these things, and they want the
faith by which they must be foreseen by those
that are yet short of nearer knowledge: you,
therefore, that have faith to foreknow these
things, and are enlightened by the Spirit of
God, O pity, and warn, and help the miserable !
Tell them how much easier it is to escape hell,
than to endure it : and how much easier a holy
life on earth is, than the endless wrath of the
most dreadful God. Tell them that unbelief,
presumption, and security, are the certain means
to bring their misery, but will do nothing to
keep it off; though they may keep off the
present knowledge and sense of it, w^hich would
have droven them to seek a cure. Tell them
that death and judgment are at hand, and that
when they laugh, or sport, or scorn, and jest at
the displeasure of the dreadful God, it is posting
toward them, and will be upon them before they
are aware; and when they slumber, their damna-
tion slumbereth not: but while unbelieving sin-
ners say, peace, peace, sudden destruction will
come upon them, as unexpected travail on a

246 Of the Knowledge of God.

woman with child, and they shall not escape.
O tell them how dreadful a thing it is, for a
soul that is unregenerate and unsanctified, to
go from that body which it pampered and sold
its salvation to pleasure, and to appear at the
tribunal of God; and how dreadful it is for
such a soul, to fall into the hands of the living
God. At least save your own souls, by the
faithful discharge of so great a duty; and if
they will take no warning, let them at last
remember, when it is too late, that they were
told in time, what they should see and feel at
last, and what the latter end would prove; and
that God and man did warn them in compassion,
though they perish because they would have no
compassion or mercy upon themselves. Thus
let the terribleness of God provoke you to do
your duty with speed and zeal, for the converting
and saving of miserable souls.

And thus I have briefly set before you the
glass in which you may see the Lord ; and told
you how he must be known; and how he must
be conceived of in our apprehensions ; and how
the knowledge of God must be improved, and
what impressions it must make upon the hearty
and what effect it must have upon our lives.*
Blessed and for ever blessed are those souls,
that have the true and lively image of this God,

Of the Knoivledge of God. 247

^nd all these his attributes imprinted on them,
(as to the creature they are communicable).
And O that the veil were taken from our hearts,
that we all with open face beholding as in a
glass the glory of the Lord, may be changed
into the same image from glory to glory, as by
the Spirit of the Lord. 2 Cor. iii. 18. and may
increase and live in the knowledge of the trvie
and only God, and of Jesus Christ, which, is
eternal life. Amen.

END OF VOL. h

i'fWiUd by T, 1>.^VJS, i«ti, Aliutrne*.

THE

DIVINE LIFE,

THE FIRST,

OF THE KNOWLEDGE OF GOD.

THE SECOND,

OF WALKING WITH GOD.

THE THIRD,

OF CONVERSING WITH GOD IN
SOLITUDE.

By RICHARD BAXTER.

IN TWO VOLUMES,
VOL. II.

LONDON :

PUBLISHED BY J. JONES, 28, LEADENHALL STREET;

CLARKE, PATERNOSTER ROW; OFFOR, NEWGATE STREET;

BAYLIS, MANCHESTER; BLACKLEY, CANTERBURY;

PIPER, IPSWICH; AND SUTHERLAND, ABERDEEN.

1824.

Printed by T. DAVIS, 106, Minories.

THE

DESCRIPTION, REASONS AND REWARD

OF THE

BELIEVER'S

WALKING WITH GOD.

On Genesis v. 24.

By RICHARD BAXTER

LONDON:

PUBLISHED BY J. JONES, 2S, LEADENHALL STREET;

CLARKE, PATERNOSTER ROW; OFFOR, XEWGATE STREET,

BAYLIS, MANCHESTER; BLACKLEY, CANTERBURY;

PIPER, IPSWICH; AND SUTHERLAND, ABERDEEN.

1824.

CONTENTS.

PAGE

Chap. I.
The text explained : what it is to walk with God :
what it oontaineth both for matter and manner 1

Chap. II.
The first use: a lamentation of the practical
atheism of the world. Motives to change your
inordinate creature-converse into converse with
God : how much sinners have to do with God :
more than with all the world besides : shewed
in fourteen instances • . • • • # 42

Chap. III.

An answer to them that think God doth us good
by necessity of nature, as the sun doth illumi-
nate and warm us; and therefore though he
have much to do for us, yet much is not
required from us towards him. And to them
that think he is above our converse, and
unsuitable to us. Ten queries to evince the
necessity of our own holy diligence in godli-
ness : especially of exercising our thoughts

CONTENTS.

PAGE

upon God. Ten mischiefs that befal them
who have not God in all their thoughts ...••• 76

Chap. IV.

Practical atheism further detected. An answer
to them that think it unfit for ignorant men, or
poor men, to think so much of God; and that
it will make me« melancholy and mad. Ten
propositions shewing how far it is our duty to
think of God ; by way of exphcation 100

Chap. V.

An answer to. them that say, God regardeth not
thoughts but deeds. Twelve evidences of the
regardableness of our thoughts • • • • • 116

Chap. VI.

The application to the godly. The benefits of
walking with God. I. It is suitable to human
nature. How it is natural. No middle life
between the sensual and the holy. Of them
that delight in knowledge and moral virtue.
Nature in its first constitution was not only
innocent but holy; proved. II. To walk
with God is the highest and noblest life.

III. It is the only course to prove and make
men truly wise. Proved by ten evidences.

IV. It maketh men good as well as wise, and
advanceth to the greatest holiness and recti-

CONTENTS.

PAGE

tude. Proved by five evidences. V. It is
the best preparation for sufferings and death ;
shewed by seven advantages, to that end ... . 125

Chap. VII.

Five special obligations on true believers to walk
with God, and to avoid inordinate creature-
converse 292

WALKING WITH GOD.

Gen. v. 24.

And Enoch walked with God: and he was not;
for God took him,

CHAPTER I.

Being to speak of our converse with God ia
solitude, I think it will not be unsuitable, nor
unseryiceable to the ends of that discourse, if I
here premise a short description of the general
duty of practical godliness, as it is called in
scripture a walking with God. It is here com-
mended to us in the example of holy Enoch,
whose excellency is recorded in this signal
character, that '' he walked with God :" and his
special reward expressed in the words following
" and he was not; for God took him." I shall
speak most of his character, and then somewhat
of his reward.

The Samaritan and vulgar Latin versions, do
strictly translate the Hebrew as we read it : but
the interpretation of the Septuagint, the Syriac,
the Chaldee and the Arabic, are rather good

VOL. II. B

Walkins: with God.

o

expositions (all set together) of the meaning of
the word, than strict translations. The Sep»-
tuagint and Syriac read it ** Enoeh pleased
God." The Chaldee hath " Enoeh walked in.
the fear of God :" and the Arabic " he walked
in obedience to God.'' And indeed to walk in
the fear and obedience of God, and thereby
to please him, is the principal thing in our
" walking with God.'' The same character is-
given of Noah in Gen. \i, 19. and the extraordi-
nary reward annexed ; he and his family were
saved in the deluge. And the holy life which
God commanded Abraham is called " a walking
before God." Gen. xvii. 1, ** Walk before me;,
and be thou perfect." And in the New Testa-
ment the christian conversation is ordinarily
called by the name of ** walking." Sometime a
walking in Christ : as Col. ii. 6. Sometime a
walking in the Spirit, in which we live. GaL
V. 25. And a walking after the Spirit* Rom.
viii. 1. Sometime a walking in the light, as
God is in the light. 1 John i. 7. Those that
abide in Christ must so walk even as he hath
walked. 1 John ii. 6. These phrases set toge-
ther tell us, what it is to walk with God. But
I think it not unprofitable somewhat moie
particularly to shew you what this walking witk
God doth contain »

As atheism is the sum of wickedness^ so all
true religiousness is called by the name of god-
liiness or holiness, which is nothing else but oui^

Walking ivith God, 3

d^votedness to God, and living to him, and our
relation to him as thus devoted in heart and life.
Practical atheism is a living •as without God
in the w^orld. Ephes. ii. 12. Godliness is con-
trary to practical atheism, and is a living as
with and to God in the world and in the church,
and is here called a walking with God. And it
containeth in it these particulars.

1 . To walk with God includeth the practical
acknowledgment (that is made by the will as,
well as the understanding) of the grand attri-
butes of God, and his relations to man ; that
he is infinite in his being, that is, immense and
eternal ; as also in his power, wisdom and
goodness : that he is the creator, redeemer and
sanctifier: that he is our absolute lord (or
owner ;) our most righteous governor, and most
bountiful benefactor (or father :) that of him,
and through him, and to him are all things :
that in him we live, and move, and have our
being : that he is the fountain, or first cause
from which all (proper) being, truth and' good-
ness in the creature is but a derived stream.
To have the soul unfeignedly resign itself to
him, as his own; and subject itself to him as
our governor, walking in the awe of his sove-
reign power ; sensible of the strong obligation
of his laws, which reason, justice and necessity
da all command us to obey. To live as in full
dependance on him ; to have the first and
greatest respect unto him: a more observant
B 2

4 Walking with God.

respect to him than to our rulers : a more obe-
dient respect to him than to our masters: ae
more dependant tender and honorable respect
to him than to parents, or our nearest friends.
Thus he that cometh to God (as God, and so as
to be accepted of him) must believe that he is,
(his essential attributes) and (what he is in his
relations to man ; especially that as our governor
and benefactor) he is the rewarder of them that
diligently seek him. Heb. xi. 6. The impress of
a deity in his essential and relative attributes
must be upon the heart of him that walks with
God : yea, the being of God must be much more
remarkable to him, than the being of all crea-
tures ; and his presence more regarded, than
the presence of the creature; and all things
must be to us in comparison of God, as a
candle is in comparison of the sun : his great-
ness and tmnscendant excellencies must so over-
power them all, as to make them less observed
and regarded, by his taking up our chief obser-
vation and regard.

2. Our walking with God includeth our
reconciliation to him, and that we are not in
our natural state of enmity, but made hisi
children and friends in Christ. Can two walk
together unless they be agreed ? Amos iii. S
Enmity is against unity; disaffection causetii
aversion, and flying from each other: yea, the
fears of a guilty child may make him fly from
feis father's presence, till there be a particular

Walkinct with God,

reconciliation besides the general state of
reconciliation. A provoking faulty child doth
dwell with God his Father, though under the
continual terror of his frowns : but to walk with
him (in the full sense) is more than to be related
to him, and to dwell with him : in a large sense
indeed all God's children may be said to walk
with him, as it signifieth only a conversation
ordered in godliness, sincerity and simplicity:
but in this sublimer sense, as it signifieth a
lively exercise of faith and love, and heavenly-
mindedness, and a course of complacential con-
templation, and holy converse with God, so it
is proper only to some of the sounder and more
vigilant industrious believers. And hereto it i?5
necessary, not only that we be justified and
reconciled to God from our state of enmity, but
also that w« be pardoned, justified and reconciled
from our particular wounding falls, which are
more than the ordinary infirmities of believers.
And also it is necessary that we have grateful
friendly thoughts of God : that we have so
much sense of his excellency, goodness and
kindness to ourselves, as may give us a com-
placency in conversing with him, and may make
the thoughts and mention of him to be desirable
and pleasing to us. Walking with God doth
import, though not the full assurance of bis
special love and grace to us, yet such an appre-
hension of his love and goodness, as may draw
the heart to think of him with desire, if not

6 Walking with God,

with delight. A lothness to draw near him, to
think of him, or to mention him, a weariness of
his special service, are contrary to this special
walking with God.

3. Our walking with God, doth include our
esteeming and intending him as the ultimate
end and felicity of our souls. He is not to be
sought, or loved, or conversed with, as a mean*
to any greater good (for there is no greater) nor
as inferior, or merely equal unto any : his
goodness must be the most powerful attractive
of bur love; his favor must be valued as our
happiness ; and the pleasing of him must be our
most industrious employment. To walk with
him, is to live in the warming reviving sunshine
of his goodness, and to feel a delighting satis-
fying virtue in his love and gracious presence :
to live as those that are not their own, and that
have their lives, and faculties, and provisions,
and helps for their master's service: as ahorse
or dog is of so much worth, as he is of use to
him that owneth him ; and that is the best that
is the most serviceable to his master : yet with
this very great difference, that man being a
more noble and capacious creature, is admitted
not only into a state of service, but of sonship,
and friendship, and communion with God ; and
is allowed and appointed to share more in the
pleasure and fruits of his services, and to put
in his own fehcity and delight into his end ; not
only because self-love is natural and necessary

Walking tcith God.

%o the creature, but also because he is under
the promise of a reward ; and (more than either)
because he is a lover, and not only a servant,
^nd his work is principally a work of love, and
therefore his end \^ finis amantis, the end of a
lover, which is mutual complacency in the
exercises of love.

He that seeketh not first the kingdom and
righteousness of God, and referreth not other
things to him, but seeks first the creature, and
Ood only for it, doth but deny God in his heart,
and basely subject him to the works of his own
hands, and doth not walk with God, but vilify
and reject him. If you live not to God, even
to obey, and please, and honor him, you do not
walk with him ; but walk contrary to him (by
living to his enemies, the flesh, the world, and
the devil) and therefore God will walk contrary
to you. Levit. xxvi. 21, 23, 24, 27, 28. You
were both created and redeemed, though for
your own felicity, yet principally for the glory
and pleasure of your creator and redeemer ; and
for no felicity of your own, but what consisteth
\\\ pleasing him, glorifying him, and enjoyiiig
him : whether therefore we eat or drink, or
whatever we do, it should all be done to the
glory of God. 1 Cor. x. 31. He that regardeth
a day, or regardeth it not ; he that eateth, or
that eateth not, must do it to the Lord : (and
though a good intention will not sanctify a
forbidden action, yet sins of ignorance and mere

B Walking with God,

frailty are forborne and pardoned of God, wliea
it is his glory and service that is sincerely
intended, though there be a mistake in the
choice of means.) '* None of us liveth to himself,
and no man dieth to himself: for whether we
live, we Hve imto the Lord ; and whether we die,
we die unto the Lord : whether we hve there-
fore or die, we are the Lord's : for to this end
Christ both died, rose and revived, that he might
be Lord both of the dead and living/' Rom.
xiv. 7 — 9. Our walking with God, is a seri-
ous laboring, that whether present or absent,
we may be accepted of him. 2 Cor. v. 9. To
this the love of our Redeemer must constrain
us : *' For he died for all, that they which live,
should not henceforth live unto themselves, but
unto him that died for them, and rose again."
ver. 15. Religion therefore is called the seek-
ing of God, because the soul doth press after
him, and labor to enjoy him, as the runner
seeks to reach the prize ; or as a suitor seeketh
the love and fruition of the person beloved.
And all the particular acts of religion are oft
denominated from this intention of the end, and
following after it; and are all called a seeking
the Lord. Conversion is called a seeking the
Lord. Isa. Iv. 6. ** Seek ye the Lord while he
may be found." Hos. iii. 5. ^' The children of
Israel shall return and seek the Lord their God."
Hos. vii. 10. " They do not return to the Lord
their God, nor seek him :" Men that are called

Walking with God, 9

to conversion, are called to seek God. Hos.
X. 12. ** Break up your fallow ground, for it is
time to seek the Lord till he come and rain
righteousness upon you." The converted chil-
dren of Israel and Judah shall go weeping
together to seek the Lord their God. Jer. 1. 4.
The wicked are described to be men that do not
seek the Lord. Isa. ix. 13. xxxi. L The holy
covenant, 2 Chron. xv. 12, 13. was to seek the
Lord. If therefore you would walk with God,
let him be the mark, the prize, the treasure, the
happiness, the heaven itself which you aim at,
and sincerely seek. 1 Chron. xxii. 19. *' Now
set your heart and your soul to seek the Lord
your God." Ps. cv. 3, 4. '' Glory ye in his holy
name : let the heart of them rejoice that seek
the Lord : seek the Lord and his strength, seek
his face for evermore.'' As the life of a covetous
man is a seeking of riches, and the life of an
ambitious man is a seeking of worldly honor
and apfxlause ; so the life of a man that liveth to
God, is a seeking him, to please him, honor
him, and enjoy him: and so much of this as he
attaineth, so much doth he attain of satisfaction
and content. If you live to God, and seek him
as your end and all, the want of any thing will
be -tolerable to you, which is but consistent with
the fruition of his love. If he be pleased,
man's displeasure may be borne : the loss of all
things if Christ be won, will not undo us.
Man's condemnation of us signifieth but little.

10 Walking with God.

if God the absolute judge do justify us. He
Wdlketh not with God, that Uveth not to him as
his only happiness and end.

4. Moreover, our walking with God includeth
our subjection to his authority, and our taking
his wisdom and will to be our guide, and his
laws in nature and scripture for our rule : you
must not walk with him as his equals, but as his
subjects; nor give him the honor of an ordinary
superior, but of the universal King : in our
doubts he must resolve us; and in our straits
we must ask counsel of the Lord. " Lord,
what wouldst thou have me to do?'' is one
of the first words of a penitent soul ; Acts ix. 6,
when sensual worldlings do first ask the flesh,
or those that can do it hurt or good, what they
would have them be or do. None of Christ's
true subjects, do call any man father or master
on earth, but in subordination to their highest
Lord. Matt, xxiii. The authority of God doth
awe them and govern them more than the fear of
the greatest upon earth. Indeed they know no
power but God's, and that which he committeth
unto man ; and therefore they can obey no
man against God, whatever it cost them: but
under God they are most readily and faithfully
subject to their governors, not merely as to men
that have power to hurt them if they disobey,
but as to the officers of the Lord, whose autho-
rity they discern and reverence in them: but
when they have to do with the enemies •f

Walking with God, 11

Christ, who usurp a power which he never gave
them, against his kingdom and the souls of
men, they think it easy to resolve the question,
whether it be better to obey God or men. As
the commands of a rebellious constable or other
fellow-subject are of no authority against the
king's commands ; so the commands of all the
men on earth, are of so small authority with
them against the laws of God, that they fully
approve of the ready and resolute answer of
those witnesses, Dan. iii. 16 — 18, *' We are not
careful to answer thee in this matter : if it be
so, our God whom we serve is able to deliver
us, &c. but if not, be it known unto thee,
O king, that we will not serve thy gods, nor
worship the golden image which thou hast set
up." Worldlings are ruled by their fleshly inte-
rest, and wisdom, and self will, and by the will
of man so far as it doth comport with these :
by these you may handle them and lead them
up and down the world: by these doth Satan
hold them in captivity. But believers feel them-
selves in subjection to a higher Lord and better
law, which they faithfully though imperfectly
observe: therefore our walking with God is
called a walking in his law. Exod. xvi. 4. A
walking in his statutes, and keeping and doing
his commands. Lev. xxvi. 3. A walking in his
paths. Mic. iv. 2. It is our following the Lamb,
which way soever he goeth : to be given up to
our own hearts' lusts, and to walk in our coun-

12 Walkhii: with God

o

sels, is contrary to this holy walk with God,
Ps. Ixxxi. 12, and is the course of those that
are departed from him : and they that are far
from him shall perish : he destroyeth those that
go a whoring from him: but it is good for us to
draw near to God. Ps. Ixxiii. 27, 28.

5. Our walking with God doth imply that as
we are ruled by his will, so we fear no punish-
ment like his threatened displeasure : and that
the threats of death from mortal men, will not
prevail with us so much as his threats of hell.
Luke xii. 4. If God say, ' I will condemn thee
to everlasting punishment if thou wilt not keep
my Liws/ and if men say, ' We will condemn
thee to imprisonment or death if thou keep
them,' the believer more feareth God than man.
The law of the king doth condemn Daniel to
the lions* den, if he forbear not to pray for a
certain time ; but he more feareth God that will
deny those that deny him, and forsake those
that forsake him. Therefore the forementioned
witnesses ventured on the fiery furnace, because
God threatened a more dreadful fire. Therefore
a true believer dare not live, when an unbeliever
dare not die : he dare not save his life from God
lest he lose it; but loseth it that he may save it.
But unbelievers that walk not with God, but
after the flesh, do most fear them that they
observe most powerful in the world, and will
more be moved with the penalty of some worldly
loss or suffering, than with God's most dreadful

Walking with God, 13

threats of hell: for that which they see not. is to
them as nothing, while they want that faith by
which it is foreknown, and must be escaped.

6. Moreover he that walks with God, doth
from God expect his full reward. He ceaseth
not his holy course, though no man observe
him, or none commend him or approve him ;
though all about him hate him and condemn
him ; though he be so far from gaining by it
with men, that it cost him all that he hath or
hope.d for in the world : for he knoweth that
godliness is of itself great gain, and that it hath
the promise of this life and that to come, and
none can make God's promise void : he knoweth
that his Father which seeth in secret will
reward him openly, Matt. vi. and that he shall
have a treasure in heaven that parteth with all
on earth for Christ. Luke xviii. 22. And he
hath such respect to this promised recompense
of reward, that for it he can suffer with the
people of God. and account the very reproach
of Christ a greater treasure than court or coun-
try can afford him in a way of sin. Heb. xi. 26.
He accounteth them blessed that are persecuted
for righteousness* sake, because the kingdom of
heaven is their's. He judgeth it a cause of
exceeding joy, to be reviled and persecuted,
and to have all manner of evil falsely spoken of
us for the sake of Christ, because our reward
in heaven is great. Matt. v. 10 — 12. For he
yerily beiievelh that as sure as these transitory

14 Walkinpr with God,

o

pleasures will have an end, and everlastingly
forsake those miserable souls that were deluded
by them, so certainly is there a life of endless
joys, to be possessed in heaven with God and
all the holy ones ; and this he will trust to as
that which will fully repair his losses and repay
his cost, and not deceive him : let others trust
to what they will, it is this that he is resolved
to trust to, and venture all to make it sure
(when he is sure that all is nothing which he
ventureth, and that by the adventure he can
never be a loser, nor never save by choosing
that which itself must perish.) Thus he that
truly walks with God expecteth his reward from
God, and with God, and thence is encouraged
ill all his duty, and thence is emboldened in all
his conflicts, and thence is upheld and com-
forted in all his sufferings ; when man is the
rewarder (as well as the chief ruler) of the hypo-;
crite, and earthly things are the poise and
motives to his earthly mind.

7. Our walking with God importeth that as^
we expect our reward from him, so also that we
take his promise for our security for that
reward. Believing his word and trusting his
fidelity to the quieting and emboldening of the
^oul, is part of our holy walking with him. A-
promise of God is greater satisfaction and
encouragement to a true believer, than all the
visible things on earth : a promise of God can
do more and prevail farther with an upright

Walking with God, 15

soul, than all the sensible objects in the world.
He will do more and go further upon such a
promise, than he will for all that man can give
him. Peruse the life of Christ's apostles and
see what a promise of Christ can do ; how it
made them forsake all earthly pleasures, posses-
sions, and hopes, and part with friends, and
houses, and country, and travel up and down
the world, in dangers and sufferings and un-
wearied labors, despised and abused by great
and small : and all this to preach the gospel
of the kingdom which they had never seen, and
to attain that everlasting happiness, and help
others to attain it, for which they had nothing
but the promise of their Lord. See what a
promise well believed will make a christian do
and suffer. Believers did those noble acts,
and the martyrs underwent those torments,
which are mentioned Heb. xi. because they
judged him faithful that had promised. Heb.
xi. 11. They considered not difficulties and
defect of means and improbabilities as to
second causes, nor staggered at the promise of
God through unbelief; but being strong in
faitli gave glory to God, being fully persuaded
that what he had promised he was also able
to perform, as it is said of Abraham, Rom.
iv. 19-21.

8. To walk with God, is to live as in his
presence, and that with desire and delight.
Vr'hen Vv'e believe and apprehend that wherever

16 Walking with God,

ts

we are, we are before the Lord, who seeth oirr
hearts and all our ways ; who knoweth every
thought we think, and every word we speak,
and every secret thing which we do : as verily
to believe that God is here present and observ-
eth all, as we do that we ourselves are here : to
compose our minds, our thoughts, our affections
to that holy reverence and seriousness as beseem-
eth man before his maker : to order our words
with that care and gravity as beseems those
that speak in the hearing of the Lord. That no
man's presence do seem more considerable to
us than his presence : as we are not moved at
the presence of a fly, or worm, or dog, when
persons of honor and reverence are present,
so should we not comparatively be moved at the
presence of man, how great, or rich, or terrible
soever, when we know that God himself is
present, to whom the greatest of the sons of
men is more inconsiderable than a fly or worm
is unto them. As the presence of the king
makes ordinary standers by to be unobserved,
and the discourses of the learned make us
disregard the babblings of children, so the pre-
sence of God should make the greatest to be
scarce observed or regarded in comparison of
him : God who is still with us should so much
take up our regard, that all others in his pre-
sence should be but as a candle in the presence
of the sun. Therefore it is that a believer
composeth himself to that behaviour which he

Walking with God, 17

kiioweth God doth most expect, and beseemeth
those that stand before him : when others
accommodate tliemselves to the persons that
are present, observing them, pleasing them, and
shewing them respect, while they take no notice
of God at all, as if they believed not that he is
there. Hence it is that the men of God were
wont to speak (though reverently yep familiarly
of God, as children of their father Vith whom
they dwell, as being indeed fellow-citizens with
the saints, who are his household. Abraham
calleth him, Gen. xxiv. 40. " The Lord before
whom I walk." And Jacob, Gen. xlviii. 15.
'* God before whom my fathers Abraham and
Isaac walked." And David resolveth, Ps.
cxvi. 9. " I will walk before the Lord in the
knd of the living." Yea, God himself is pleased
to use the terms of gracious condescending
familiarity with them. Christ dwelleth in them
by faith. Eph. iii. 17. His Spirit dwelleth in
them as his house and temple. Rom. viii. 9.
Yea the Father himself is said to dwell in them,
and they in him. 1 John iii. 24. '' He that
keepeth his commandments dwelleth in him, and
he in him :'' and iv. 12. " If we love one another,
God dwelleth in us.'' 13. '' Hereby we know
that we dwell in him, and he in us, because he
hath given us of his Spirit." 15. '' Whoever
shall confess that Jesus is the Son of God,
God dwelleth in him and he in God." 16. " God
is love, and he that dwelleth in love, dwelleth

VOL. II, c

18 Walking with God,

in God, and God in him." Yea, God is said la-
walk in them, as they are said to walk with
him: 2 Cor. vi. 16. " For ye are the temple
of the Irving God; as God hath said I will
dwell in them, and walk in them, and I will be
their God and they shall be my people."

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

9. To walk with God (as here we are in flesh)
includeth not only our believing his presence,
but also that we see him (as the chief cause in
the effects) in his creatures and his daily provi-
dence ; that we look not on creatures as inde-
pendent or separated from God,, but see them a*
the glass, and God as the represented face ; and
see them as the letters and words, and God as
the sense of all the creatures that are the first
book which he appointed man to read. We
must behold his glory declared by the heavens,.
Ps. xix. 1 . and see him shining in the sun ; and
see his power in the fabric of the world, and his
wisdom in the admirable order of the whole: we
must taste the sweetness of his love in the
sweetness of our food, and in the comforts of
our friends, and all our accommodations: we
must see and love his image in his holy ones ;

Walking with Godl ig

and we must hear his voice in the ministry
of his messengers. Thus every creature must
become a preacher to us, and we must see the
name of God upon it: and thus all things will
be sanctified to us, while holiness to the Lord is
written upon all. Though we must not there-
fore make idols of the creatures, because God
appeareth to us in them, yet must we hear the
message which they bring us, and reverence in
them the name of the Creator, which they bear.
By this way of conversing with them they will
not ensnare us, or deceive or poison us, as they
do the carnal unbelieving world : but as the fish
brought money to Peter, to pay his tribute, so
every creature would bring us a greater, even a
spiritual gain. When we behold it, we should
say, with pleasant admiration, " This is the
work of God, and it is wonderful in our eyes."
This is the true divine philosophy, which seekr-
eth, and findeth, and contemplateth, and admi- .
reth the great Creator in his works; when that
which sticketh in the creature itself (whatever
discovery it seem to make) is but a childish
unprofitable trifling ; like learning to shape all
the letters aright, without learning to know
their signification and sense. It is God appear- ■
ing in the creatures, that is the life, and beautv
and use, and excellency of all the creatures :
without him they are but carcases, deformed,
useless, vain, insignificant and very nothings.
10. Our walking with God doth contain our
c2

20 Walking with God,

\Yilling and sincere attendance on him, in the
use of those holy duties in which he hath
appointed us to expect his grace. He is every
where in his essential presence, but he is not
every where alike to be found in the communi-
cations of his grace* The assemblies of his
saints that worship him in holy communion^ are
places where he is likelier to be found,, than in
an alehouse or a playhouse. You are likelier ta
have holy converse with him among the holy^
that will speak of holy things to your edifica^ ,
tion, than among the senseless ignorant sensu-
alists, and the scornful enemies of holiness, that
are the servants of the devil, whom he useth in
his daily work for the deceiving and perdition of
the world. Therefore the conversation of the
wicked doth grieve and vex a righteous soul (a&
it is said the Sodomites' did by Lot, 2 Pet. ii. 7,
8.) because all their conversation. is ungodly, far
from God, not savouring of any true knowledge
of him or love to him,, but is against him by
enmity and provocation. If God himsslf do
dwell and walk in all his holy ones, then they
that dwell and walk with them, have the best
opportunity to dwell and walk with God. To
converse with those in whom God dwelleth, is.
to converse with him in his image, and to attend
him at his dwelling : and wilfully to run among
the wicked, is to run far away from God. In
his temple doth every man speak of his glory*
Ps. xxix. 9, when among his brutish enemies,

Walking with God. 21

%yety man speaketh to the dishonor of hhn in
his word and ways. He is otherwise present
"with those that are congregated in his name and
for his worship, than he is with those that are
assembled for wickedness or vanity, or live as
brutes without God in the world. And we must
draw as near him as we can, if we would he
such as walk with God.

We must not be strange to hmi in our
thoughts, but make him the object of our mofit
serious meditations. It is said of the wicked
that they arc far from God; and that God is
not in all their thoug-hts. Ps. Ixxiii. 27. x. 4.
The thoughts are the mind's employment. It
dwells on that which it frequently thinks of. It
is a walk of the mind, and not of the body,
•which we are treating of. To mind the world,
and fleshly things, is contrary to this walk with
God: we are far from him, when our thoughts
are (ordinarily) far from him. I know that it is
lawful and meet to think of the business of our
callings, so far as is necessary to the prudent
successful management of them ; and that it is
not requisite that our thoughts be always actu-
ally upon God : but he that doth manage his
-calling in holiness, doth all in obedience to
"God's commands, and sees that his work be the
work of God, and he intendeth all to the glory
of God, or the pleasing of his blessed will: and
lie oft reneweth these actual intentions ; and oft
interposeth thoughts of the presence, or power.

22 Walking with God.

or love, or interest of him whom he is serving :
he often lifteth up his soul in some holy desire
or ejaculatory request to God: he oft taketh
occasion from vi^hat he seeth, or heareth, or is
doing, for some more spiritual meditation or
discourse : so that still it is God that his mind
, is principally employed on or for, even in his
ordinary work, (while he liveth as a christian.)

And it is not enough to think of God ; but
we must think of him as God, with such respect,
and reverence, and love, and trust, and sub-
mission, (in our measure) as is due from the
creature to his Creator. For as some kind of
speaking of him is but a taking liis name in
vain; so some kind of thinking of him is but a
dishonoring of him, by contemptuous or false
unworthy thoughts. Most of our walking with
God consisteth in such affectionate apprehen-
sions of him as are suitable to his blessed
attributes and relations. All the day long our
thoughts should be working either on God, or
for God: either upon some work of obedience
which he hath imposed on us, and in which we
desire to please and honor him, or else directly
upon himself. Our hearts must be taken up in
contemplating and admiring him, in magnifying
his name, his word and works; and in pleasant
contentful thoughts of his benignity, and of his
glory, and the glory which he conferreth on his
saints. He that is unskilful or unable to manage
his own thoughts with some activity, seriousness

Walking with God, 23

?and order, will be a stranger to much of the
iioly converse which behevers have with God.
They th^t have given up the government of
their thoughts, and turned them loose to go
which way fantasy pleaseth, and present sensitive
objects do invite them, and to run up and down
the world as masterless unruly vagrants, can
hardly expect to keep them in any constant
attendance upon God, or readiness for any
■sacred work* And the sudden thoughts which
they have of God, will be rude, and stupid,
savouring more of profane contempt, than of
holiness, when they should be reverent, serious,
affectionate, and practical, and such as conduce
to a holy composure of their hearts and lives.

And as we must walk with God. 1. In our
communion with his servants; 2. and in our
affectionate meditations; so also, 3. in all the
ordina;nces which he hath appointed for our
-edification and his worship.

1. The reading of the word of God, and the
explication and application of it in good books,
is a means to possess the mind with sound, and
orderly, and working apprehensions of God, and
of his holy truths: so that in such reading our
understandings are oft illustrated with a heavenly
light, and our hearts are touched with a special
delightful relish of that truth, and they are
secretly attracted and engaged unto God, and
all the powers of our souls are excited and
siiimated to a holy obedient life.

24 Walking: with God,

is

2. The same word preached with a lively
voice, with clearness and affection, hath a
greater advantage for the same illumination and
excitation of the soul. When a minister of
Christ that is truly a divine, being filled with
the knowledge and love of God, shall copiously
and affectionately open to his hearers the excel-
lencies which he hath seen, and the happiness
which he hath foreseen and tasted of himself>
it frequently (through the co-operation of the
Spirit of Christ) doth wrap up the hearers'
hearts to God^ and bring them into a more lively
"knowledge of him, actuating their graces, and
inflaming their hearts with a heavenly love, and
such desires as God hath promised to satisfy,
Christ doth not only send his ministers furnished
with authority from him, but also furnished with
his Spirit, to speak of spiritual things in a spiri-
tual manner ; so tliat in both respects he might
say, " He that heareth you heareth me :" and
also by the same Spirit doth open and excite the
hearts of the hearers : so that it is God himself
that a serious christian is principally employed
with, in the hearing of his heavenly transforming
word : and therefore he is affected with reve-
rence and holy fear, with some taste of heavenly
delight, with obediential subjection and resigna-
tion of himself to God. The word of God is
powerful, not only in pulling down all high
exalting thoughts, that rise up against God, but
also in lifting up depressed souls, that are unable

Walking with Goi. 25

to rise unto heavenly knowledge, or communion
with God. If some christians could but always
find as much of God upon their hearts at other
times, as they find sometimes under a spiritual
powerful ministry, they would not so complain
that they seem forsaken, and strangers to all
communion with God, as many of them do.
While, God <by his messengers and Spirit) is
speaking, and man is hearing him ; while God
is treating with man about his reconciliation
and everlasting happiness, and man is seriously
attending to the treaty and motions of his Lord,
surely this is a very considerable part of our
walking and converse with God.

3. Also in the sacrament of the body and
blood of Christ, we are called t-o u familiar con-
verse with G-od. He there appeareth to us by
a wonderful condescension, in the representing-
communicating signs of the flesh and blood of
his Son, in which he hath most conspicuously
revealed his love and goodness to believers.
There Christ himself with his covenant gifts are
all delivered to us by these investing signs of
his own institution ; even as knighthood is given
by a «word, and as a house is delivered by a
key, or land by a twig and turf. Nowhere is
God so near to man as in Jesus Christ: and
nowhere is Christ so familiarly represented to
us, as in this holy sacrament. Here we are
called to sit with him at his table, as his invited
welcome guests; to commemorate his sacrifice-
c3

26 Walking with God.

to feed upon his very flesh and blood ; that is,
with our mouths upon his repreisentative flesh
and blood, and with our applying faith upon
his real flesh and blood, by such a feeding
as belongs to faith. The marriage-covenant
betwixt God incarnate, and his espoused ones, is
there publicly sealed, celebrated and solemnized.
There we are entertained by God as friends, and
not as servants only, and that at the most pre-
cious costly feast. If ever a believer may on
earth expect his kindest entertainment, and near
access, and a humble intimacy with his Lord,
it is in the participation of this sacrifice-feast,
which is called *' the communion" because it
is appointed as well for our special communion
with Christ as with one another. It is here
that we have the fullest intimation, expression
and communication of the wondrous love of
God ; and therefore it is here that we have the
loudest call, and best assistance to make a large
return of love : and where there is the most of
this love between God and man, there is most
communion, and most of heaven, that can be
had on earth.

But it much concerneth the members of
Christ, that they deprive not themselves of this
communion with God, in this holy sacrament,
through their miscarriage ; which is too fre-
quently done by one of these extremes. — Either
by rushing upon holy things with a presump-
tuous careless common frame of heart, as \^

Walking with God, 27

they knew not that they go to feast with
Christ, and discerned not his body : or else hy
an excess of fear, drawing back, and question-
ing the good will of God, and thinking diminu-
tively of his love and mercy. By this means
Satan depriveth many of the comfortable part
of their communion with God, both in this
sacrament, and in other ways of grace ; and
maketh them avoid him as an enemy, and be
Joth to come into his special presence; and even
to be afraid to think of him, to pray to him,
or to have any holy converse with him ; when
the just belief and obervation of his love would
stablish them, and revive their souls with joy,
and give them experience of the sweet delights
which are opened to them in the gospel, and
which believers find in the love of God, and tha
foretaste of the everlasting pleasures.

4. In holy, faithful, fervent prayer, a christian
hath very much of his converse with God. For
prayer is our approach to God, and calling to
mind his presence and his attributegf, and exer-
cising all his graces in a holy motion towards
him, and an exciting all the powers of our souls
to seek him, attend hiiii, and reverently to
worship him : it is our treating with him about
the most important businesses in all the world :
a begging of the greatest mercies, and a depre^
eating his most grievous judgments; and all
this with the nearest familiarity that man m
1^^$\l can have with God. In prayer the Spirit

28 Walkincr with God,

o

of God is working up onr hearts unto him, witFf
desires expressed in sighs and groans : it is a
work of God as well as of man ; he bloweth the
fii'e, though it be our hearts that burn and
boil. In prayer we lay hold on Jesus Christ,
and plead his merits and intercession with the
Father : he taketh us as it were by the hand,
and leadeth us unto God, and hideth our sinsy
and procureth our acceptance, and presenteth
us amiable to his Father, having justified and
sanctified us, and cleansed us from those pollu-
tions, which rendered us loathsome and abomi-
nable. To speak to God in serious prayer, is a
work so high, and of so great moment, that it
calleth off our minds from all things else, and
giveth no creature room or leave to look into
the soul, or once to be observed : the mind is so
taken up with God, and employed with him,
that creatures are forgotten, and we take no
notice of them (unless when through the diver-
sions of the flesh, our prayers are interrupted
and corrupted, and so far degenerate, and are
no prayer; so far I say as we thus turn away
from God.) So that the soul that is most and
best at prayer, is most and best at walking with
God, and hath most communion with him in the
Spirit: and to withdraw from prayer, is to
withdraw from God : and to be unwilling to
pray, is to be unwilling to draw near to God.
Meditation or contemplation is a duty in which
God is much enjoyed : but prayer hath medita-

Walking zdih God, 29

tion in it, and much more. All that is upon
the mind in meditation, is upon the mind in
prayer, and that with great advantage, as being
presented before God, and pleaded with him,
and so animated by the apprehensions of his
observing presence, and actuated by the desires
and pleadings of the soul. When we are com-
manded to pray, it includeth a command to
repent and believe, and fear the Lord, and
desire his grace : for faith and repentance, and
fear and desire, are altogether in action in a
serious prayer ; and, as it were, naturally each
one takes his place, and there is a holy order
in the acting of these graces in a christian's
prayers, and a harmony which he doth seldom
himself observe. He that in meditation knoweth
not how to be regulai* and methodical, when he
is studiously contriving and endeavouring it,
yet in prayer before he is aware, hath repen-
tance, and faith, and fear, and desire, and every
grace fall in its proper place and order, and
contribute its part to the performance of the
w^ork. The new nature of a christian is more
immediately and vigorously operative in prayer,
than in many other duties : and thelrefore every
infant in the family of God can pray (with
groaning desires, and ordered graces, if not
with well-ordered words.) When Paul began
to live to Christ, he began (aright) to pray;
Behold he prayeth, saith God to Ananias, Acts
ix. 11. And because they are sons, God sends

30 Walking with God.

the Spirit of his Son into the hearts of his elect,
even the Spirit of adoption, by which they cry
Abba Father, Gal. iv. 6. as children naturally
cry to their parents for relief. And nature is
more reg-ular in its works than art or human
contrivance is. Necessity teach eth many a
beggar to pray better for relief to men, than
many learned men (that feel not their necessi-
ties) can pray to God. The Spirit of God is a
better methodist than we are : and though I
know that we are bound to use our utmost care
and skill for the orderly actuating of each holy
affection in our prayers, and not pretend the
sufficiency of the Spirit for the patronage of our
negligence or sloth (for the Spirit makes use of
our understandings for the actuating of our
wills and affections ; ) yet withal it cannot be
denied, but that it was upon a special reason
that the Spirit that js promised to believers is
called a Spirit of grace and supplication ; Zech.
xii. 10. and that it is given us to help our infir-
mities, even the infirmities of our understandings
when we know not what to pray for as we
ought; Rom. viii. 26, and that the Spirit itself
is said to make intercession for us, with groan-
ings which cannot be uttered. It is not the
Spirit without that is here meant : such inter-
cession is nowhere ascribed to that. How then
is the prayer of the Spirit within us distinguished
from our prayer? Not as different effects of
different pauses — as different prayers by these^

Walking with God. 31

o

different parties: but as the same prayer pro-
ceeding from different causes, having a special
force (for quahty and degree) as from one cause
(the Spirit) which it hath not from the other
cause (from ourselves) except as received froni
the Spirit. The Spirit is as a new nature, or
fixed inclination in the saints : for their very
self-love and will to good is sanctified in them,
which works so readily (though voluntarily) as
that it is in a sort by the way of nature, though
not excluding reason and will ; and not as the
motion of the brutish appetite. And that God
is their felicity, and the only help and comfort
of their souls, and so the principal good to bo
desired by them, is become to them a truth so
certain, and beyond all doubt, that their under-
standings are convinced that velle honum, and
xelle Denm, to love good, and to love God, are
words that have almost the same signification;
and therefore here is no room for deliberation
and choice, where there is cmnimoda ratio bo?ti,
nothing but unquestionable good. A christian
(so far as he is such) cannot choose but desire
the favor and fruition of God in immortalit}^,
even as he cannot choose (because he is a man)
but desire his own felicity in general: and ss
he cannot (as a man) but be unwilling of destruc-
tion, and cannot but fear apparent misery, anri
that which bringeth.it; so as a christian he
cannot choose but be unwilUng of damnation,
and of the wi:ath of God^ and of siu as. sin, and

32 Walking with God.

fear the apparent dangers of his soul, so that his
new nature will presently cast his fear, and
repentance, and desires into their proper course
and order, and set them on work on their several
objects, (about the main unquestionable things,
however they may err, or need more deliberation
about things doubtful.) The new creature is not
as a lifeless engine (as a clock, or watch, or
ship) where every part must be set in order by
the art and hand of man, and so kept and used ;
but it is liker to the frame of our ov/n nature,
even like man, who is a living engine, when
every part is set in its place and order by the
creator, and hath in itself a living and harmonica!
principle, which disposeth it to action, and to
regular action, and is so to be kept in order and
daily exercise by ourselves, as yet to be princi-
pally ordered and actuated by the Spirit which
is the principal cause.

By all which you may understand how the
Holy Ghost is in us a spirit of sup;plication, and
helpeth our infirmities, and teacheth us to pray,
and intercedeth in us ; and also that prayer is
to the new man, so natural a motion of the soul
towards God, that much of our walking with
God is exercised in this holy duty: and that it
is to the new life, as breathing to our natural
life ; and therefore no wonder that we are com-
manded to pray continually, I Thes. v. 17. as
we must breathe continually; or as nature which
Keedeth a daily supply of food for nourishment^

Walking with God. 33

bath a daily appetite to the food which it need*
eth, so hath the spiritual nature to its necessary-
food, and nothing but sickness doth take it off.

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

II. To walk with God includeth our depen-
dance on him for our receivings, and taking our
mercies as from his hand. To live as upon his
love and bounty ; as children with their father,
that can look for nothing but from him. As the
eye of a servant, yea, of a craving dog, is upon
his master's face and hand, so must our eye be
on the Lord, for the gracious supply of all our
wants. If men give us any thing, we take them
but as the messengers of God, by whom he
sendeth it us : we will not be unthankful unto
men ; but we thank them but for bringing us
our Father's gifts : indeed man is so much more
than a mere messenger, as that his own charity
also is exercised in the gift. A mere messenger
is to do no more but obediently to deliver what
is sent us, and he need not exercise any charity
of his own; and we owe him thanks only for his
fidelity and labor, but only to his master for, the
gift : but God will so far honor man, as that he
shall be called also to use his charity, and dis-
tribute his master's gifts with some self-denial;
and we owe him thanks, as, under God, he
partaketh in the charity of the gift ; and as one
child oweth thanks to another, who both in

34 Walking with God.

obedience to the father, and love to his brother,
doth give some part of that which his father had
given him before. But still it is from our
Father's bounty, as the principal cause, that all
.proceeds. Thus Jacob speaketh of God, Gert.
xlviii. 15. " God before whom my fathers
Abraham and Isaac did walk, the God which
fed me all my life long unto this day, the angel
which redeemed me from all evil, bless the
lads, &c." When he had mentioned his father
Abraham and Isaac's walking with God, he de-
scribeth his own by his dependance upon God,
and receiving from him, acknowledging him the
God that had fed him, and delivered him all his
life. Carnal men, that live by sense, do depend
upon inferior sensible causes ; and though they
are taught to pray to God, and thank him with
their tongues, it is indeed their own contrivances
and industry, or their visible benefactors, which
their hearts depend upon and thank. It were a
shame to them to be so plain as Pharaoh, and
to say. Who is the Lord ? or to speak as openly
as Nebuchadnezzar, and say. Is not this great
Babylon that I have built, by the might of my
power? 8ic, Dan. iv. 30. yet the same atheism
and self-idolizing is in their hearts, though it
be more modestly and cunningly expressed.
Hence it is that they that walk with God, have
all their receivings sanctified to them, and have
in all a divine and spiritual sweetness, which
those that take them but as from creatures, do
never feel or understand.

Walking loith God. 35

12. Lastly, it is contained in our walking with
God, that the greatest business of our lives be
with him, and for him. It is not a walk for
compliment or recreation only that is here
meant; but it is a life of nearness, converse and
employment,-as a servant or child that dwelleth
with his master or father in the house. God
should be always so regarded, that man should
stand by as nothing, and be scarce observed
in comparison of him. We should begin the
day with God, and entertain him in the first
and sweetest of our thoughts : we should walk
abroad and do our work as in his sight: we
must resolve to do no work but his, no not in
our trades and ordinary callings : we must be
able to say, It is the work which my master set
me to do, and I do it to obey and please his will.
At night we must take an account of ourselves,
and spread open that account before hjm,
desiring his acceptance of what was well, and
his pardon for what we did amiss, that we may
thus be ready for our last account. In a word,
though men be our fellow-laborers and com-
panions, yet the principal business of our care
and diligence, must be our master's service
in the world. And therefore we must look
about us, and discern the opportunities of
serving him, and of the best improvement of his
talents ; and must make it our daily study and
business, to do him the greatest service we are
able, whatever it may cost us through the

36 Walking with God

i:>

malice of the enemies, being sure our labof
shall not be in vain, and that we cannot serve
him at too dear a rate. It is not as idle
companions, but as servants, as soldiers, as
those that put forth all their strength, to -do
his work and reach the crown, that we are called
to walk with God. And all this is done, though
not in the same degree by all, yet according to
the measure of their holiness by every one that
lives by faith.

Having told you what it is to walk with God,
as to the matter of it, I shall more briefly tell
you as to the manner : the nature of God, of
man, and of the work, will tell it you.

1. That our walk with God must be with the
greatest reverence : were we never so much
assured of his special love to us, and never so
full of faith and joy, our reverence must be
never the less for this. Though love cast out
that guilty fear which discourageth the sinner
from hoping and seeking for the mercy which
would save him, and which disposeth him to
hate and fly from God, yet doth it not cast out
that reverence of God, which we owe him as his
creatures so infinitely below him as we are.
It cannot be that God should be known and
remembered as God, without some admiring and
awful apprehensions of him. Infiniteness, omni-
potency and inaccessible majesty and. glory,
must needs affect the soul that knoweth them,
with reverence and self-abasement. Though we

Walking with God. 37

receive a kingdom that cannot be moved, yet if
we will serve God acceptably, we must serve
him with reverence and godly fear, as knowing
that as he is our God, so he is also a consuming
fire. Heb. xii. 28, 29. We must so worship him
as those that remember that we are worms
and guilty sinners, and that he is most high and
holy, and will be sanctified in them that come
nigh him, and before all the people he will be
glorified. Lev. x. 3. Unreverence sheweth a
kind of atheistical contempt of God, or else a
sleepiness and inconsiderateness of the soul.
The sense of the goodness and lave of God,
must consist with the sense of his holiness and
omnipotency. It is presumption, pride or block-
ish stupidity, which excludeth reverence ; which
faith doth cause, and not oppose.

2. Our walking with God must be a work
of humble boldness and familiarity. The reve-
rence of his holiness and greatness, must not
overcome or exclude the sense of his goodness
and compassion, nor the full assurance of faith
and hope. Though by sin we are enem.ies and
strange to God, and stand afar off, yet in Christ
we are reconciled to him and brought near.
Eph. ii. 13. For he is our peace, who hath
taken down the partition, and abolished the
enmity, and reconciled jew and gentile unto

God. ver. 14 16. And through him we

have all an access to the Father by one Spirit :
we are now no more strangers and foreigners.

38 Walkincf with God,

o

but fellow-citizens of the saints and of the
household of God : ver. 18, 19. In him we
have boldness and access with confidence by
the behef of him. Eph. iii. 12. Though of our-
selves we are unworthy to be called his children,
and may well stand afar off with the publican,
and not dare to lift up our faces towards heaven,
but smite our breasts and say, *' O Lord be
merciful to me a sinner." *' Yet have we bold-
ness to enter into the holiest, by the blood of
Jesus, by a new and living way which he hath
consecrated for us, throuc^h the veil, that is to
say, his flesh : and having an high priest over
the house of God, we may draw near with^ a
true heart in full .assurance of faith." Heb. x.
19 — 22. Therefore whensoever we are afraid at
the sight of sin and justice, let us remember
that ** we have a great high priest that is passed
into the heavens, even Jesus the Son of God :
and therefore let us come boldly to the throne
of grace, that we may obtain mercy, and find
grace to help in time of need." Heb. iv. 14, 16.
He that alloweth us to walk with him, doth
allow us such humble familiarity as beseemeth
those that walk together with him.

3. Our walking with God must be a work of
some holy pleasure and delight. We may un-
willingly be dragged into the presence of an
enemy, and serve as drudges upon mere necessity
or fear : but walking together is the loving and
delightful converse of friends. When we take

Walkins with God. 39

'to

sweet counsel of the Lord, and set him always
as at our right hand, and are glad to hear from
him, and glad to speak to him, and glad to with-
draw our thoughts from all the things and per-
sons in the world, that we may solace ourselves
in the contemplations of his excellency, and the
admirations of his love and glory — this is indeed
to walk with God. You converse with him as.
with a stranger, an enemy, or your destroyer,
and not as with God, while you had rather be
far from him, and only tremble in his presence,
and are glad when you have done and are got
away, but have no delight or pleasure in him.
If v.'e can take delight in our walking with a
friend, a friend that is truly loving and constant,
a friend that is learned, wise, and holy ; if their
wise and heavenly discourse be better to us than ,
our recreations, meat, or drink, or clothes, what
delight then should we find in our secret con-
verse with the most high, most wise and graci-
ous God ! How glad should we be to find him
willing and ready to entertain us! How glad
should we be that we may employ our thoughts
on so high and excellent an object! What cause
have we to say, " My meditation of him shall be
sweet, and I will be glad in the Lord!" Ps. civ.
34. " In the multitude of my thoughts within
me (my sorrowful, troublesome, weary thoughts)
thy comforts do delight my soul.'* Ps. xciv. 19.
Let others take pleasure in childish vanity, or
sensuality, but say thou as David, Ps. cxix»

40 Walkins: with God.

is

14 — 16, '' I have rejoiced in the ways of thy
commandments, as much as in all riches : I will
meditate in thy precepts and have respect unto
thy ways : I will delight myself in thy statutes,
and will not forget thy word." Ver. 47. *' I will
delight myself in thy commandments which I
have loved.'* Let " scorners delight in scorning,
and fools hate knowledge," Prov. i. 22. but
*' make me to go in the path of thy command-
ments, for therein do I delight." Ps. cxix. 35.
If thou wouldest experimentally know the safety
and glory of a holy life, delight thyself in the
Lord, and he shall give thee the desire of thy
heart. Ps. xxxvii. 4. Especially when we draw
near him in his solemn worship, and when we
separate ourselves on his holy days from all our
common worldly thoughts to be conversant as in
heaven with the blessed God, then may we with
the holy apostle be " in the Spirit on the Lord's
day;" Rev. i. 10. and if we turn away our foot
from the sabbath, from doing our pleasure on
that holy day; and call the sabbath a delight,
the holy of the Lord, honorable; and shall honor
him, not doing our own ways, nor finding our
own pleasure, nor speaking our own words :
then shall we delight ourselves in the Lord, Isa.
Iviii. L3, 14. and understand how great a privi-
lege it is to have the Hberty of those holy days
and duties for our sweet and heavenly converse
with God.

4. Our walking with God must be a matter

Walking with God. 4l

of industry and diligence. It is not an occa-
sional idle converse, but a life of observance,
obedience and employment, that this phrase
importeth. The sluggish idle vs^ishes of the
hypocrite, whose hands refuse to labor, are not
this walking with God: nor the sacrifice of
fools, who are hasty to utter the overflowings of
their fantasy before the Lord, while they keep
not their foot, nor hearken to the law, nor consi-
der that they do evil. Eccles. v. 1 — 3. He that
Cometh to God (and will walk with him) must
believe that he is, and that he is the rewarder of
them that diligently seek him. God is with you
while you are with him ; but if you forsake him
he will forsake you. 2 Chron. xv. 2. Up and be
doing, and the Lord will be with you. 1 Chron.
xxii. 16. If you would meet vt^ith God in the way
of mercy, ** Take diligent heed to the command
ment and law, to love the Lord your God, and
to walk in all his ways, and to cleave unto him,
and to serve him with all your heart, and with
all your soul." Josh. xxii. 5.

5. Our walking with God is a matter of some
constancy: it signifieth our course and trade of
life; and not some accidental action on the by.
A man may walk with a stranger, for a vieit, or
in compliment, or upon some unusual occasion;
but this walk with God, is the act of those that
dvv^ell with him in his family, and do his work.
It is not only to step and speak witli him, or cry
to him for mercy in some great extremity, or to

VOL. II. D

42 Walking with God.

go to church for company or custom, or think of
talk of him sometime heartlessly on the by^ as a
man will talk of news, or matters that are done
in a foreign land, or of persons that we think we
have little to do with;, but it is to be always
with him. Luke xv. 31. To seek first his king-
dom and righteousness. Matt, vi. 33. Not to
labor (comparatively) for the food that perisheth,
but for that ^ which endure th to everlasting life..
John vi. 27. To delight in the law of the Lord,,
and meditate in it day and night. Ps. i. 2. The.t
his words be in our hearts, and that we teach
them diligently to our children, and talk of them
sitting in the house, and walking by the way,.
lying down, and rising up, &c. Deut. vi. 6 — 8,
That we pray continually, 1 Thes, v. 17. and in
all things give thanks. But will the hypocrite
delight himself in the Almighty, or will he
always call upon God I Job xxvii. 10. His good-
ness is as the morning cloud, and as the early
dew it goeth away. Hos. vi. 4. So much of the
description of this walking with God.

CHAPTER IL

Use. We are next to consider how far this
doctrine doth concern ourselves, and what use
w^e have to make of it upon our hearts and lives.

And first it acquainteth us with the abun-
d,ance of atheism that is in the world, even

Walking with God, 43

^mong those that profess the knowledge of God.
ft is atheism not only to say, there is no
God : but to say so in the heart. Ps. xiv. 1 .
While the heart is no more affected towards
him, observant of him, or confident in him, or
submissive to him, than if indeed there were no
God : when there is nothing of God upon the
heart, no love, no fear, no trust, no subjection,
then is heart atheism. When men that have
some kind of knowledge of God, yet glorify him
not as God, nor are thankful to him, but become
vain in their imaginations, and their foolish
hearts are darkened ; these men are heart-
atheists, and professing themselves wise, they
become fools, and are given up to vile affections :
and as they do not like to retain God in their
knowledge (however they may discourse of
him, so) God oft giveth them over to a reprobate
mind, to do those things that are not conve-
nient, being filled with all unrighteousness,
fornication, wickedness, covetousness, malici-
ousness, envy, murder, debate, deceit, malignity,
&c. Horn. i. 21, 22, 26, 28, 29, 30. Swarms of
such atheists go up and down under the self-
deceiving name of christians : being indeed
unbelieving and defiled, so void of purity, that
they deride it, and nothing is pure to them ; but
even their mind and conscience is defiled : they
profess that they know God, but they deny him
in their works, being abominable and disobe-
dient, and to every good work reprobate, Tit. i.
d2

44 Walking with God.

15, 16. What is he but an atheist, when God
is not in all his thoughts, Ps. x. 4. unless he
be in their impious or blaspheming thoughts,
or in their slight contemptuous thoughts ! To
take God for God indeed, and for our God,
essentially includeth the taking him to be the
most powerful, wise and good, the most just
and holy, the creator, preserver and governor of
the world, whom we and all men are obliged
absolutely to obey and fear, to love and desire,
whose will is our beginning, rule and end : he
that taketh not God for such as here described,
taketli bim not for God, and therefore is indeed
an atheist : what name soever he assumeth to
himself, this is the name that God will call him
by ; even a fool that hath said in his heart
there is no God ; while they are corrupt and
do abominably, they understand not, and seek
not after God ; they are all gone aside, and are
altogether become filthy, there is none of them
that doth good ; they are workers of iniquity
that have no knowledge, and eat up the people
of God as bread, and call not upon the Lord-
Ps. xiv. 1 — 4. " [Jngodliness " is but the
English for *' atheism.'^ The atheist or ungodly
in opinion, is he that thinks that there is no
God, or that he is one that we need not love
and serve (and that he is but the same, viz. to
be no God.) The atheist or ungodly in heart or
will, is he that consenteth not that God shall be
his God, to be loved, feared and obeyed before

Walking with God. 45

all. The atheist in life or outward practice, is
he that liveth as without God in the world ; that
seeketh him not as his chiefest good, and obey-
eth him not as his highest absolute lord ; so
that indeed atheism is the sum of all iniquity,
as godliness is the sum of all religion and moral
good. If you see by the description which I
have given you, what it is to be godly, and to
walk with God, and what it is to be an atheist
or ungodly, you may easily see that godliness is
more rare, and atheism more common, than
many that themselves are atheists will believe.
It is not that which a man calls his God, that
is taken by him for his God indeed. It is not
the tongue, but the heart that is the man.
Pilate called Christ the King of the Jews, when
he crucified him. The Jews called God their
Father, when Christ telleth them, they were of
their father the devil, and proveth it because
(whatever they said) they would do his lusts.
John viii. 44. The same Jews pretended to honor
the name of the Messiah, and expect him, while
they killed him. The question is not what men
call themselves, but what they are : not whether
you say you take God for your God, but
whether you do so indeed : not whether you
profess yourselves to be atheists, but whether
you are atheists indeed or not. If you are not,
look over what I have here said, and tell your
consciences, Do you walk with God ? Who is
it that you submit yourselves willingly to be

46 Walking with God.

disposed of by? To whom are you most sub-
ject; and whose commands have the most
effectual authority with you ? Who is the chief
governor of your hearts and lives ? Whom is
it that you principally desire to please ; whom
do you most fear; and whose displeasure do
you principally avoid ? From whom is it that
you expect your greatest reward ; and in whom,
and with whom, do you place and expect your
happiness? Whose work is it that you do, as
the greatest business of your lives ? Is it the
goodness of God in himself and unto you, that
draweth up your hearts to him in love? Is he
the ultimate end of the main intentions, design,
and industry of your lives ? Do you trust
upon his word as your security for your ever-
lasting hopes and happiness ? Do you study
and observe him in his works? Do you really
live as in his presence ? Do you delight in his
word, and meditate on it? Do you love the
communion of saints ; and to be most frequent
and familiar with them that are most frequent
and familiar with Christ? Do you favour more
the practical affectionate discourse about his
nature, will, and kingdom, than the frothy talk
of empty wits, or the common discourse of
carnal worldlings? Do you love to be employed
in thanking him for his mercies, and in praising
him, and declaring the glory of his attributes
and works ? Is your dependence on him as
your great benefactor,, and do you receive your

Walking with God, 47

is

mercies as his gifts ? If thus your principal
observation be of God, and your chief desire
after God, and your chiefest confidence in God,
and your chiefest business in the world be with
God, and for God, and your chiefest joy be in
the favor of God, (when you can apprehend it)
and in the prosperity of his church, and your
hopes of glory; and your chiefest grief and
trouble be your sinful distance from him, and
your backwardness and disability in his love and
service, and the fear of his displeasure, and the
injuries done to his gospel and honor in the
v>^orld ; then I must needs say, you are savingly
delivered from your atheism and ungodliness;
you do not only talk of God, but walk vs^ith
God ; you are then acquainted with that spiri-
tual life and work, which the sensual world is
unacquainted with, and with those invisible ever-
lasting excellencies, which if worldlings knew,
they would change their minds, and choice, and
pleasures : you are then acquainted with that
rational, manly, saintly life, which ungodly men
are strangers to; and you are in the way of
that well-grounded hope and peace to which all
the pleasures and crowns on earth, if compared,
are but cheats and misery. But if you were
never yet brought to walk with God, do not
think that you have a sound belief in God, nor
that you acknowledge him sincerely, nor that
you are saved from heart atheism: nor is it
piety in the opinion and the tongue, that will

48 Walking^ with God.

G

save him that is an atheist or ungodly in heart
and life. Divinity is an affective-practical
science: knowing is not the ultimate or per-
fective act of man ; but a means to holy love,
and joy, and service. Nor is it clear and solid
knowledge, if it do not somewhat affect the
heart, and engage and actuate the life, according
to the nature and use of the thing known. The
soundness of knowledge and belief is not bjest
discerned in the intellectual acts themselves, but
in their powerful, free, and pleasant efficacy
upon our choice and practice. By these there-
fore you must judge, whether you are godly or
atheistical. The question is not what your
tongues say of God, nor what complimental
ceremonious observances you allow him, but
what your hearts and your endeavours say of
him, and whether you glorify him as God when
you say you know him : otherwise you will find
that the wrath cf God is revealed from heaven,
against all ungodliness and unrighteousness of
men, who held the truth in unrighteousness.
Rom. i. 18,21.

And now, alas! what matter of lamentation
is here before us ! To see how seriously men
converse with one another; and how Gpd is
overlooked or neglected by the most! how men
live together, as if there were more that is
considerable and regardable in these particles of
animated dust, than in the Lord Almighty, and
in all his graces, service and rewards! To see

Walking with God. 49

how God is cast aside, and his interest made to
give place to the interest of the flesh ; and his
services must stay till men have done their
service to their lusts, or to worldly men, that
can do them hurt or shew them favor ! and his
will must not be done when it crosseth the will
of sinful man ! How little do all the commands,
and promises, and threatenings of God signify
with these atheistical men, in comparison of
their lusts, or the laws of men, or any thing that
concerneth their temporal prosperity ! O how is
the world revolted from their Maker ! how have
they lost the knowledge of themselves, and for-
gotten their natures, capacities and obligations,
and what it is to be indeed a man ! O hearken
sinners to the call of your Redeemer ! Return, O
seduced wandering souls, and know at last your
resting place ! Why is not God in all your
thoughts? — Or why is he thought on with so
much remissness, unwillingness, and contempt ;
and with so little pleasure, seriousness, or regard ?
Do you understand yourselves in this? Do you
deal worthily with God ; or wisely for your-
selves? Do you take more pleasure, with the
prodigal, to feed swine, and to feed with swine,
than to dwell at home with your heavenly
Father ; and to walk before him, and serve him
in the world? Did you but know how dangerous
a way you have been in, and how unreasonably
you have dealt, to forsake God in your hearts,
and follow that which cannot profit you ; what

50 Walking with God.

haste would you make to leave the crowd, and
come home to God, and try a more noble and
gainful conversation ! If reasons may have room
and leave to work upon you, I will set a few
before you more distinctly, to call you off from
your barren inordinate creature converse, to a
believing serious converse with God.

1. The higher and more excellent the object
is (especially when it is also of most concern-
ment to ourselves) the more excellent is the
converse. Therefore as nothing dare compare
itself with God, so no employment may be com-
pared with this of holy walking with him. How
vile a contempt is it of the Almighty, and of our
celestial joys, for the heart to neglect them, and
turn away and dwell upon vanity and trouble,
and let these highest pleasures go ! Is not God
and glory worthy of thy thoughts and all thy
service?

2. What are those things that take thee up ?
Are they better than God ; or fitter to supply
thy wants? If thou think and trust in them
accordingly, ere long thou shalt know better
what they are, and have enough of thy cursed
choice and confidence. Tell those that stand
by thee at the parting hour, whether thou didst
choose aright, and make a gaining or a saving
match. O poor sinners! have you not yet
warning enough to satisfy you that all things
below are vanity and vexation, and that all your
hope of happiness is above ? Will not the

" Walking with God, 51

testimony of God satisfy you? Will not the
experience of the world for so many thousand
years together satisfy you ? Will not the ill
success of all the damned satisfy you? Will
nothing but your own experience convince you ?
If so, consider well the experience you have
already made, and seasonably retire, and try na
further, and trust not so dangerous a deceiver to
the last, lest you buy your knowledge at a dearer
rate than you will nov/ believe.

3. You have daily more to do with God, than
with all the world, whether you will or no : and
therefore seeing you cannot avoid him if you
would, prefer that voluntary obediential converse
which hath a reward, before that necessitated
converse which hath none. You are always in
his hands : he made you for his service ; and
he will dispose of you and all that you have
according to his will. It shall not ga with
you as yourselves would have it, nor as your
friends would have it, nor as princes and great
ones of the world would have it; (unless as
their wills comply with God's;) but as God
would have it, who will infallibly accomplish all
his will. If a sparrow fall not to the ground
without him, and all the hairs of our heads are
numbered, then certainly he overruleth all your
interests and affairs, and they are absolutely at
his dispose. To whom then in reason should
you so much apply yourselves as unto him ? If
you will not take notice of him, he will take

52 Walking with God.

b

notice of you : he will remember you whether
you remember him or not : but it may be with
so strict and severe a remembrance, as may
make you wish he did quite forget you. You
are always in his presence; and can you then
forget him, and hold no voluntary converse with
him, when you stand before him? If it be but
mean inferior persons that we dwell with and
are still in company with, yet we mind them
more, and speak more to them, than we do to
greater persons that we seldom see. But in
God there is both greatness and nearness to
invite you. Should not all the worms on earth
stand by, while the glorious God doth call you
to him, and offer you the honor and happiness of
his converse? Shall the Lord of heaven and
earth stand by, and be shut out, while you are
chatting or trifling with his creatures? Nay,
shall he be neglected that is always with you?
You cannot remove yourselves a moment from
his sight; and therefore you should not shut
your eyes, and turn away your face, and refuse
to observe him who is still observing you.

Moreover, your dependance both for soul and
body is all on him : you can have nothing
desirable but by bis gift. He feeds you, he
clotheth you, he maintaineth you, he gives you
life and breath, and all things ; and yet can you
overlook him or forget him ? Do not all his
mercies require your acknowledgment? A dog
will follow him that feedeth him : his eye will

Walking with God, 53

be upon his master: and shall we live upon
God, and yet forget and disregard him ? We are
taught a better use of his mercies by the holy
pr-ophet, Ps. Ixvi. 8, 9. " O bless our God, ye
people, and make the voice of his praise to be
heard: which holdeth our soul in life, and
suffereth not our feet to be moved !"

Nay it is not yourselves alone, but all the
world that depends on God. It is his power
that supporteth them, and his will that disposeth
of them, and his bounty that provideth for
them ; and therefore he must be the observation
and admiration of the world : it is less unreason-
able to take no notice of the earth that beareth
us and yieldeth us fruit, and of the sun that
yields us heat and light, than to disregard the
Lord that is more to us than sun and earth, and
all things. The eyes of all things wait on him ;
and he giveth them their meat in season: he
openeth his hand and satisfieth the desire of
every living thing. Ps. cxlv. 15, 16. The Lord
IS good to all, and his tender mercies are over
all his works : all his works therefore shall
praise him, and his saints shall bless him : they
shall speak of the glory of his kingdom, and
talk of his power. Ver. 10, II.

Moreover, God is so abundantly and wonder-
fully represented to us in all his works, as will
leave us under the guilt of most unexcusable con-
tempt, if we overlook him, and live as without
him in the world. " The heavens declare the

VOL. II. V.

54 Walking with God.

glory of God, and the firmament sheweth his ~
handy work : day unto day uttereth speech ;
and night unto night sheweth knowledge." Ps.
xix. 1, 2. Thus that which may be known of
God is manifest ; for the invisible things of him
from the creation of the world are clearly seen,
being understood by the things that are made,
even his eternal power and godhead ; so that
the ungodly are without excuse. Rom. i. 19, 20.
Cannot you see that which all the world reveal-
fcth? nor hear that which all the world pro-
claimeth? O sing ye forth the honor of his
uame : make his praise glorious ! Say to the
Lord, How terrible art thou in thy works !
through the greatness of thy power shall thine
enemies submit themselves unto thee : ail the
earth shajl worship thee, and, shall sing unto
thee : they shall sing unto thy name : come
and see the works of God : he is terrible in his
doings towards the children of men. Ps. Ixvi,
2 — 5. Can we pass him by that is every where
present, and by every creature represented to
us ? Can we forget him, when all the world are
our remembrancers ? Can we stop our ears
against the voice of heaven and earth ? Can we
be ignorant of him, when the whole creation is
om' teacher? Can we overlook that holy glorious
name, which is written oO legibly upon all things
that ever our eyes beheld that nothing but
blindness, sleepiness or distraction, could pos-
sibly keep us from discerning it? I have many a

Walking with God. 55

time wondered, that (as the eye is dazzled so
with the beholding of the greatest light, that
it can scarce perceive the shining of a lesser so)
the glorious transcendent majesty of the Lord,
doth not even overwhelm our understandings,
and so transport and take us up, as that we can
scarce observe or remember any thing else. For
naturally the greatest objects of our sense, are
apt to make us at that time insensible of the
smaller: and our exceeding great business, is
apt to make us utterly neglect and forget those
that are exceeding small: and O what nothings
are the best and greatest of the creatures, in
comparison of God! And what toys and trifles
are all our other businesses in the world, in
comparison of the business which we have v» ith
him ! But I have been stopped in these admi-
rations by considering that the wise creator
hath fitted and ordered all his creatures accord-
ing to the use v^diich he designeth them to :
and therefore as the eye must be receptive only
of so much light as is proportioned to its use
and pleasure, and must be so distant from the
sun, that its light may rather guide than blind
us, and its heat may rather quicken than con-
sume us; so God hath made our understandings
capable of no other knowledge of him here,
than what is suited to the work of holiness :
and while we have fleshy and fleshly works to
do, and lawful necessary business in the world,
in which God's own commands employ us, our
e2

£»6 Walkinff with God,

o

Eouls in this lantern of the body, must see hira
througli so thick a glass, as shall so far allay
our apprehension, as not to distract us and take
us off the works which he enjoineth us. And
God and our souls shall be at such a distance,
as that the proportionable light of his counte-
nance may conduct us, and not overwhelm us ;
and his love may be so revealed, as to quicken
our desires, and draw us on to a better state,
but not so as to make us utterly impatient of
this world, and utterly weary of our lives, or to
swallow us up, or possess us of our most desired
happiness, before we arrive at -the state of
happiness. While the soul is in the body, it
maketh so much use of the body (the brain and
spirits) in all its operations, that our wise and
merciful creator and governor, doth respect the
body as well as the soul, in his ordering, dispo-
sing, and representing of the objects of those
operations : so that when I consider that cer-
tainly all men would be distracted, if their'
apprehensions of God were any whit answerable
to the greatness of his majesty and glory (the
brain being not able to bear such high operations
of the soul, nor the greatness of the passions
which would necessarily follow) it much recon-
cileth my wondering mind, to the wise and
gracious providence of God, even in setting
innocent nature itself at such a distance from
his glory, (allowing us the presence of such
grace, as is necessary to bring us up to glory) ;

WuTldng with God, 57

fVo-agh it reconcile me not to that doleful dis-
tance which is introduced by sin, and which is
furthered by Satan, the world, and the flesh, and
which our Redeemer by his Spirit and interces-
sion must heal.

And it farther reconcileth me to this disposiue
and will of the blessed God, and this necessary
natural distance and darkness of our minds,
"vvhen I consider, that if God, and heaven, and
hell, were as near and open to our apprehen-
sions, as the things are which we see and feel,
this life would not be what God intended it to
be — a life of trial and preparation to another, a
work, a race, a pilgrimage, a warfare^ what
trial would there be of any man's faith, or love,
-or obedience, or constancy, or self-denial? If we
saw God stand by, or apprehended him as if we
saw him (in degree) it w^ould be no more praise-
worthy or rewardable for a man to abhor all
temptations to worldliness, ambition, gluttony,
drunkenness, lust, cruelty, &c. than it is for a
man to be kept from sleeping that is pierced
with thorns, or for a man to forbear to drink a
cup of melted gold which he knoweth will hufu.
out his bowels, or to forbea.r to burn his flesh
in the fire. It were no great commendation to
his chastity, that would forbear his filthiness,
if he saw or had the fullest apprehensions of
God ; when he will forbear it in the presence of
a mortal man. It were no great commendations
to the intemperate and voluptuous, to have no

58 Walking with God.

mind of sensual delights, if they had but such
a knowledge of God as were equal to sight.
It were no thanks to the persecutor to forbear
his cruelty against the servants of the Lord, if
he saw Christ coming with his glorious angels,
to take vengance on them that know not God,
and obey not the gospel, and to be admired in
bis saints, and glorified in them that now
believe. 2 Thes. i. 7 — 10. I deny not but this
happily necessitated holiness is best in itself,
and therefore will be our state in heaven; but
what is there of trial in it ? or how can it be
suitable to the state of man, that must have
good and evil set before him, and life and death
left to his choice ; and that must conquer if he
will be crowned, and approve his fidelity to his
creator against competitors, and must live a
rewardable life before he have the reward ?

But though in this life we may neither hope
for, nor desire, such overwhelming sensible ap-
prehensions of God, as the rest of our faculties
cannot answer, nor our bodies, bear; yet that
our apprehensions of him should be .so base,
and small, and dull, and inconstant, as to be
borne down by the noise of worldly business,
or by the presence of any creature, or by the
tempting baits of sensuality, — this is the more
odious, by how much God is more great and
glorious than the creature, and even because the
.use of the creature itself is but to reveal the
glory of the Lord. To have such slight and

Walking with God, 59

stupid thoughts of him, as will not carry us on
m uprightness of obedience, nor keep us m liis
fear, nor draw out our hearts in sincere desires
to please him, and enjoy him, and as will not
raise us to a contempt of the pleasures, and
profits, and honors of this world,-this is to be
despisers of the Lord, and to live as in a sleep,
and to be dead to God, and alive only to the
world and flesh. It is no unjiist dishonor or
injury to the creature, to be accounted as
:iiothing in comparison of God, that it may b«
able to'do nothing against him and his interest :
but to make such a nothing of the most glorious
God, by our contemptuous forgetfulness or
neglect, as that our apprehensions of him cannot
prevail against the sordid pleasures of the flesh,
and against the richest baits of sin, and against
all the wrath or allurements of man,--this is but
to make a God of dust, and dung, and nothing,
and (in heart and practice) to make God worse
than dust and dung. And it is a wonder that
man's understanding can become so sottish, as
thus to wink the sun itself into a constant
darkness, and to take God as nothing, or as no
God, who is so abundantly revealed to them in
astonishing transcendent greatness and excel-
lency, by all the creatures in the world, and
with whom we have continually so much to do.
O sinful man 1 into how great a depth of igno-
rance, stupidity and misery art thou fallen !
But because we may see by the lives of the

60 Walking with God,

ungodly, that they little think that they have se^
much to do with God, though I have spoke
of this to the godly in the other part of this
treatise, I shall somewhat more particularly
acquaint those that have most need to be in-
formed of it — what business it is that they have
with God.

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

2. Your business with God^and for God in the
world, is that which you have all your powers
and endowments for : it is that which you were
born into the world for; and that which you
have understanding and free will for; and that
Vt^hich you have your thoughts, and memories,
and affections for; and that which you have
eyes, and ears, and tongues, and all your cor-
poreal parts and abilities for : it is that which
you have your food and raiment for ; and that
which you have your time for; and your pre-
servation, protection and provisions : it is that
which you have all your teaching for; which
Christ himself came for into the world ; which
the scriptures are written for ; which ministers
are sent for; which all order and governm.ent

Walking with God. 61

in church and state is principally appointed for :
in a word, it is that for which you have your
lives, and all things, and without which all were
as nothing, and will be to you worse than
nothing, if they do not further your work with
God : you will wish you had never seen them
if they befriend you not in this.

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

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

L You must be either saved or damned by
him ; either glorified with him, or punished by
him to everlasting : and it is now that the
matter must be determined, which of the two
conditions you must be in : you must now
obtain your title to heaven, if ever you will
come thither : you must now procure your de-
liverance from hell fire, if ever you will escape
it. Now it is that all that must be done, upon
wbicli the scales must turn for your salvatioii

62 Walking with God.^

or damnation : and you know this work is prin-
cipally to be done between you and God, who
alone can save you or destroy you ; and yet do
you forget him, and live as if you had no
business with him, when you have your salva-
tion to obtain from him, and your damnation to
prevent! Have you such business as this with
any other?

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

3. You have a death to die, a chang-e to
make which must be made but once ; which will
be the entrance upon endless joy or pain : and
do you think this needeth not your most

Walking with God. 63

timely and diligent preparation ? You must
struggle with pains, and faint with weakness,
and feel death taking down your earthen taber-
nacle : you must then have a life that is ending
to review, and all that you have done laid open
to your more impartial judgment; you must
then see time as at an end, and the last sand
running, and your candle ready to go out, and
leave the snuff; you must then look back upon
all that you have had from the world, as ending ;
and upon all that you have done as that which
cannot be undone again, that you may do it
better ; and you must have a more serious look
into eternity, when you are stepping thither, tlian
you can now conceive of: and doth all this
need no preparation? It is with God that all
business must be now- transacted, that must
make your death to be comfortable, or safe. If
now you will only converse with men, and know
no business that you have with God, you shall
find at last to your exceeding terror, that you
are in his hands, and passing to his bar, and
that it is God that then you have to do with,
when -your business with all the world is at an
end : he will then have something to do with
you, if you will now find nothing to do with
him.

4. In order to all this, you have now your
peace to be made with God, and the pardon of
all your sins to be obtained. For woe to you
if then you are found under the guilt of any sin !

64 Walking with God,

Look back upon your lives, and remember how
you have Hved in the world, and what you
have been doing: how you have spent your
time, in youth and in your riper age ; and how
many sinful thoughts, and words, and deeds you
have been guilty of; how oft you have sinfully
pleased your appetites, and gratified your flesh,
and yielded to temptations, and abused mercy,
and lost your time : how oft you have neglected
your duty, and betrayed your souls: how long
you have lived in forgetfulness of God and your
salvation, minding only the things of the flesh
and of the world: how oft you have sinned
ignorantly and against knowledge, through
carelessness and through rashness, through
negligence and through presumption, in passion,
and upon deliberation; against convictions,
purposes and promises : how oft you have
sinned against the precepts of piety to God, and
of justice and charity to men. Think how your
sins are multiplied and aggravated, more in
number than the hours of your lives : aggrava-
ted by a world of mercies : by the clearest
teachings, and the loudest calls, and sliarpest
reproofs, and seasonable warnings, and by the
long and urgent importunities of grace. Think
of ail these, and then consider whether you have
nothing now to do with God; whether it be not
a business to be followed with all possible speed
ond diligence to procure the pardon of all these
sins : you have no such businesses as these, to

Walking with God. 65

transact with men : you may have business
with them which your estates depend upon, or
which touch your credit, commodity or lives ;
but you have no business with men (unless in
subordination to God) which your salvation
doth depend upon : your eternal happiness is
not in their hands : they may kill your bodies,
(if God permit them) but not your souls. You
need not solicit them to pardon your sins
against God : it is a small matter how you are
judged of by man: you have one that judgeth
you, even the Lord. 1 Cor. iv. 3, 4. No man
can forgive sin, but God only. O then how
early, how earnestly should you cry to him for
mercy ! Pardon must be obtained now or never :
there is no justification for that man at the day
of judgment, that is not forgiven and justified
now. Blessed then is the man whose iniquity
is forgiven, whose sin is covered, and to whom
it is not imputed by the Lord. Rom. iv. 7, 8.
And woe to that man that ever he was born,
that is then found without the pardon of his
sins! Think of this as the case deserves, and
then think if you can, that your daily business
with God is small.

5. Moreover, you have peace of conscience
to obtain ; and that dependeth upon your peace
with God. Conscience will be your accuser,
condemner and tormenter, if you make it not
your friend, by making God your friend. Con-
sider what conscience hath to say against you.

66 Walkum mth God.

a

and how certainly it will speak home, when you
would be loth to hear it : and bethink you how
to answer all its accusations, and what will be
necessary to make it a messenger of peace ; and
then think your business with God to be but
small, if you are able. It is no easy matter to
get assurance that God is reconciled to you, and
that he hath forgiven all your sins.

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

7. And that you may have a saving interest
ill Jesus Christ, you must have sound repen^

Walking loith God, 67

tance for all your former life of wickedness, and
a lively effectual faith in Christ : neither sin nor
Christ must be made light of. Repentance must
tell you to the very heart, that you have done
foolishly in sinning, and that it is an evil and a
bitter thing that you forsook the Lord, and that
his fear was not in you : and thus your wicked-
ness shall correct you and reprove you. Jer. ii.
19. And faith must tell you that Christ is more
necessary to you than food or hfe, and that
there is no other name given under heaven by
which you can be saved. Acts iv. 12. And it
is not so easy, nor so common a thing to repent
and believe as ignorant presumptuous sinners
do imagine. It is a greater matter to have a
truly humbled contrite heart, and to loath your-
selves for all your sins, and to loath those sins,
and resolvedly give up yourselves to Christ and
to his Spirit for a holy Hfe, than heartlessly and
hypocritically to say, I am sorry, or I repent,
without any true contrition or renovation. And
it is a greater matter to betake yourselves to
Jesus Christ as your only hope to save you both
from sin and from damnation, than barely
through custom and the benefit of education to
^say, I do believe in Christ. I tell you it is so
great a work to bring you to sound repentance
and faith, that it must be done by the power of
God himself. Acts v. 31. 2 Tim. ii. 25. They
are the gift of God. Eph. ii. 8. You must ha^^e
his Spirit to illuminate you, Eph, i. 18. and

68 M^alkins with God,

o

shew you the odiousness of sin, the intolerable-
ness of the wrath of God, the necessity and
sufficiency, the power and willingness of Christ;
and to overcome all your prejudice, and save
you from your false opinions and deceits ; and
to repulse the temptations of Satan, the world
and the flesh which will all rise up against you.
All this must be done to bring you home to
Jesus Christ, or else you will have no part in
him, his righteousness and grace: and can you
think that you have not most important business
with God, who must do all this upon you, or
else you are undone for ever ?

8. Moreover, you must have all the corrup-
tions of your natures healed, and your sins
subdued, and your hearts made new by sanctify-
ing grace, and the image of ,God implanted in
you, and your lives made holy and sincerely
conformable to the will of God. All this must
be done, or you cannot be acceptable to God,
nor ever will be saved : though your carnal

interest rise ao;ainst it ; thousrh vour old cor-
es ' o ^

rupted natures be against it; though your custom,
and pleasure, and worldly gain and honor be
against it ; though all your carnal friends and
superiors be against it; though the devil will
,do all that he can against it; yet all this must
be done, or you are lost for ever : and all this
must be done by the Spirit of God ; for it is his
wprk to make you new and holy : and can you
lliink then that the business is not great which

Walking ivith God. 69

you have with God ? When you have tried how
hard e^ery part of this work is, to be begun and
carried on, you wdll find you have more to do
with God, than with all the world.

9. Moreover, in order to this, it is necessary
that you read, and hear, and understand the
gospel, which must be the means of bringing
you to God by Christ : this must be the instru-
ment of God, by which he will bring you to
repent and believe, and by which he will renew
your natures, and imprint his image on you,
and bring you to love him, and obey his will.
The word of God must be your counsellor, and
your delight, and you must set your heart to it,
and meditate in it day and night. Knowledge
must be the means to reclaim your perverse
misguided wills, and to reform your careless
crooked lives, and to bring you out of the
kingdom of darkness into the state of light and
life. And such knowledge cannot be expected
without a diligent attending unto Christ, the
teacher of your souls, and a due consideration
of the truth. By that time you have learnt what
is need fid to be learnt for a true conversion, a
sound repentance, a saving faith, and a holy life,
you \fill find that you have far greater business
with God than with all the world.

10. Moreover, for the attaining of all this
mercy, you have many a prayer to put up to
God : you must daily pray for the forgiveness
of your sins, and deliverance from temptations.

70 Walking with God,

and even for your daily bread, or necessary pro-
visions for the work which you have to do : you
must daily pray for all the supplies of grace
which you want, and for the gradual mortifica-
tion of the flesh, and for help in all the duties
which you must perform ; and for strength
against all the spiritual enemies which will
assault you ; and preservation from the manifest
evils which attend you : and these prayejs must
be put up with unwearied constancy, fervency
and faith. Keep up this course of fervent
prayer, and beg for Christ, and grace, and
pardon, and salvation in any measure as they
deserve, and according to thy own necessity;
and then tell me whether thy business with God
be small, and to be put off as lightly as it is by
the ungodly.

11. Moreover, you are made for the glory of
your Creator, and must apply yourselves wholly
to glorify him in the world : you must make his
service the trade and business of your lives, and
not put him off with something on the by : you
are good for nothing else but to serve him ; as a
knife is made to cut, and as your clothes are
made to cover you, and your meat to feed you,
and your horse to labor for you, so yo« are
made and redeemed, and maintained for this — ^to
love and please your great Creator : and can
you think that it is but little business that you
have with him, when he is the end and master
pf your lives, and all you are or have is for him ?

Walkins: with God. 71

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

13. Moreover, you have all the graces which
you shall receive to exercise ; and every grace
doth carry you to God, and is exercised upon
him, or for him : it is God that you must study,
and know, and love, and desire, and trust, and
hope in, and obey: it is God that you must
s^ek after, and dehght in so far as you enjoy
him : it is his absence or displeasure that must
be your fear and sorrow : therefore the soul is
said to be sanctified when it is renewed, because
it is both disposed and devoted unto God. And
therefore grace is called hohness, because it all
disposeth, and carrieth the soul to God, and
useth it upon and for him. And can you think
your business with God is small, when you
must live upon him, and all the powers of your
soul must be addicted to him, and be in serious

72 Walking with God.

motion towards him ; and when he must be
much more to you than the air which you
breathe in, or the earth you live upon, or than
the sun that gives you light and heat j yea, than
the soul is to your bodies ?

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

And if this be so (as undeniably it is so) is
there any cloak for that man's sin, who is all
day taken up with creatures, and thinks of God
as seldom and as carelessly as if he had no
business \vith hipi ? And yet, alas, if you take
a survey of high and low, of court, and city, and
country, you shall find that this is the case of
no small number, yea, of many that observe it
not to be their case ; it is the case of the pro-
fane that pray in jest, and swear, and curse,
and rail in earnest. It is the case of the mahg-
nant enemies of holiness, that hate them at the
heart that are most acquainted with this con-
verse with God, and^ count it but hopocrisy,
pride or fancy, and would not suffer them to
live upon the earth, who are most sincerely
conversant in heaven. It is the case of phari-

Walking with God. 73

b

sees and hypocrites, vd\o take up with ceremo-
nious observances, as touch not, taste not,
handle not, and such like traditions of their
forefathers, instead of a spiritual rational ser-
vice, and a holy serious walking with the Lord.
It is the case of all ambitious men, and covet-
ous worldlings, who make more ado to climb
up a little higher than their brethren, and to
hold the reins, and have their wills, and be
admired and adored in the world, or to get a
large estate for themselves and their posterity,
than to please their maker, or to save their
souls : it is the case of every sensual epicure,
whose belly is his god, and serveth his fancy,
lust and appetite, before the Lord. It is the
case of every unsanctified man, that seeketh
first the prosperity of his flesh, before the king-
dom and righteousness of God, and is most
careful and laborious to lay up a treasure on
earth, and laboreth more (with the greater esti-
mation, resolution and delight) for the meat
that perisheth, than for that which endureth to
everlasting life. All these (who are too great a
part of the world, and too great a part of pro-
fessed christians) are taken up with creature
converse ; and yet think to scape the deluge of
God's displeasure, because the Enochs and
Noahs are so few who walk with God ; and they
think God will not destroy so many : and thus
they think to be saved by their multitude, and to
hide themselves in the crowd from God' they

74 WaMng with God.

will go the wide and common path, and be of
the mind that most are of: they will not be
convinced till most men are convinced ; that is,
till their wisdom come too late, and cost them
dearer than its worth. When all men are con-
vinced that God should have been preferred
before the world, and served before their fleshly-
lusts (as they Vv^ill certainly and sadly be) then
they will be convinced with the rest. When all
men understand that life was given them to have
done the work which eternal life dependeth on,
then they v/ill understand it with the rest. When
all men shall discern between the righteous and
the wicked ; between those that serve God, and
that serve him not, then they will discern it with
the rest : they will know what their business
was in the world, and how much they had to do
with God, when all men know it. But O how
much better for them had it been to have known
it in time, while knowledge might have done
them better service, than to make them feel the
greatness of their sin and folly, and the hopes
which once they had of happiness, and to help
the sting of desperation continually to prick
them at the heart. They would not be of so
little a flock as that to which it was the good
pleasure of God to give the kingdom. Luke xii.
32. If you demand a reason of all this, their
reason was in their throats and bellies : they
had fleshly appetites and lusts, and thereby
could relish fleshly pleasures ; but spiritual life

Walkina tvith God. 75

•^a

and appetite they had none, and therefore
relished not spiritual things : had Christ, and
holiness, and heaven, been as suitable to their
appetites, as the sweetness of their meat, and
drink, and lusts, and as suitable to their fanta-
sies as their worldly dignities and greatness
were, they would then have made a better
choice. They would have walked with God,
if drunkenness, and gluttony, and pride, and
wantonness, and covetousness, and idleness, had
been the way in which they might have walked
with him. If these had been godliness, how
godly would they have been! How certainly
would they have come to heaven, if this had
been the way ! To be idle, and proud, and
fleshly, and worldly, is it that they love ; and
to be humble, and holy, and heavenly, and
mortified, is that which they hate, and cannot
away with : and their love and hatred proceed
from their corrupted natures ; and these are
instead of reason to them. Their strong appre-
hensions of a present suitableness in fleshly
pleasures to their appetites, and of a present
unsuitableness of a holy life, do keep out all
efiectual apprehensions of the excellencies of
God, and of spiritual heavenly delights, which
cross them in the pleasures which they most
desire.

But yet (their appetites corrupting their
understandings as well as their wills) they will
not be mad without some reason, nor reject their

76 Walking with God.

maker and their happiness without some reason,
nor neglect that holy work which they were
made for without some reason : let us hear
then what it is.

CHAPTER III.

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

Armv. 1. It is most certain that God is good
as necessarily as he is God : but it is not true
that he must necessarily do good to you, or
other individual persons ; nor that he neces-
sarily doth the good he doth to them. As he
is not necessitated to make toads and serpents
as happy as men, or men as angels ; so he is
not necessitated to save the devils or damned

Walking with God, 77

souls (for he will not save them.) And he was
under no greater a necessity to save you, than
them. He was not necessitated to give you a
being : he could have passed you by, and
caused others to have possessed your room. As
it was God's free will and not any necessity that
millions more are never born, that were in pos-
sibility of it ; (for all that is possible doth not
come to pass) so that you and millions more
were born, was not of necessity but of the same
free will. And as God did not make you of
necessity but of free will ; so he doth not neces-
sarily but freely justify, or sanctify, or save. If
he did it by necessity of nature, he would do it
to all as well as some ; seeing all have a natural
capacity of grace as well as those that receive
it. God is able to sanctify and save more, yea
all^ if it were his will ; and it is not for want of
power or goodness that he doth not. Millions
of beings are possible which are not future.
God doth not all the good which he is able, but
communicateth so much to his several creatures
as to his wisdom seemeth meet. If the damned
would be so presumptuous as to argue, that
because God is able yet to sanctify and save
them, therefore he must do it of necessity of
nature, it would not be long before they should
thus dispute themselves out of their torments.
God will not ask leave of sinners to be God ;
their denying him to be good (that is, to be
God) because he complieth not with their con-

VOL. II. F

78 Walking luith God,

eeits and wills, doth but prove them to be fools,
and bad themselves.

Indeed some sciolists, pretending to learning',
while they are ignorant of most obvious princi- ^
pies of natural knowledge, have taught poor
sinners to cheat their souls with such dreams
as these. They have made themselves believe
that goodness in God is nothing else but his
benignity, or disposition to do good ; as if the
creature were the ultimate end, and all God's
goodness but a means thereto ; and so God were
the Alpha or first efficient, and yet the creature
the Omega or Jinis idtimus; and all the goodness
in God were to be estimated and denominated
by its respect to the felicity of man : and so the
creature hath the best part of the deity. Such
notions evidently shew us, that lapsed man is
predominantly selfish, and is become his own
idol, and is lost in himself, while he hath lost
himself by his loss of God, when we see how
powerful his self-interest is, both with his intel-
lect and will . Even men of great ingenuity, till
sanctification hath restored them to God, and
taught them better to know him and themselves,
are ready to measure all good or evil by their
own interest; when yet common reason would
have told them, if they had not perverted it by
pride and partial studies, that short of God,
even among the creatures, there are many
things to be preferred before themselves and
their ow^n felicity. He is irrationally enslaved by

Walking with God. 79

o

self-love, that cannot see that the happiness of
the world, or of his country, or of multitudes,
is more to be desired than his happiness alone ;
and that he ought rather to choose , to be anni-
hilated or to be miserable (if it were made a
matter of his deliberation and choice) than to
have the sun taken out of the firmament, or the
world, or his country to be annihilated or mise-
rable. And God is infinitely above the creature.

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

Answ, And what of that ? Must it needs
therefore follow that he made not all things for
himself, but for the creature finally ? He is per-
fectly happy in himself, and his will is himself:
this will was fulfilled when the world was not
made (for it was his will that it should not be
made till it was made) and it is fulfilled when
it is made, and fulfilled by all that comes to
pass : and as the absolute simple goodness and
perfection of God's essence is the greatest good,
the eternal immutable good; so the fulfilling
of his will is the ultimate end of all obedience.
He hath expressed himself to take pleasure in
his works, and in the holiness, obedience and
happiness of his chosen ; and though pleasure
be not the same thing in God as it is in man (no
more than will or understanding is) yet it is
not nothing which God expresseth by such
terms, but something which we have no fitter
expression for. This pleasing of the will of God
f2

80 Walking with God.

being the end of all, even of our felicity, is
better than our felicity itself*

They that will maintain that God, who is
naturally and necessarily good, hath no other
goodness but his benignity or aptness to do
good to his creatures, must needs also maintain
that (God being for the creature, and not the
creature for God) the creature is better than
God, as being the ultimate end of God himself^
and the highest use of all his goodness being
but for the felicity of the creature : as also that
God doth do all the good that he is able (for
natural necessary agents work ad ultimum posse) :
and that all men shall be saved, and all devils,
and every worm and toad be equal to the high-
est angel; or else that God isnot able to do it:
and that he did thus make happy all his crea-
tures from eternity (for natural necessary agents
work always, if they be not forcibly hindered ;)
and that there never was such a thing as pain
or misery, in man or brute; or else that God was
not able to prevent it. But abundance of such
odious consequences must needs follow from
the denying of the highest good, which is God
himself, and confessing none but his efficient
o-oodness. But some will ba offended vv^ith me
for being so serious in confuting such an irra-
tional atheistical conceit, who know not how
far it prevaileth with an atheistical generation.

Be it known to you, careless sinners, that
though the sun will shine on you whether you

Walking with God, SI

thinli on it or not, or love it, or thank it or not ;
and the fire will warm you whether you think
on it and love it or not^, yet God will not jus-
tify or save you whether you love him or thmk
on him or not. Ood doth not operate brutishly
in your salvation, but governeth you wisely,
as rational creatures are to be governed ; and
therefore will give you happiness as a reward :
and therefore will not deal alike with those that
love him and that love him not, that seek him
and that seek him not, with the laborers and
the loiterers, the faithful and the slothful ser-
vant. Would you have us beUeve that you
know better than God himself what pleaseth
3iim, or on what terms he will give his benefits,
and save men's souls? or do you know his nature
better than he knoweth it, that you dare pre-
sume to say— Because he needeth not our love
or duty, therefore they are not pleasing to him ?
Then what hath God to do in governing the
world, if he be pleased and dispkased with
nothing that men do, or with good and evil
actions equally ? Though you cannot hurt him,
you shall find that he will hurt you if you
disobey him: and though you. cannot make
him happy by your holiness, you shall find that
he will not make you happy without it.

And if he did work as necessarily as the sun
vdoth shine, according to your similitude; yet,
1. Even the shining of the sun doth not illu-
minate the blind^ nor doth it make the seeds of

82 Walkina: with God,

o

thorns and nettles to bring forth vines or roses,
nor the gendering of frogs to bring forth men;
but it actuateth all things according to the
several natures of their powers : and therefore
how can you expect that an ignorant unbelieving
and unholy soul, should enjoy felicity in God,
when in that state they are uncapable of it ?
2. And if the sun do necessarily illuminate
any one, he must necessarily be illuminated ;
and if it necessarily warm or quicken any thing,
it must be necessarily warmed and quickened ;
else you would assert contradictions. — So if
God did necessarily save you and make you
happy, you would necessarily be saved and
made happy : and that containeth essentially
your holiness, your loving, desiring and seeking
after God. To be saved or happy without enjoy-
ing God by love, or to love him and not desire
him, seek him, or obey him, are as great con-
tradictions as to be illuminated without light, or
quickened without life. What way soever it
be that God conveyeth his sanctifying Spirit,
I am sure that if any man have not the Spirit of
Christ, the same is none of his, Rom. viii. 9,
and that without holiness none shall see God,
Heb. xii. 14. and that if you will have the king-
dom of God, you must seek it first, preferring it
before all earthly things. Matt. vi. 33. John vi.
27. Col. iv. 1 — 3. And then if all the question
that remaineth undecided be, whether God do
you wrong or not in damning you, or whether

Walking with God. 83

God be good because he will not save you when
he can, I shall leave you to him to receive satis-
faction, who will easily silence and confound
your impudence, and justify his works and laws.
Prepare your accusations against him, if you
will needs insist upon them, and try whether he
or you shall prevail : but remember that thou art
a worm and he is God, and that he will be the
only judge when all is done ; and ignorance and
impiety that prate against him, to their own
confusion, in the day of his patience, shall not
then usurp the throne.

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

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

And though God be infinitely above us, yet he
condescendeth to communicate to us according

84 Walking with God.

to our capacities : as the sun is far from us,
and yet dolh not disdain to enlighten, and
warm, and quicken a worm or fly here below.
If any be yet so much an atheist as to think
that religious converse with God is but a fancy,
let him well answer me these few questions.

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

Quest. 2. Seeing God comraunicateth to
every creature according to their several capa-
cities, is it not meet then that he deal with man
as man, even as a creature rational, capable to
know and love and obey his great Creator, and
to be happy in the knowledge, love and fruition
of him ? That man hath such natural faculties
and capacities, is not to be denied by a man
that knoweth what it is to be a man : and that
God hath not given him these in vain, will be
easily believed by any that indeed believe that
he is God.

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

Walking: with God, 85

'to

our natures, or else we must seek our felicity in
God/

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

Quest, 5. Can any thing be more sure, than
that God is the righteous governor of the world?
and that he governeth man as a rational crea-
ture, by laws and judgment? And can we live
under his absolute sovereignty, and under his
many righteous laws, and under his promises of
salvation to the justified, and under his threaten-
ings of damnation to the unjustified, and yet
not have more to do with God than with all
the world? If indeed you think that God doth
not love and reward the holy and obedient, and
punish the ungodly and disobedient, then either
you take him not to be the governor of the
world, or (which is worse) you take him to be
an unrighteous governor: and then you must
by the same reason say, that magistrates and
parents should do so too, and love and reward
the obedient and disobedient alike : but if any
man's disobedience were exercised to your hurt,
by slandering, or beating, or robbing you, I dare
s«y you woidd not then commend so indifferent
aiid unjust a governor.

f3

86 Walking with God,

Quest. 6. If it be not needless for man ta
labor for food and raiment, and necessary pro-
vision for his body, how can it be needless for
him to labor for the happiness of his soul ? If
God will not give us our daily bread while we
never think of it, or seek it, why should we
expect that he will give us heaven though we
never think on it, value it, or seek it ?

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

Quest. 8. While you seem but to wrangle
against the duty of believers, do you not plead
against the comfort and happiness of believers ?
For surely the employment of the soul on God
(and for him) is the health and pleasure of the
soul ; and to call away the soul from such em-
ployment, is to imprison it in the dungeon of
this world, and to forbid us to smell to the
sweetest flowers, and confine us to a sink or
dunghill ; and to forbid us to taste of the food
of angels, or of men, and to offer us vinegar
and gall, or turn us over to feed with swine.
He that pleadeth that there is no such thing
as real holiness and communion with God, doth
plead in effect that there is no true felicity or
delight for any of the sons of men : and how wek

Walking with God. 87

come should ungodly atheists be unto mankind,
that would for ever exclude them all from hap-
piness, and make them believe they are all made
to be remedilessly miserable ?

And here take notice of the madness of the
unthankful world, that hateth and persecuteth
the preachers of the gospel, that bring them the
glad tidings of pardon, and hope, and life eter-
nal, of solid happiness, and durable delight ;
and yet they are not offended at these atheists
and ungodly cavillers, that would take them off
from all that is truly good and pleasant, and
make them believe that nature hath made them
capable of no higher things than bea,sts, and
hath inthralled them in reiuediless infelicity.

Quest. 9. Do you not see by experience that
there are a people in the world whose hearts are
upon God, and the life to come, and that make
it their chiefest care and business to seek him *
and to serve him ? How then can you say that
there is no such thing, or that we are not capa-
ble of it, when it is the case of so many before
your eyes ? If you say that it is but their fancy
or self-^deceit; I answer, that really their hearts
are set upon God, and the everlasting world,
and that it is their chiefest care and business to
attain it : this is a thing that they feel, Jir^d you
may see in the bent and labor of their lives ;
and therefore you qannot call that a fancy, of
\vhich you have so full experience : but whether
the motives that have invited them;, and engaged

88 - Walking with God.

G

them to such a choice and course, be fancies
and deceits or not, let God be judge, and let the
awakened consciences of worldlings themselves
be judge, when they have seen the end, and
tried whether it be earth or heaven that is the
shadow, and whether it be God or their unbe-
lieving hearts that was deceived.

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

Walking ivith God, 89

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

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

1. There is nothing but darkness in all thy
thouohts, if God be not in them. Thou knowest
nothing, if thou knowest not him; and thou
usest not thy knowledge, if thou use it not on
him. To know the creature as without God, is
to know nothing : no more than to know all the
letters in the book, and not to know their sig-
nification or sense. All things in the world are
but insignificant ciphers, and of no other sense
or use, if you separate them from God, who is
their sense and end. If you leave out God in
all your studies, you do but dream and dote,
and not understand what you seem to under-
stand. Though you were taken for the learnedst
men in the world, and were able to discourse of
all the sciences, and your thoughts had no lower
employment daily than the most sublime spe-
culations which the nature of all .the creatures

90 WalJdnrr with God,

o

doth afford, it is all but folly and impertinent
dotage, if it reach not unto God.

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

3. If God be not in all your thoughts, they
are all in vain. They are like the drone that
gathereth no honey: they fly abroad and return
home empty : they bring home no matter of
honour to God, of profit or comfort to your-
selves: they are employed to no more purpose
than in your dreams; only they are more capably

Walkins: with God, 91

%3

of sin: like the distracted thoughts of one that
doteth in a fever, they are all but nonsense,
whatever you employ them on, w^hile you leave
out God, who is the sense of all.

4. If God be not in all your thoughts, they
are nothing but confusion : there can be no just
unity in them, because they forsake him who is
the only centre, and are scattered abroad upon
incoherent creatures. There can be no true
unity but in God : the further we go from him,
the further we run into divisions and confusions.
There can be no just method in them, because
he is left out that is the beginning and the end.
They are not Uke a well ordered army, where
every one is moved by the will of one com-
mander, and all know their colors and their
ranks, and unanimously agree to do their work :
but like a swarm of flies, that buzz about they
know not whither, nor why, nor for what. There
is no true government in your thoughts, if God
be not in them ; they are masterless and va-
grants, and have no true order, if they be not
ordered by him and to him : if he be not their
first and last.

5. If God be not in all your thoughts, there
is no life in them : they are but like the motion
of a bubble, or a feather in the air : they are
impotent as to the resisting of any evil, and as
to the doing of any saving good : they have no
strength in them, because they are laid out
upon objects that have no strength : they hay<3^.

92 Walking with God,

no quickening, renewing, reforming, encouraging,
resolving, confirming power in them, because
there is no such power in the things on which
they are employed : whereas the thoughts of
God and everlasting life, can do wonders upon
the soul : they can raise up men above this
world, and teach them to despise the worldHng's
idol, and look upon all the pleasures of the flesh
as upon a swine's delight in wallowing in the
mire. They can renew the soul, and cast out
the most powerful beloved sin, and bring all our
powers into the obedience of God, and that with
pleasure and delight : they can employ us with
the angels, in a heavenly conversation, and shew
us the glory of the world above, and advance
us above the life of the greatest princes upon
earth : but the thoughts of earthly fleshly things
have power indeed to delude men, and mislead
them, and hurry them about in a vertiginous
motion ; but no power to support us, or subdue
concupiscence, or heal our folly, or save us from
temptations, or reduce us from our errors, or
help us to be useful in the world, or to attain
felicity at last. There is no life, nor power, nor
efficacy in our thoughts, if God be not in them.

6. There is no stability or fixedness in your
thoughts, if God be not in them. They are like
a boat upon the ocean, tossed up and down with
winds and waves: the mutable uncertain crea-
tures can yield no rest or settlement to your
minds. You are troubled about many thin^^j

Walking with God. 93

and the more you think on them> and have to do
with them, the more are you troubled : but you
forget the one thing necessary, and fly from the
eternal rock, on which you must build if ever
you will be established. While the creature is
in your thought instead of God, you will be one
day deluded with its unwholesome pleasure, and ,
the next day feel it gripe you at the heart : one
day it will seem your happiness, and the next
you will wish you had never known it: that
which seemeth the only comfort of your lives
this year, may the next year make you weary of
your lives. One day you are impatiently desiring
and seeking it, as if you could not live without
it ; and the next day, or ere long, you are impa-
tiently desiring to be rid of it. You are now
taking in your pleasant morsels, and drinking
down your delicious draughts, and jovially
sporting it with your inconsiderate companions:
but how quickly will you be repenting of all
this, and complaining of your folly, and vexing
yourselves, that you took not warning, and
made not a wiser choice in time 1 The creature
was never made to be your end, or rest, or hap-
piness : and therefore you are but like a man in
a wilderness or a maze, that may go and go but
knoweth not whither, and findeth no end, till
you come home to God, who only is your proper
end, and make him the lord, and life, and plea-
sure of your thoughts.
7. As there is no present fixedness in your

94 Walking ivith God,

o

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

Call in your thoughts then from these transi-
tory things, that have no consistency or continu-
ance, and turn them unto him with whom they
may find everlasting employment and delight :
remember not the enticing baits of sensuality
and pride, but '^ Remember now thy Creator in
the days of thy youth, while the evil days come
not, nor the years draw nigh when thou shalt
say, I have no pleasure in them."

8. Thy thoughts are but sordid, dishonorable,
and low, if God be not the chiefest in them.
They reach no higher than the habitation of
beasts; nor do they attain to any sweeter
employment than to meditate on the felicity of
a brute : thou choosest with the fly to feed on
dung and filthy ulcers, and as maggots to live on

Walking with God. 95

stinking carrion, when thou mightest have free
access to God himself, and mightest be enter-
tained in the court of heaven, and welcomed
thither by the holy angels : thou wallowest in
the mire with the swine, or diggest thyself a
house in the earth, as worms and moles do,
when thy thoughts might be soaring up to God,
and might be taken up with high and holy and
everlasting things. What if your thoughts were
employed for preferment, wealth, and honor in
the world? Alas! what silly things are these,
in comparison of what your souls are capable
of! You will say so yourselves, when you see
how they will end, and fail your expectations.
Imprison not your minds in this infernal cell,
when the superior regions are open to their
access : confine them not to this narrow vessel
of the body, whose tossings and dangers on
these boisterous seas will make them restless,
and disquiet them with tumultuous passions,
when they may safely land in paradise, and
there converse with Christ. God made you
men, and if you reject not his grace will make
you saints : make not yourselves like beasts or
vermin. God gave you souls that can step in a
moment from earth to heaven, and there fore-
taste the endless joys: do not you stick then
fast in clay, and fetter them with worldly cares,
or intoxicate them with fleshly pleasures, nor
employ them in the worse than childish toys of
ambitious, sensual, worldly men : your thoughts

96 Walking with God.

have manna, angels' food, provided them l>y
God: if you will loathe this and refuse it, and
choose with the serpent to feed on the dust, or
upon the filth of sin, God shall be judge, and
.your consciences one day shall be more faithful
witnesses, whether you have dealt like wise men
or like fools ; like friends or enemies to your-
selves ; and whether you have not chosen base-
ness, and denied yourselves the advancement
which was offered you.

9, If God be not the chiefest in your
thoughts, they are no better than dishonest
and unjust: you are guilty of denying him his
own. He made not your minds for lust and
pleasure, but for himself: you expect that your
cattle, your goods, your servants, be employed
for yourselves, because they are your own: but
God may call your minds his Own by a much
fuller title : for you hold all but derivatively
and dependently from him. What will you call
it but injustice and dishonesty, if your wife, or
children, or servants, or goods, be more at the
use and service of others, than of you ? If any
can shew a better title to your thoughts than
God doth, let him have them ; but if not, deny
him not his own. O straggle not so much from
home, for you will be nowhere else so well as
there: desire not to follow strangers, you know
not whither, nor for what : you have a master
of your own, that will be better to you than all
the strangers in the world. Bow not down to

Walkin(!( with God, 97

'O

creatures, that are but images of the true and
solid good: commit not idolatry or adultery
with them in your thoughts : remember still that
God stands by : bethink you how he will take it
at your hands; and how it will be judged of at
last, when he pleads his right, his kindness, and
solicitations of you; and you have so little to
say for any pretence of right or merit in the
creature. Why are not men ashamed of the
greatest dishonesty against God, when all that
have any humanity left them, do take adultery,
theft, and other dishonesty against creatures for
a shame? The time will come when God and
his interest shall be better understood; that this
dishonesty against him, will be the matter of
the most confounding shame, that ever did or
could befal men. Prevent this by the juster
exercise of your thoughts, and keeping them
pure and chaste to God.

10. If God be not in your thoughts (and the
chiefest in them) there will be no matter in them
of solid comfort or content. Trouble and deceit
will be all their work : when they have fled
about the earth, and taken a taste of every
flower, they will come loaded home with nothing
better than vanity and vexation. Such thoughts
may excite the laughter of a fool, and cause that
mirth that is called madness, Eccles. vii. 4, 6,
and ii. 2. but they will never conduce to
settled peace, and durable content; and there-
fore they are always repented of themselves, and

98 Walking with God,

o

are troublesome to our review, as being the
shame of the sinner, which he would fain be
cleared of or disown. Though you may ap-
proach the creature with passionate fondness,
and the most delightful promises and hopes, be
sure of it, you will come off at last with grief
and disappointment, if not with the loathing of
that which you chose for your delight. Your
thoughts are in a wilderness among thorns and
briars, when God is not in them as their guide
and end: they are lost and torn among the
creatures ; but rest and satisfaction they will
find none. It may be at the present it is
pleasanter to you to think of recreation, or
business, or worldly wealth, than to think of
God : but the pleasure of these thoughts is as
delusory, and short-lived, as are the things
themselves on which you think. How long will
you think with pleasure on such fading transitory
things? And the pleasure cannot be great at
the present, which reacheth but the flesh and
fantasy, and which the possessor knoweth will
be but short: nay, you will shortly find by
sad experience, that of all the creatures under
heaven, there will none be so bitter to your
thoughts, as those- which you now find greatest
carnal sweetness in. O how bitter will the
thought of idolized honour, and abused wealth
and greatness be to a dying or a damned Dives!
The thoughts of that alehouse or playhouse
where thou hadst thy greatest pleasure, will

Walking with God, 99

trouble thee more than the thoughts of all the
houses in the town besides: the thoughts of
that one woman with whom thou didst commit
thy pleasant sin, will wound and vex thee more
than the thoug-hts of all the women in the town
besides. The thoughts of that beloved sport
which thou couldst not be w^eaned from, will be
more troublesome to thee than the thoughts of
a thousand other thing^s in which thou hadst no
inordinate delight. For the end of sinful mirth
is sorrow. When Solomon had tried to please
himself to the full, in mirth, in buildings, vine-
yards, woods, waters, in servants, and posses-
sions, silver, and gold, and cattle, and singers,
and instruments of music of all sort^, in great-
ness, and all that the eye, or appetite, or heart
desired, he findeth when he awaked from this
pleasant dream, that he had all this while been
taken up with vanity and vexation, in so much
that he saith on the reView, " Therefore I hated
life, because the work that is wrought under the
sun is grievous to me, for all is vanity and vexa-
tion of spirit : yea I hated all my labour which
I had taken under the suri." Eccles. ii. 1, 2, &c.
17, 18. You may toil out and tire yourselves
among these briars, in this barren wilderness;
but if ever you would feel any solid ground of
quietness and rest, it must be by coming ofF
from vanity, and seeking your felicity in God,
and living sincerely for him and upon him, as
the worldling doth upon the world. His par-

100 ' Walking with God.

doning mercy must begin your peace, forgiving
you your former thoughts, and his healing quick-
ening mercy must increase it, by teaching you
better to employ your thoughts, and drawing
up your hearts unto himself: and his glorifying
mercy must perfect it, by giving you the full
intuition and fruition of himself in heaven, and
employing you in his perfect love and praise, not
leaving any room for creatures, nor suffering a
thought to be employed on vanity for ever.

CHAPTER IV.

By this time I hope you may see reason to
call yourselves to a strict account, what converse
you have been taken up with in the world, and
upon what you have exercised your thoughts.
Surely you must needs be conscious, that the
thoughts which have been denied God, have
brought you home but little satisfaction, and
have not answered the ends of your creation,
redemption, or preservation ! and that they are
now much fitter matter for your penitential
tears, than for your comfort, in the review ! I
do not think you dare own, and stand to, those
thoughts which have been spent for fleshly plea-
sures, or in unnecessary worldly cares, or that
were wasted in impertinent vagaries upon any
thing, or nothing, when you should have been

Walking with God, 101

seeking God ! I do not think you have now any
great pleasure in the review of those thoughts,
which once were taken up with pleasure, when
your most pleasant thoughts should have been
of God. Dare you approve of your rejecting
your creator and the great concernments of your
soul out of your thoughts, and wasting them
upon things unprofitable and vain? Did not
God and heaven deserve more of your serious
thoughts than any thing else that ever they
were employed on? Have you laid them out on
any thing that more concerned you; or on any
thing more excellent, more honorable, more
durable, or that could claim precedency upon
any just account? Did you not shut heaven
itself out of your thoughts, when you shut out
God ; and is it not just that God and heaven
should shut out you? If heaven be not the
principal matter of your thoughts, it is plain
that you do not principally love it : and if so,
judge you whether those that love it not are fit
to be made possessors of it.
. O poor distracted senseless world ! Is not
God great enough to command and take up
your chiefest cogitations ? Is not heaven enoudi
to find them work, and afford them satisfaction
and dehght r And yet is the dung and dotage of
the world enough? Is your honor and wealth,
and fleshly delights and sports enough ? Ood
will shortly make you know, \vhetlier this were
wise and equal dealing ! Is God so low, so

VOL. II. G

102 WalJchig with God,

little, so undeserving, to be so oft and easiljf
forgotten, and so hardly and sa slightly remem-
bered ? I teM you, ere long he will make you
think of him to your sorrow, wheth^er you will
or no, if grace do not now set open your hearts^
and procure him better entertainment.

But perhaps you will think that you walk
with God, because you think of him sometimes
ineffectually, and as on the by. But is he
esteemed as your God, ^ he have n©t the com-
mand, and if he have not the precedency of his^
creatures ? Can you dream that indeed you walk
with God, when your hearts were never grieved
for offending him, nor never much solicitous-
how to be reconciled to him; nor much inqui-
sitive whether your state or way be pleasing or
displeasing to him ? when all the business of an
unspeakable importance, v/hich you have to do
with God, before you pass to judgment, is for-
gotten and undone, as if you knew not of any
such work that you had to do? when you make
no serious preparation for death ; when you call
not upon God in secret, or in your families,
unless with a little heartless lip labour ; and
when you love not the spirituality of his wor-
ship, but only delude your souls with the
mockage of hypocritical outside compliment?
Do you walk with God while you are plotting
for preferment, and gaping after worldly great-
ness ; while you are gratifying all the desires of
you'* flesh, and making provision for the future

Walking with God, i03

satisfying of its lusts? Rom. xiii. 13. Are you
walking with God when you are hating him in
his hoUness, his justice, his word and ways, and
hating all that seriously love and seek him?
when you are doing your worst to dispatch the
work of your damnation, and put your salvation
past all hope, and draw as many to hell with
you as you can? If this be a walking with God,
you may take further comfort that you shall
also dwell with God according to the sense of
such a walk : you shall dwell with him as a
devouring fire, and as just, whom you thus
walked with in the contempt of his mercies,
and the provocation of his justice !

I tell you, if you walked with God indeed, his
authority would rule you, his greatness would
much take up your minds, and leave less room
for little things : you would trust his promises,
and fear his threatenings, and be awed by his
presence, and the idols of your hearts would
fall before him ; he would overpower your lusts,
and call you off from your ambitious and
covetous designs, and obscure all the creature's
glory. Believing serious effectual thoughts of
God, are very much different from the common,
doubtful, dreaming, ineffectual cogitations of
the ungodly world.

Object, But (perhaps some will say) — This

seemeth to be the work of preachers, and not of

every christian, to be always meditating of God :

poor people must think of other matters : they

G 2

104 Walking with God.

o

have their business to do, and their faaiilies to
provide for : and ignorant people are weak-
headed, and are not able either to manage or
endure a contemplative life : so much thinking
of (lod will make them melancholy and mad,
as experience tells us it hath done by many :
and therefore this is no exercise for them.

To this I answer, 1 . Every christian hath a
God to serve, and a soul to save, and a Cbri&t
to believe in and obey, and an endless happiness
to secure and enjoy, as well as preachers : pas-
tors must study to instruct their flock, and to
save themselves, and those that hear them : the
people must study to understand and receive
the mercy offered them, and to make their own
calling and election sure. It is not said of pas-
tors only, but of every blessed man, that his
delight is in the law of the Lord, and therein
doth he meditate day and night. Ps. i. 2. 2. And
the due meditation of the soul upon God, is so
far from taking you off from your necessary
business in the world, that it is the only way to
your orderly and successful management of it.
3. And it is not a distracting thoughtfulness
that I persuade you to, or which is included in
a christian's walk with God : but it is a direc-
ting, quickening, exalting, comforting course
of meditation. Many a hundred have grown
melancholy and mad with careful discontentful
thoughts of the world ; it doth not follow there-
fore that no mail must think of the world at ali^

Walkins: with God, 105

for fear of being mad or melancholy ; but only
that they should think of it more regularly, and
correct the error of their thoughts and passions :
—so is it about God and heavenly things: our
thoughts are to be well ordered, and the error
of them cured, and not the use of them forborne.
Atheism and impiety, and forgetting God, are
unhappy means to prevent melancholy. There
are wiser means for avoiding madness, than by
renouncing all our reason, and living by sense
like the beasts that perish, and forgetting that
we have an everlasting life to live.

But yet because 1 am sensible that some do
here mistake on the other hand, and I would not
lead you into any extreme, I shall fully remove
the scruple contained in this objection, by shew-
ing you in those following propositions, in what
sense, and how far your thoughts must be takea
up with God (supposing what was said in the
beginning, where I described to you the duty
of walking with God.)

Pro. 1. When we tell you that your thoughts
must be on God, it is not a course of idle
musing, or mere thinking that we call you to,
but it is a necessary practical thinking of that
which you have to do, and of him that you
must love, obey and enjoy. You will not forget
your parents, or husband, or wife, or friend ; and
yet you will not spend your time in sitting still
and thinking of them, with a musing ujiprofitable
thoughtfulness ; bat you will have .such thouphts

106 Walkim zmtk God,

Cj

of them, and so many as are necessary to the
ends, even to the love and service which you
owe them, and to the delight that your hearts
should have in the fruition of them. You can-
not love, or obey, or take pleasure in those that
you will not think of: you will follow your
trades, or your master's service but unhappily,
if you \\'\]\ liot think on them. Thinking is not
the work that we must take up with : it is but a
subservient instrumental duty, to promote some
greater higher duty : therefore we must think of
God, that we may love him> and do his service^
and trust him, and fear him, and hope in him,
and make him our delight. And all this is it
that we call you to, when we aye persuading you
to think on God.

2. An hypocrite, or a wicked enemy of God,
may think of him speculatively, and perhaps be
more frequent in such thoughts than many prac-
tical believers. A learned man may study about
God, as he doth about other matters, and names,
and notions; and propositions and decisions
concerning God, may be a principal part of his
learning. A preacher may study about God
and the matters of God, as a physician or a
lawyer do about the matters of their own pro-
fession, either for the pleasure which knowledge
as knowledge brings to human nature, or for the
credit of beins: esteemed wise and learned, or
because their grain and maintenance comes in
this way. They that fill many volumes with

WalJdfio; with God. 107

^©litroversies concerning God, and fill the clmrcli
with contentions and troubles by them, and their
own hearts with malice and uneharitableness
against those that are not of their opinions,
have many and many a thought of God, which
yet will do nothing to the saving of their souls,
T»o more than they do to the sanctifying of them.
And such learned men may think more ortho-
doxly and methodically concerning God, than
5iiany an honest serious christian, who yet thinks
-of him more effectually and savingly; even as
they can discourse more orderly and copiously
of God, when yet they have no saving know-
ledge of him.

^ 3. All men must not bestow so mucli time
in meditation as some must do. It is the callinpf
of ministers to study so as to furnish their
minds with all those truths -concernincr God,
which are needful to the edification of the
<jhurch; and so to meditate on these things as
to give themselves wholly to them, I Tim. iv.
15, 16: it is both the work of their common
and their special cdiling. The study necessary
to christians as such, belongeth as well to others
as to them : but other men have another special
or particular ca;lling, which also they must think
of, so far as the nature and ends of their daily
labors do require. It is a hurtful error to
imagine that men must either lay by their
caUings to meditate on God, or that they mii.st
4o them negligently, or to be taken up in the

108 Walking with God.

midst of their employments with such studies
of God as ministers are that are separated to
that work.

4. No man is bound to be continually taken
wp with actual, distinct cogitations about God :
for in duty we have many other things to think
on, which must have their time : and as we
have callings to follow, and must eat our bread
in the sweat of our brows, so we must manage
them with prudence: a good man v/ill guide
}jis affairs with discretion. Ps. cxii. 5. It is both
necessary as duty, and necessary as a means to
the preservation of our very faculties, that both
body and mind have their times of employ-
ment about our lawful business in the world :
the understandings of many cannot bear it to
be always employed on the greatest and most
serious things : like lute strings they will break,
if they be raised too high, and be not let down
and relaxed when the lesson is played. To think
of nothing else but God, is to break the law of
God, and to confound the mind, and to disable
it to think aright of God, or any thing. As he
that bid us pray continually, did not mean that
we should do nothing else, or that actual prayer
should have no interruptions, but that habitual
desires should on all meet occasion be actuated
and expressed ; so he that would be chief in all
our thoughts, did never mean that we should
have no thoughts of any thing else, or that our
serious meditation on him should be continual

Walking with God. 109

without interruption : but that the final intend-
ing of God, and our dependance on him, should
be so constant as to be the spring or mover of
the rest of the thoughts and actions of our lives.
5. An habitual intending God as our end,
and depending on his support, and subjection
to his government, will carry on the soul in a
sincere and constant course of godliness, though
the actual most observed thoughts of the soul,
be fewer in number about God, than about the
means that lead unto him, and the occurrences
in our way. The soul of man is very active and
comprehensive, and can think of several things
at once ; and when it is once clear and resolved
in any case, it can act according to that know-
ledge and resolution, without any present ^en^
sible cogitation ; nay, while its actual most
observed thoughts are upon something else. A
musician that hath an habitual skill, can keep
time and tune while he is thinking of some other
matter : a weaver can cast his shuttle right, and
work truly, while he is thinking or talking of
other things : a man can eat and drink with
discretion while he talks of other things : some
men can dictate to two or three scribes at once,
upon divers subjects : a traveller can keep on
his way, though he seldom think distinctly of
his journeys end, but be thinking or discoursing
most of the way upon other matters ; for before
he undertook his journey he thought both of the
end and way, and resolved then which way to

] 10 Walking ^*^^ God>

o

go, and that he would go through all both fair
and foul, and not turn back, till he saw the
place : and this habitual understanding and re-
solution, may be secretly and unobservedly
active, so as to keep a man from erring, and
from turning back, though at the same time the
traveller's most sensible thoughts and his dis-
course may be upon something else. When a
man is once resolved of his end, and hath laid
his design, he is past deliberating of that, and
therefore hath less use of his cogitations there-
about ; but is readier to lay them out upon the
means, which may be still uncertain, or may
require his frequent deliberation. We have
usually more thoughts and speeches by the way,
about our company, or our horses, or inns, or
other accommodations, or the fairness or foulness
of the way, and other such occurrences, than we
Ijave about the place that we are going to : and
yet this secret intention of our end, will bring
us thither. So when a soul hath cast up his
accounts, and hath renounced a v/orldly and
sensual felicity, and hath fixed his hopes and
resolutions upon heaven, and is resolved to cast
himself upon Christ, and take God for his only
portion, this secret habitual resolution will do
much to keep him constant in the way, though
his thoughts and talk be frequently on other
tilings : yea, when we are thinking of the crea-
ture, and feel no actual thoughts of God, it is
vet God more than the creature that v/e think

Walking with God', 111

of: for we did before hand look on the ereatiase
as God's work, representing him unto the work^y
and as his talents which we must employ for
him, and as every creature is related to him :
and this estimation of the creature is still habi-
tually (and in some secret less-perceived acts)
most prevalent in the soul. Though I am iflot
always sensibly thinking of the king, when I use
his coin, or obey his law, &c. yet it is only as
his coin still that 1 use it, and as his laws that
I obey them. Weak habits cannot do tlieir
work without great carefulness of thoughts :
but perfect habits will act a man with little
thoughtfulness, as coming near the natural way
of operation. And indeed the imperfection of
our habitual godliness doth make our serious
thoughts, and vigilance, and industry to be th=«
more necessai'y to us.

6. There are some thoughts of God that are
necessary to the very being of a holy state; as
tliat God be so much in our thoughts, as to be
preferred before all things else, and principally
beloved and obeyed ; and to be the end of our

J[ives, and the bias of our wills: and there ay©
some thoughts of God that are necessary only
to acting and increase of grace.

7. So great is the weakness of our habits, so
many and great are the temptations to be over-
come, so many difficulties are in our way, and
the occasions so various for the exercise of each
grace, that it behoveth a christian to exercise m

112 Walking with God.

much thoughtfulness about his end and work, as
hath any tendency to promote his work and to
attain his end: but such a thoughtfulness as
hindereth us in our work, by stopping, or
distracting, or diverting us, is no way pleasing
unto God. So excellent is our end, that we can
never encourage and delight the mind too much
in the forethoughts of it. So sluggish are our
hearts, and so loose and inconstant are our
apprehensions and resolutions, that we have
need to be most requently quickening them,
and lifting at them, and renewing our desires,
and suppressing the contrary desires, by the
serious thoughts of God and immortality. Our
thoughts are the bellows that must kindle the
flames of love, desire, hope, and zeal : our
thoughts are the spur that must put on a
sluggish tired heart — and so far as they con-
duce to any such works and ends as these, they
are desirable and good. But what master loveth
to see his servant sit down and think, when he
should be at work ? or to use his thoughts only
to grieve and vex himself for his faults, but not
to mend them? to sit down lamenting that he
is so bad and unprofitable a servant, when he
should be up and doing his master's business as
well as he is able? Such thoughts are sins as
hinder us from duty, or discourage or unfit us
for it, however they may go under a better name.
8. The godly themselves are very much want-
ing in the holiness of their thoughts, and ths

Walking with God. 1 1 3

liveliness of their affections. Sense leadeth
away the thoughts too easily after these present
sensible things, while faith being infirm, the
thouo-hts of God and heaven are much disad-

o

vantaged by their invisibility. Many a gracious
soul crieth out, O that I could think as easily,
and as affectionately, and as unweariedly about
the Lord and the life to come, as I can do about
my friends, my health, my habitation, my busi-
ness, and other concernments of this life I But
alas ! such thoughts of God and heaven have far
more enemies and resistance, than the thoughts
of earthly matters have.

9. It is not distracting, vexatious thoughts of
God, that the holy scriptures call us to.; but it
-is to such thoughts as tend to the healing, and
peace, and felicity of the soul; and therefore it
is not to a melancholy, but a joyful life. If
God be better than the world, it must needs be
better to think of him. If he be more beloved
than any friend, the thoughts of him should be
sweeter to us. If he be the everlasting hope
and happiness of the soul, it should be a fore-
taste of happiness to find him nearest to" our
hearts. The nature and use of holy thoughts,
and of all religion, is but to exalt, and sanctify,
and delight the soul, and bring it up to ever-
lasting rest: and is this the way to melancholy
or madness? Or is it not liker to make men
melancholy, to think of nothing but a vain,
4eceitful, and vexatious world, that hath much"

114 Walking with God,

to disquiet us, but nothing to satisfy us, and
can give the soul no hopes of any durable
delight ?

10. Yet as God is not equally related unto
all, so is he not the same to all men's thoughts.
If a wicked enemy of God and godliness be
forced and frightened into some thoughts of
God, you cannot expect that they should be as
sweet and comfortable thoughts as those of hiis
most obedient children are. While a man is
under the guilt and power of his reigning sin,
and under the wrath and curse of God, unpar-
doned, unjustified, a child of the devil, it is not
this man's duty to think of God, as if he were
fully reconciled to him, and took pleasure in him
as in his own. Nor is it any wonder if such a
man think of God with fear, and think of his
sin with grief and shame. Nor is it any wonder
if the justified themselves do think of God with
fear and grief, when they have provoked him by
some sinful and unkind behaviour, or are cast
into doubts of their sincerity and interest in
Christ, and when he hides hia face, or assaulteth
them with his terrors. To doubt whether a man
shall live for ever in heaven or hell, may ratio-
nally trouble the thoughts of the wisest man in
the world ; and it were but sottishness not to be
troubled at it: David himself could say, "In
the day of my trouble I sought the Lord : my
sore ran in the night and ceased not: my soul
!pefu&ed to be comforted, I remembered God and

Walkins with God. 115

»

was troubled : I complained and my spirit was
overwhelmed. Thou holdest mine eyes waking :

I am so troubled that I cannot speak. Will

the Lord cast off for ever?" Ps. Ixxvii. 2—5, 7.

Yet all the sorrowful thoughts of God, which
are the duty of either the godly or the wicked,
are but the necessary preparatives of their joy.
It is not to melancholy, distraction, or despair,
that God calleth any, even the worst : but it is
that the wicked would " Seek the Lord while
he may be found, and call upon him while he is
near : that he would forsake his way, and the
unrighteous man his thoughts; and return unto
the Lord, and he will have mercy upon him; and
to our God, and he will abundantly pardon."
Isa. Iv. 6, 7. Despair is sin ; and the thoughts
that tend to it are sinful thoughts, even in the
wicked. If worldly crosses, or the sense of
danger to the soul had cast any into melancholy,
or overwhelmed them with fears, you can name
nothing in the world that in reason should be so
powerful a remedy to recover them, as the
thoughts of God, his goodness and mercy and
readiness to receive and pardon those that turn
unto him, his covenant and promises and grace
through Christ, and the everlasting happiness
which all may have that will accept and seek it
in the time of grace, and prefer it before the
deceitful transitory pleasures of the world. If
the thoughts of God and of the heavenly ever-
lasting joys, will not comfort the soul, and cure

116 Walkincr with God

a sad despairing mind, I know not what can
rationally do it. Though yet it is true that an
awakened sinner must needs be in a trembling
state, till he find himself at peace with God;
and mistaken christians that are cast into cause-
less doubts and fears, by the malice of Satan,
are unlikely to walk comfortably with God, till
they are resolved and recovered from their mis^
takes and fears.

CHAPTER V.

Object. But it may be the objector will be
ready to think, that — If it be indeed our duty to
walk with God, yet thoughts are no considerable
part of it : what more uncertain or mutable than
our thoughts ? It is deeds and not thoughts that
God regardeth : to do no harm to any, but to do>
good to all, this is indeed to walk with God!.
You set a man upon a troublesome and impossi-
ble work, while you set him upon so strict a
guard and so much exercise of his thoughts!
What cares the Almighty for my thoughts ?

Ansio. 1. If God know better than you, and
be to be believed, then thoughts are not so
inconsiderable as you suppose. Doth he not
say, that ** the thoughts of the wicked are an
abomination to the Lord ? " Prov. xv. 26. It is
the work of the gospel by its power to pull down

Walking loith God, 117

strong holds, casting down imaginations, and
every high thing that exalteth itself against the
knowledge of God, and bringing into captivity
every thought to the obedience of Christ. 2 Cor.
X. 4, 5. The unrighteous man's forsaking his
thoughts, is part of his necessary conversion.
Isa. Iv. 7. It was the description of the deplo-
rate state of the old world. Gen. vi. 5, 6, " God
saw that the wickedness of man was great in
the earth, and that every imagination of the
thoughts of his heart was only evil continually ;
and it repented the Lord that he had made man
on the earth, and it grieved him at his heart."
Judge by this whether thoughts be so little
regarded by God as you imagine. David saith
of himself **' 1 hate vain thoughts." Ps. cxix.
113. Solomon saith, '* The thoughts of the
rigliteous are right." Prov. xii. 5. Paul saith
that charity thinketh not evil. 1 Cor. xiii. 5.

2. Thoughts are the issue of a rational soul.
And if its operations be contemptible, its essence
is contemptible : if its essence be noble, its ope-
rations are considerable. If the soul be more
excellent than the body, its operations must be
more excellent. To neglect our thoughts, and
not employ them upon God, and for God, is to
vilify our noblest faculties, and deny God, who
is a Spirit, that spiritual service which he re-
quireth.

3. Our thoughts are commonly our most cor-
dial voluntary acts, and shew the temper and

118 Walking with God,

inclination of the heart: and therefore are re*
gardable to God that searcheth the heart, a«d
calleth first for the service of the heart.

4. Our thou2:hts are radical and instrumental
acts : such as they are, such are the actions of
our lives, Christ telleth us that out of the heart
proceed e\i\ thoughts, murders, adulteries, for-
nications, thefts, false witness, blasphemies,
which defile the man. Matt. xv. 19.

5. Our thoughts are under a law, as well as
words and deeds. Prov. xxiv. 9. *' The thought
of foolishness is sin." And Matt. v. 28, &c.
Christ extendeth the law even to the thought*
and desires of the h«art. And under the law it
is said, Deut. xv. 9. " Beware that there be
not a thought in thy wicked heart," &c. viz. of
unmercifulness towards thy brother.

6. Thoughts can reach higher much than
sense, and may be employed upon the most
excellent and invisible objects, and therefore are
fit instruments to elevate the soul that would
converse with God. Though God be infinitely
above us, our thoughts may be exercised on
him : our persons never were in heaven, and yet
our conversation must be in heaven, Phil. iii. 20.
And how is that but by your thoughts ? Though
we see not Christ, yet by the exercise of be-
lieving thoughts on him, we love him and rejoice
with joy unspeakable and full of glory. Though
God be invisible, yet our meditation of him may
be sweet, and we may delight in the Lord. Psi.

Walking with God. 119

tiv. 34. Say not that all this is but fantastical
and delusory, as long as thoughts of things
unseen are nieeter to actuate and elevate the
love, desires and delights of the soul/ and to
move and guide us in a regular and holy life,
than the sense of lesser present good. The
thoughts are not vain or delusory, unless the
object of them be false and vain and delusory.
Where the object is great, and sure and excel-
lentj the thoughts of such things are excellent
operations of the soul. If thoughts of vain glory,
wealth and pleasure, can delight the ambitious,
covetous and sensual; no wonder if the thoughts
of God and life eternal afford us solid high
delights,

7. The thoughts are not so liable to be coun-
terfeit and hypocritical as are the words and
outward deeds : and therefore they shew more
what th« man is, and what is in his heart. For
•as Solomon saith, Prov. xxiii. 7. " As he thinketli
in his heart, so is he."

8. Our thoughts may exercise the highest
graces of God in man ; and also shew those
graces, as being their effects. How is our faith,
and love, and desire, and trust, and joy, and
hope^ to be exercised but by our cogitations?
If grace were not necessary and excellent, it
would not be wrought by the Spirit of God, and
called the divine nature, and the image of God :
and if grace be excellent, the use and exercise
of it is excellent: and therefore our tlioiights

120 Walking with God,

by which it is exercised must needs have their
excellency too.

9. Our thoughts must be the instruments of
our improving all holy truth in scripture, and
all the mercies which we receive, and all the
afflictions which we undergo. What good will
reading a chapter in the Bible do to any one
that never thinketh on it? Our delight in the
law of God must engage us to meditate in it day
and night. Ps. i. 2. What good shall he get by
hearing a sermon that exerciseth not his thoughts
for the receiving and digesting it. Our consi-
dering what is said, is the way in which we may
expect that God should give us understanding
in all things. 2 Tim. ii. 7. What the better will
he be for any of the merciful providences, of
God, who never bethinks him whence they
come, or what is the use and end that they are
given for? what good will he get by any afflic-
tion, that never bethinks him who it is that
chastiseth him, and for what, and how he must
get them removed and sanctified to his good ?
A man is but like one of the pillars in the
church, or like the corpse which he treadeth on,
or at best but like the dog that followeth him
thither for company, if he use not his thoughts
about the work which he hath in hand, and
cannot say, as Ps. xlviii. 9, " We have thought
of thy loving kindness O God in the midst of
thy temple." He that biddeth you hear, doth
also bid you take heed how you hear, Luke

Walkincr with God, 121

o

viii. 18. And you are commanded to lay up the
word in your heart and soul. Deut. xi, 18, 19.
*' And to set your hearts to all the words which
are testified among you : for it is not a vain
thing for you, because it is your life."

10. Our thoughts are so considerable a part
of God's service, that they are oft put for the
whole. Mai. iii. 16. "A book of remembrance
was written for them that feared the Lord and
that thought upon his name." Our believing
and loving God, and trusting in him, and desir-
ing him and his grace, are the principal parts of
his service, which are exercised immediately by
our thoughts: and in praise and prayer it is this
inward part that is the soul and life of all. He
is a foolish hypocrite that thinks to be heard for
his much babbling. Matt. vi. 7.

And on the contrary the thoughts are named
as the sum of ail iniquity: Isa. lix. 7. " Their
thoughts are thoughts of iniquity." Isa. Ixv. 2.
" I have spread out my hands all the day long
unto a rebellious people, which walketh in a way
that was not good, after their own thoughts."
Jer. iv. 14. ** O Jerusalem, wash thy heart from
wickedness that thou mayest be saved: how
long shall thy vain thoughts lodge within thee I "
Ps. xiv. 1. ''The fool hath said in his heart,
there is no God."

11. A man's thoughts are the appointed
orderly way for the conversion of a sinner, and
the preventing of his sin and misery. David

122 Walkim with God.

o

saith, Ps. cxix. 59, " I thought on my ways, and
turned my feet unto thy testimonies." The pro-
digal (Luke XV. 17, 18) came to himself and
returned to his father, by the success of his own
consideration. *' Thus saith the Lord of hosts,
Consider your ways/' Hag. i. 5, is a voice that
every sinner should hear. Ezek. xviii. 14. It is
he that considereth and doth not according to
his father's sins, that shall not die. Therefore it
is God's desire, — O that they were wise and
understood this, and that they would consider
their latter end. Deut. xxxii. 29. It is either
men's inconsiderateness, or the error of their
thoughts that is the cause of all their w^icked-
ness. Isa. i. 3. " My people doth not consider."
Paul verily thought that he ought to do many
things against the name of Jesus. Acts xxvi. 9.
Many deceive themselves by thinking themselves
something when they are nothing. Gal. vi. 3.
They think it strange that we run not with them
to excess of riot; and therefore they speak evil
of us. 1 Pet. iv. 4. Disobedient formalists con-
sider not that they do evil, when they think they
zne offering acceptable sacrifices to God. Eccles.
V. 1,2. The very murder of God's holy ones
hath proceeded from these erroneous thoughts;
they that kill you shall think they do God
service. John xvi. 2. All the ambition, and
covetousness, and injustice, and cruelty follow-
ing thereupon, which troubleth the world, and.
ruineth men's souls, is, from their erroneous

Walklns with God, 12:5

o

thoughts, overvaluing these deceitful things. Ps.
slix. 11. "Their inward thought is that their
houses shall continue for ever, and their dwelling
places to all generations." The presumptuous
and impenitent are surprised by destruction, for
want of thinking of it to prevent it: " In such an
hour as you think not, the Son of Man cometh."^

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

And though, after all this, I still confess that it
is so exceeding hard a matter to keep the thoughts

"124 Walking whh God.

in holy exercise and order, that even the best
do daily and hourly sin, in the omissions, the
disorder, or the vanity of their thoughts ; yet for
all that we must needs conclude that the incli-
nation and design of our thoughts must be
principally for God, and that the thoughts are
principal instruments of the soul, in acting it in
his service, and moving it towards him, and in
all this holy work of our walking with God:
and therefore to imagine that thoughts are incon-
siderable and of little use, is to unman us and
unchristen us. The labour of the mind is neces-
sary for the attaining the felicity of the mind,
as the labour of the body is necessary for the
things that belong unto the body. As bodily
idleness bringeth unto beggary, when the dili-
gent hand makes rich ; so the idleness of the
soul doth impoverish the soul, when the labo-
rious christian liveth plentifully and comfortably
through the blessing of God upon his industry
and labour. You cannot expect that God
appear to you in a bodily shape, that you may
have immediate converse with him in the body :
the corporal eating of him in transubstantiate
bread, supposed common to men and mice or
dogs, we leave to papists, who have made them-
selves a singular new religion, in despite of the
common sense and reason of mankind, as well
as of the scriptures and the judgment of the
church. It is in the spirit that you must con-
verse with God who is a Spirit. The mind seeth

Walking with God. 125

liim by faith, who is invisible to the bodily eyes.
Nay, if you will have a true and saving know-
ledge of God, you must not liken him to any
thing that is visible, nor have any corporal con-
ceivings of him : earthly things may be the
glass in which we may behold him, while we are
here in the flesh, but our conceivings of him
must be spiritual ; and minds that are immersed
in flesh and earth, are unmeet to hold commu-
nion with him: the natural man knoweth him
not, and the carnal mind is enmity to hira, and
they that are in the flesh cannot please him.
Rom. viii. It is the pure, abstracted, elevated
soul, that understandeth by experience what it
is to walk with God.

CHAPTER VI.

§ 1 . Having in the foregoing uses reproved
the atheism and contempt of God, which ungodly
men are continually guilty of, and endeavoured
to convince them of the necessity and desirable-
ness of walking with God, and in particular of
improving our thoughts for holy converse with
him, and answered the objections of the impious
and atheists; I shall next endeavour to cure the
remnants of this disease, in those that are sin-
cerely holy, who live too strangely to God their
father in the world. In the performance of this,

VOL. II. H

126 Walkhm zoith God,

b

I shall first shew you what are the benefits of
this holy life which should make it appear desi-
rable and delightful. 2. I shall shew you why
believers should addict themselves to it as
doubly obliged, and how it appeareth that their
neglect of it is a sin of special aggravations.
This is the remainder of my task.

§ 2. I. To walk with God in a holy and
heavenly conversation, is the employment most
suitable to human nature; not to its corrupt dis-
position, nor to the carnal interest and appetite ;
but to nature as nature, to man as man. It is
the very work that he was made for : the facul-
ties and frame of soul and body were composed
for it by the wise Creator : they are restored
for it by the gracious Redeemer. Though in
corrupted nature where sensuality is predomi-
nant, there is an estrangedness from God, and
an enmity and hatred of him, so that the wicked
are more averse to all serious holy converse with
him (in prayer, contemplation, and a heavenly
life) than they are to a worldly sinful life ; yet
all this is but the disease of nature, corrupting
its appetite, and turning it against that proper
food, which is most suitable to its sound desires,
and necessary to its health and happiness.
Though sinful habits are become as it were a
second nature to the ungodly, so depraving
their judgments and desires, that they verily
think the business and pleasures of the flesh
are most suitable to them; yet these are as

Walking with God. 127

contrary to nature as nature, (that is, to the
primitive tendencies of all our faculties, and the
proper use to which they were fitted by our
Creator, and to that true felicity which is the
end of all our parts and powers) even as madness
is contrary to the rational nature, though it were
hereditary.

1 . What can be more agreeable to the nature
of man, than to be rational and wise, and to live
in the purest exercise of reason? And certainly
there is nothing more rational than that v/e
should live to God, and gladly accept of all
that communion with him which our natures on
earth are capable of. Nothing can be more
reasonable than for the reasonable soul to be
entirely addicted to him that did create it, that
doth preserve it, and by whom it doth subsist
and act. Nothing is more reasonable than that
the absolute Lord of nature be honored and
served wholly by his own. Nothing is more
reasonable than that the reasonable creature do
live in the truest dependence upon, and subor-
dination to the highest reason; and that derived,
imperfect, defectible wisdom be subservient to
and guided by the primitive, perfect, indefectible
wisdom. It is most reasonable that the children
depend upon the father, and the foolish be ruled
by the most wise, and that the subjects be
governed by the universal king, and that tliey
honor him and obey him ; and that the indigent
apply themselves to him that is all-sufficient,
H 2

128 . Walking with God,

&

and is most able and ready to supply thefr
wants; and that the impotent rest upon him
that is omnipotent.

2. Nothing can be more reasonable, than that
the reasonable nature should intend its end, and
seek after its true and chief felicity: and that
it should love good as good, and therefore
prefer the chiefest good before that which is
transitory and insufficient. Reason commandeth
the reasonable creature to avoid its own delusion
and destruction, and to rest upon him that can
everlastingly support us, and not upon the crea-
ture that will deceive us and undo us : and to
prefer the highest and noblest converse before
that which is inferior, unprofitable and base;
and that we rejoice more in the highest, purest,
and most durable delights, than in those that
are sordid, and of short continuance. And who
knoweth not that God is the chiefest good, and
true felicity of man, the everlasting rock, the
durable delight, and to be preferred before his
creatures ? And who might not find, that would
use his reason, that all things below are vanity
and vexation?

3. Nothing can be more rational and agree-
able to man's nature, than that the superior
faculties should govern the inferior; that the
brutish part be subject to the rational ; and that
the ejids and objects of this higher faculty be
preferred before the objects of the lower, that
the objects of sense be made subservient to the

Walking loith God, J 29

«r)l)jects of reason. If this be not natural and
rational, then it is natural to man to be no man,
but a beast, ^nd reasonable to be unreasonable.
Now it is evident that a holy Hving unto God, is
but the improvement of true reason, and its
employment for and upon its noblest object,
and its ultimate end ; and that a sensual life is
the exercise of the inferior brutish faculties, in
predominancy above and before the rational:
and therefore to question whether God or the
creature should be first sought, and loved, and
principally desired, and dehghted in, and served,
is but to question whether we should live like
men or like beasts, and whether dogs or wise
men be fitter companions for us; and whether
the rider or the horse should have the rule :
whether the rational or sensitive powers be
superior and proper to the nature of a man.

Object, But there is a middle state of life,
betwixt the sensual and the divine or holy life
which sober philosophers did live, and this is
the most natural life, and most properly so
called.

Afisw. I deny this : there is no middle state
of life, if you denominate the several states of
life from the several ends, or the several powers.
J grant that the very sensitive powers in man,
especially the imagination, is much advanced by
the conjunction of reason, above that of a
brute : and I grant that the delights of the
fantasy may be preferred before the immediate

130 Walking: with God.

■is

pleasure of the senses : and I grant that some
little distant knowledge of God, and things
divine, and hopes of attaining them, may affect
an unsanctified man with an answerable plea-
sure. But all this is nothing to prove that there
is a third sort of end, or of powers, and so a
third or middle state of life, specifically distinct
from the sensitive and the holy life. Besides,
the vegetative man hath no other life or facul-
ties, than the sensitive and the rational; and
therefore one of these must be in predominancy
or rule: and therefore he can have no middle
sort or end, and therefore no middle state of
life, that can be said to be agreeable to his
nature. Those that seek and take up their chief
felicity in riches and plenty, and provisions for
the flesh, though not in present pleasing of the
sense, do live but the life of sensuality. A fox
or dog takes pleasure when he hath eaten his
belly full, to hide and lay up the rest; and so
doth the bee to fill tlie hive, and make provision
for the winter. The proud that delight in honour
and applause, and making others subject to their
lusts, do live but the life of sensuality : a dog,
a horse, and other brutes, have something of the
same. They that are grave through melancholy,
or because they can reach no great matter in the
world, and because their old or duller spirits are
not much pleased with juvenile delights, and so
live retiredly, and seek no higher pleasure or
felicity, but only sit down with the weeping or

Walking zdih God, 131

Che laughing philosopher, lamenting or deriding
the vanity of the world, do yet live no other
than a sensual life ; as an old dog that hath no
pleasure in hunting or playfulness, as he had
when he was a whelp; only he is less deluded
and less vain, than other sensualists that find
more pleasure in their course.

All the doubt is concerning those that place
their felicity in knowledge, and those that de-
light in moral virtues, or that delight in studying
of God, though they are no christians.

The point is weighty, and hath oft unhappily
fallen into injudicious hands. I shall endeavour
to resolve it as truly, clearly and impartially
as I can. 1. It is a great error against the
nature of man, to say, that knowledge, as such,
is fit to be any man's chief and ultimate end :
it may be that act which is next the enjoying
act of the will, which is it that indeed is next
the end, objectively considered; but it is not
that act which we call ultimate ultimus. And
this is plain 1. Because the object of the under-
standing, which is truth, is not formally the
nearest object or matter of full felicity or
delight : it is goodness that is the nearest object.
2. And therefore the office of the intellect is but
introductive and subservient to the office of the
will, to apprehend the verity of good, and pre-
sent it to the will to be prosecuted or embraced,
or delighted in. There are many truths that are
uno-rateful and vexatious, and which men would

132 WalJdng with God.

wish to be no truths ; and there is a knowledge
which is troublesome, useless, undesirable and
tormenting, which even a wise man would fain
avoid if he knew how. Morality is but prepara-
tively in the intellect; and therefore intellectual
acts, as such, are not morally good, or evil, but
only participatively, as subject to the will. And
therefore knowledge, as such, being not a moral
good, can be no other than such a natural good
as is bonum alicui, only so far as it tendeth to
some welfare or happiness, or pleasure of the
possessor or some other : and this w^elfare or
pleasure is either that v/hich is suited to the
sensitive powers, or to the rational (which is to
be found in the love of God alone.)

2. I add therefore that even those men that
seem to take up their felicity in common know-
ledge, indeed do but make their knowledge
subservient to something else which they take
for their felicity ; for knowledge of evil may
torment them : it is only to know something
which they take to be good, that is their delight;
and it is the complacency or love of that good
at the heart, which sets them on work, and
causeth the delight of knowing. If you will
say that common knowledge as knowledge doth
immediately delight, yet v/ill it be found but
such a pleasing of the fantasy, as an ape hath
in spying marvels, which if it have no end that
is higher, is still but a sensitive delight; but if it
be referred to a higher dehght (in God) it doth

Walking with God. 133

participate of the nature of it. Delight in gene-
ral is the common end of men and brutes : but
in specie they are distinguished as sensual or
rational.

3. If you suppose a philosopher to be
delighted in studying mathematics, or any of
the works of God, either he hath herein an end,
or no end beyond the knowledge of the crea-
ture : either he terminateth his desires and
delights ill the creature, or else useth it as a
means to raise him to the Creator. If he study
and delight in the creature ultimately, this is
indeed the act of a rational creature, and an act
of reason, as to the faculty it proceeds from (and
so is a rational contrivance for sensual ends and
pleasures :) but it is but the error of reason, and
is no more agreeable to the rational nature, than
the deceit of the senses is to the sensitive : nor
is it finally to be numbered with the operations
felicitating human, nature, any more than au
erroneous dream of pleasure, or than that man
is to be numbered -^ith the lovers of learning,
who taketh pleasure in the binding, leaves or
letters of the book, while he understandeth
nothing of the sense. But if this philosopher
seek to know the Creator in and by the creatures,
and take delight in the maker's power, wisdom
and goodness, which appeareth in them, theii
this is truly a rational delight, in itself consi-
dered, and beseeming a man. And if he reach
go far in it, as to make God his highest desire
Ji3

134 Walking with God,

and delight, overpowering the desires and
delights of sensuality, he shall be happy, as
being led by the Son unto the Father : but if he
make but some little approaches towards it, and
drown all such desires in the sensual desires
and dehghts, he is then but an unhappy sen-
sualist, and liveth brutishly in the tenor of his
life, though in some acts in part he operate
rationally as a man.

The like I may say of them that are said to
place their deUght in moral virtues. Indeed
nothing is properly a moral good (or virtue) but
that which is exercised upon God as our end, or
upon the creature as a means to this end. To
study and know mere notions of God, or what
is to be held and said of him in discourse, is not
to study or to know God, no more than to love
the language and phrase of holy writing is to
love God. To study God as one that is less
regardable and desirable than our sensual de-
lights, is but to blaspheme him. To study, seek,
and serve him as one that can promote or hinder
our sensual felicity, is but to abuse him as a
means to your sensuality. And for the virtues
of temperance, justice, or charity, they are but
analogically and secundum quid to be found in
any ungodly person : materially they may have
them in an eminent degree ; but not as they are
informed by the end which moralizeth them.
J.ezabel's fast was not formally a virtue, but an
odious way of hypocrisy to oppress the innocent.

Walking with God, 135

He that doth works of justice or mercy, to evil
ends only, (as for applause, or to deceive, 8cc.)
and not from the true principles of justice and
mercy, doth not thereby exercise moral virtue,
but hypocrisy, and other vice. He that doth
works of justice and mercy, out of mere natural
compassion to others, and desire of their good,
without respect to God, as obhging, or rewarding,
or desiring it, doth perform such a natural good
work, as a lamb or a gentle beast doth to his
fellows, which hath not the true form of moral
virtue, but the matter only. He that in such
works hath some little by-respect to God, but
more to his carnal interest among men, doth that
which on the by participateth of moral good,
or is such secundum quid, but not simpliciterj
being to be denominated from the part predomi-
nant. He that doth works of justice or charity
principally to please;God, and in true obedience
to his will, and a desire to be conformed thereto,
doth thafwhich is formally a moral good, and
holy, though there may be abhorred mixtures
of worse respects.

So that therr^ are but two states of life here :
one of those that walk after the flesh, and the
other of those that walk after the spirit. How-
ever the flesh hath several materials and ways
of pleasure: and even the rational actings that
have a carnal end, are carnal finally and morally,
thougli they are acts of reason; for they are
bjiit the errors of reason, and defectiveness of

136 Walking with God.

true rationality ; and being but the acts of
erroneous reason as captivated by the flesh, and
subservient to the carnal interest, they are them-
' selves to be denominated carnal : and so even
the reasonable soul, as biased by sensuality, and
captivated thereto, is included in the name of
*^ flesh*' in scripture.

How much moral good is in that course of
piety or obedience to God, which proceedeth
only from the fear of God's judgments, without
any love to him, I shall not now discuss, because
I have too far digressed already.

All that I have last said, is to shew you the
reasonableness of living unto God, as being
indeed the proper and just employment of the
superior faculties of the soul, and their govern-
ment of the lower faculties. For if any other
called moralists do seem to subject the sensual
life to the rational, either they do but seem to
do so, (the sensual interest being indeed pre-
dominant, and their rational operations subjected
thereto); or at the best, it is but some poor and
erroneous employment of the rational faculties
which they exercise, or some,v,"?tk approaches
towards that high and holy life, which is indeed
the life which the rational nature was created
for, and which is the right improvement of it.

4. Moreover, nothing is more beseeming the
nature of man, than to aspire after the highest
and noblest improvement of itself; and to live
the most excellent life that it is capable of. Fojc

Walking zoith God. 137

every nature tendeth to its own perfection. But
it is most evident that to walk with God in
holiness, is a thing that human nature is capable
of, and that is the highest hfe that we are
capable of on earth; and thei'efore it is the
life most suitable to our natures.

5. And what can be more rational and
beseeming a created nature, than to live to
those ends, which our Creator intended in the
fabrication of our natures? It is his ends that
are principally to be served. But the very
composure of our faculties plainly prove, that
his end was that we should be fitted for his
service : he gave us no powers or capacity in
vain ; and therefore to serve him and walk with
him, is most suitable to our natures.

Object. That is natural which is first, and
born with us: but our enmity to holiness is first,
and not our holiness.

Ansio. It may be called natural indeed,
because it is first, and born with us; and in
that respect we confess that sin and not holiness
is natural to us. But holiness is called natural
to us, in a higher respect, because it was the
primitive natural constitution of man, and was
before sin, and is the perfection or health of
nature, and the right employment and improve-
ment of it, and tends to its happiness. An
hereditary leprosy may be called natural, as it
is first, and before health in that person: but
health and soundness is natural, as, being tl^e

138 Walking with God.

well-being of nature, when the leprosy is un-
natural, as being but its disease, and tending
to its destruction.

Object, But nature in its first constitution
was not holy, but innocent only, and it was by
a superadded gift of grace that it became holy
as some schoolmen think; and as others think,
Adam had no holiness till his restoration.

Answ. These are popish unproved fancies,
and contrary to nature and the word of God.
1. They are nowhere written, nor have no evi-
dence in nature, and therefore are the groundless
dreams of men.

2. The work of our recovery to God is called
in scripture a redemption, renovation, restora-
tion, which imply that nature was once in that
holy estate before the fall. And it is expressly
said, that the new man which we put on is
renewed in knowledge after the image of him
that created him. Col. iii. 10. And after God's
image Adam was created,

3. If it belong to the soundness and integrity
of nature to be holy (that is, disposed and
addicted to live to God) then it is an abusive
temerity, for men out of their own imagination,
to feign, that God first made nature defective,
and then mended it by superadded grace. But
if it belong not to the soundness and integrity
of human nature to be holy, then why did God
give him grace to make him so ? Nay, then it
would follow that when God sanctified Adam,

Walkincr with God. 139

■^o

or any since, he made him specifically another
thing, another creature, of another nature, and
did not only cure the diseases of his natixre.

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

5. The contrary opinion tendeth to infidelity,
and to brutify human nature. For if no man
can believe that he must be holy and live to
God, and enjoy him hereafter in heaven, but he
that also believeth that primitive nature was
never disposed or qualified for such a life ; and
that God must first make a man another creature
in specie, of another nature (and consequently
not a man), this is not only so improbable, but
so contrary to scripture and reason, that few
considerate persons would believe it: as if we
must believe that God would turn brutes into
men. God healeth, elevateth, and perfecteth
nature, but doth not specifically change it, at
least in this life.

Object, But let it be granted that he giveth
not man specifically another nature, yet he may

140 Walking with God.

give him such higher gifts, as may be like

another nature to him so far.

Answ, No doubt he may and doth give him

such gifts as actuate and perfect nature: but

some disposition to our ultimate end is essential
to our nature; and therefore to assign man
another ultimate end, and to give a disposition
to it, of which he had no seed, or part, or
principle before, is to make him another crea-
ture. I confess that in lapsed man, the holy
disposition is so far dead, as that the change
maketh a man a new creature in a moral sense
(as he is a new man that changeth his mind and
manners) : but still nature hath its aptitude as
rational to be employed for its maker; so that
he is not a new creature in a natural sense.

An actual or habitual willingness to this holy
employment, a promptitude to it, and a due
understanding of it, is the new creature morally
so called which is given in our sanctification;
but the natural aptitude that is in our faculties
as rational, to this holy life, is essential to us
as men, or as rational; even to have the poteii-
tiam naturalem which must yet have further help
or moral life to actuate it. And Adam had both
these: the one he retained, or else he had not
continued a man; the other he lost, or else he
had not had need of renovation.

6. If Adam's nature had not been disposed
to God as to his end and sovereign, then the
law of nature (to adhere to God, and obey a^nd

Walking with God. 141

sefve him) was not written in his heart : and
then it would not have been his duty to adhere
to God, and to obey and serve him ; which is so
false, that even in lapsed unrenewed nature,
there is left so much aptitude hereto, as will
prove him to be still under the obligations of
this law of nature, even actually to adhere to
God, and to obey him, which a dead man, a
mad man, or an infant is not (immediately.)

By all this you see, that though the blindness
and disease of reason is contrary to faith and
holiness, yet reason itself is so much for it, as
that faith itself is but the act of elevated well
informed reason ; and supernatural revelation is
but the means to inform our reason, about things
which have not a natural evidence, discernible
by us. And sanctification (actively taken) is
but the healing of our reason and rational appe-
tite : and hoUness is but the health or soundness
of them. The error of reason must be renounced
by believers ; but not the use of reason : the
sufficiency of reason and natural light without
supernatural light and help, we must all deny :
but to set reason as reason in opposition to faith
or holiness, or divine revelation, is as gross a
piece of foolery, as to set the visive faculty in
opposition to the light of the sun, or to its
objects. It is the unreasonableness of sinners
that is to be cured by illuminating grace. They
are wise to do evil, but to do good they have no
knowledge. Their reason is wounded, depraved

142 Walking with God.

and corrupted about the matters of God : they
have reason to serve the flesh, but not to master
it. God doth renew men by giving them wis-
dom, and bringing them to a sound mind. As
logic helpeth reason in discourse and arguing,
so theology informeth reason about the matters
of God and our salvation ; and the Spirit of God
doth make his doctrine and revelation effectual.
Make nature sound, and reason clear, and then
we will consent that all men be persuaded to
live according to their nature and their reason.
But if a bedlam will rave and tear himself and
others, and say, this is according to my nature
or my reason ; it is fitter that chains and whips
do cure that nature and reason, than that he be
allowed to live according to his madness. If a
drunkard or whoremonger will say, my nature
and reason incline me to please my appetite and
lust, it is fit that the swinish nature be cor-
rected, and the beast which rideth and ruleth the
man, be taken down; and when indeed his
nature is the nature of a man, and fitted to the
use and ends tjiat it was made for, then let him
live according to it and spare not. If a malicious
man will abuse or kill his neighbours, and say,
this is according to my nature, let that nature
be used as the nature of wolves and foxes, and
other noxious creatures are. But let human
nature be cured of its blindness, carnality and
corruption, and then it will need no external
testimony to convince it, that no employment is

Walking with God. 143

so natural and suitable to man, as to walk with
God, in love and confidence, and reverent wor-
ship, and cheerful obedience to his will. A
worldly fleshly sensual life, will then appear to
be below the rational nature of a man, as it is
below us to go to grass with horses, or to live
as mere companions of brutes. It will then
appear to be as natural for us to love and live
to our Creator and Redeemer, and to walk with
God, as for a child to love his parents, and to
live with them and serve them. When I say
that tliis is natural, I mean not that it is neces-
sary by natural necessity, or that grace doth
operate per modum naturcBy as the irrational
motion is so called. There is a brutish or
inanimate nature, and there is a rational volun-
tary nature : grace worketh not according to the
way of inanimate or brutish nature, but accord-
ing to the way of rational nature, in free agents.
I may well say that whatever is rational, is
natural to a rational creature as such; so far as
he discerneth it. Yea, and habits, though they
effect not necessarily, but freely in a rational
nature, yet they incline necessarily, and per
modum naturae. They contain in their being a
natural aptitude and propensity to action.

Object. But thus you confound nature and
grace, natural and supernatural operations, while
you make grace natural.

Answ. No such matter : though walking with
God be called natural, as it is most agreeable

144 Walkii/s: with God

JD

to nature so far as it is sound, and is the felicity
and meetest employment of the rational nature
as such; yet 1. Diseased nature doth abhor it,
as a diseased stomach the pleasantest and most
wholesome food, (as I said before.) 2. And
this disease of nature cannot be cured without
divine supernatural grace : so that as to the
efficient cause, our holiness is supernatural.
But it is unsound doctrine of those that affirm
that Adam in his pure natural state of inno-
cency, had no natural holiness, or aptitude and
promptitude to walk with God in order to ever-
lasting happiness, but say that all this was
either wanting to him, and was a state speci-
fically distinct, which he fell short of by his
sin, or that it was given him by superadded
grace, and was not in his entire nature.

And yet we deny not but as to degrees,
Adam's nature was to grow up to more per-
fection ; and that his natural holiness contained
not a sufficient immediate aptitude and prompti-
tude to every duty which might afterward be
required of him; but this was to be obtained
in the exercise of that holiness which he had.
Even as a vine or other fruit tree, though it be
natural to it to bear its proper fruit, yet hath
it not an immediate sufficient aptitude hereto,
whilst it is but appearing out of the seed, before
it be grown up to just maturity: or as it is
natural to a man to discourse and reason ; but
yet his nature in infancy, or untaught and

Walkins with God, 145

&

unexercised, hath not a sufficient immediate
aptitude and promptitude hereunto : or as grace
inchneth a renewed soul to every holy truth
and duty; and yet such a soul in its infancy
of grace, hath not a sufficient immediate apti-
tude or promptitude to the receiving of every
holy truth, or the doing of every holy duty,
but must grow up to it by degrees. But the
addition of these degrees, is no specifical altera-
tion of the nature of man, or of that grace
which was before received.

Having been so long upon this first con-
sideration (that walking with God is most agree-
able to human nature), I shall be briefer in the
rest that follow.

IL To walk wdth God and live to him, is
incomparably the highest and noblest hfe. To
converse with men only, is to converse with
worms; whether they be princes or poor men,
they differ but as the bigger vermin from the
lesser : if they be wise and good, their converse
may be profitable and delightful, because they
have a beam of excellency from the face of
God; (and O how unspeakable is the distance
between his wisdom and goodness, and theirs!)
but if they be foolish, ungodly and dishonest,
how loathsome is their conversation ! What
stinking breath is in their profane and filthy
language ! in their lies and slanders of the just !
in their sottish jeers and scorns of those that
>valk with God ! which expose at once their

146 Walking with God.

b

folly and misery to the pity of all that are
truly understanding. When they are gravely
speaking evil of the things v/hich they under-
stand not, or with a fleering confidence deriding
merrily the holy commands and vi^ays of God,
they are much more lamentably expressing their
infatuation, than any that are kept in chains
in bedlam: though indeed with the most they
scape the reputation which they deserve, because
they are attended with persons of their own
proportion of wisdom, that always reverence a
silken coat, and judge them wise that wear gold
lace and have the greatest satisfaction of their
wills and lusts, and are able to do most mischief
in the world : and because good men have learnt
to honor the worst of their superiors, and not
to call them as they are. But God is bold to
call them as they are, and give them in his word
such names and characters by which they might
come to know themselves. And is it not a
higher, nobler life to walk with God, than to
converse in bedlam, or with intoxicated sen-
sualists, that live in a constant deliration ?

Yea, worse than so. Ungodly men are chil-
dren of the devil, so called by Jesus Christ
himself, John viii. 44, because they have much
of the nature of the devil, and the lusts of
their father they will do ; yea they are taken
captive by him at his will. 2 Tim. ii. 26. They
are the servants of sin, and do the drudgery
that so vile a master sets them on. John viii. 34,

Walking with God. 147

Certainly as the spirits of the just are so like
to angels, that Christ saith, we shall be as they
and equal to them ; so the wicked are nearer kin
to devils than they themselves w^ll easily believe.
They are as like him as children to their father.
He is a liar, and so are they. He is a hater of
God, and godliness, and godly men ; and so are
they. He is a murderer, and would fain devour
the holy seed ; and such are they. He envieth
the progress of the gospel, and the prosperity
of the church, and the increase of holiness; and
so do they. He hath a special malice against
the most powerful and successful preachers of
the word of God, and against the most zealous
and eminent saints ; and so have they. He cares
not by what lies and fictions he disgraceth them,
nor how cruelly he useth them; no more do
they (or some of them at least). He cherisheth
licentiousness, sensuality, and impiety; and so
do they. If they do seem better in their adver-
sity and restraint, yet try them but with pros-
perity, and power, and you shall see quickly how
like they are to devils. And shall we delight
more to converse with brutes and incarnate
devils, than with God ? Is it not a more high
and e.Tcellent conversation to walk with God,
and live to him, than to be companions of such
degenerate men, that have almost forfeited the
reputation of humanity ? Alas ! they are com-
panions so deluded and ignorant, and yet so
wilful ; so miserable, and yet so confident and

148 Walking with God.

secure, that they are, to a beheving eye, the
most lamentable sight that the whole world can
shew us out of hell. And how sad a life must
it then needs be, to converse with such, were it
not for the hope that we have of furthering their
recovery and salvation!

But to w^alk with God is a word so high, that
I should have feared the o;uilt of arroaance in
using it, if I had not found it in the holy scrip-
tures. It is a word that importeth so high and
holy a frame of soul, and expresseth such high
and holy actions, that the naming of it striketh
my heart with reverences, as if I had heard the
voice to Moses, " Put off thy shoes from off
thy feet, for the place whereon thou standest is
holy ground." Exod. iii. 5. Methinks he that
shall say to me, Come see a man that walks
with God, doth call me to see one that is next
unto an angel, or glorified soul! It is a far
more reverend object in mine eye, than ten
thousand lords or princes, considered only in
their fleshly glory. It is a wiser action for
people to run and crowd together to see a man
that walks with God, than to see the pompous
train of princes, their entertainments, or their
triumphs. O happy man» that walks wiUi God,
though neglected and contemned by all about
him ! What blessed sights doth he daily see !
What ravishing tidings, what pleasing melody
doth he daily hear, unless it be in his swoons
or sickness! What delectable food doth he

Walkim with God, 149

'O

daily taste! He seeth by faith the God, the
glory, which the blessed spirits see at hand by
nearest intuition: he seeth that in a glass and
darkly, which they behold with open face : he
seeth the glorious majesty of his Creator, the
eternal king, the cause of causes, the com-
poser, upholder, preserver, and governor of all
the worlds: he beholdeth the wonderful methods
of his providence : and what he cannot reach to
see, he admireth, and waiteth for the time when
that also shall be open to his view ! He seeth
by faith the world of spirits, the hosts that
attend the throne of God ; their perfect righte-
ousness, their full devotedness to God, their
ardent love, their flaming zeal, their ready and
cheerful obedience, their dignity and shining-
glory, in which the lowest of them exceedeth
that which the disciples saw on Moses and Eiias
when they appeared on the holy mount, and
talked with Christ. They hear by faith the
heavenly concert, the high and harmonious songs
of praise, the joyful triumphs of crowned saints,
the sweet commemorations of the things that
were done and suffered on earth, with the praises
of him that redeemed them by his blood, and
made them kings and priests to God. Herein
he hath sometime a sweet foretaste of the ever-
lasting pleasures, which though it be but little,
as Jonathan's honey on the end of his rod, or as
the clusters of grapes which were brought from
Canaan into the wilderness, yet are they more

VOL. II. I

150 Walkino: with God.

o

excellent than all the delights of sinners. And
in the beholding of this celestial glory, some
beams do penetrate his breast, and so irradiate
his longing soul, that he is changed thereby into
the same image from glory to glory; the spirit
of glory and of God doth re&t upon him; and
O what an excellent holy frame doth this con-
verse with God possess his soul of ! How
reverently doth he think of him! What life is
there in every name and attribute of God which
he heareth or tbinketh on ! The mention of his
power, his wisdom, his goodness, his love, his
holiness, his truth — how powerful and how plea-
sant are they to him ! when to those that know
him but by the hearing of the ear, all these are
but like common names and notions: and even
to the weaker sort of christians, whose walking
with God is more uneven and low, interrupted
by their sins, and doubts, and fears, this life and
glory of a christian course is less perceived.

And the sweet appropriating and applying
works of faith, by which the soul can own
his God, and finds itself owned by him, are
exercised most easily and happily in these
near approaches unto God. Our doubts are
cherished by our darkness, and that is much
caused by our distance : the nearer the soul
doth approach to God, the more distinctly it
heareth the voice of mercy, the sweet recon-
ciling invitations of love ; and the more clearly
it discerneth that o'oodness and amiableness iu

Walking ivith God, 151

God which maketh it easier to us to believe that
he loveth us, or is ready to embrace us ; and
banisheth all those false and horrid apprehen-
sions of him, which before were our discourage-
ment, and made him seem to us more terrible
than amiable. As the ministers and faithful
servants of Christ are ordinarily so misrepre-
sented by the malignant devil, to those that
know them not, that they are ready to think
them some silly fools, or falsehearted hypocrites,
and to shun them as strange undesirable per-
sons; but when they come to a thorough
acquaintance with them by a nearer and familiar
converse, they see how much they were mis-
taken, and wronged by their prejudice and
belief of slanderers' misreports: even so a weak
believer that is under troubles, in the apprehen-
sion of his sin and danger, is apt to hearken to
the enemy of God, that would shew him nothing
but his wrath, and represent God as an enemy to
him : and in this case it is exceeding hard for a
poor sinner to believe that God is reconciled to
him, or loveth him, or intends him good ; but he
is ready to dread and shun him as an enemy, or
as he would fly from a wild beast or murderer, or
from fire or water that would destroy him : and
all these injurious thoughts of God are cherished
by strangeness and disacquaintance. But as the
soul doth fall into an understanding and serious
converse with God, and having been often with
him doth find him more merciful than he was
i2

152 Walking with God*

by Satan represented to him, his experienced
reconcileth his mind to God, and maketh it
much easier to him to believe that God is recon-
ciled unto him, when he hath found much better
entertainment with God than he expected, and
hath observed his benignity, and the treasures
of his bounty laid up in Christ, and by him dis-
tributed to believers, and hath found him ready
to hear and help, and found him the anly full
and suitable felicitating good, this banisheth his.
former horrid thoughts, and maketh him a&hame^
that ever he should think so suspiciously, inju-
riously, and dishonorably of hi& dearest Go4
and Father.

Yet I must confess that there are many upright
troubled souls, that are much in reading, prayer>
and meditation, that still find it hard to be per-
suaded of the love of God, and that have much
more disquietment and fear since they set them-
selves to think of God than they had before;
but yet, for all this, we may well conclude-^
that to walk with God is the way to consolation,
and tendeth to acquaint us with his love. As
for those troubled souls whose experience is
objected against this, some of them are such as
are yet but in their return to God, from a life of
former sin and misery, and are yet but like the
needle in the compass that is shaken, in a trem-
bling motion towards their rest, and not in any
settled apprehensions of it. Some of them by
the straining of their imagination too high, and

Walking with God, 153

putting themselves upon more than their heads
can bear, and by the violence of fears or other
passions, do make themselves incapable of those
sweet consolations which else they might find in
their converse with God; as a lute when the
strings are broken with straining, is incapable of
making any melody: all of them have false
apprehensions of God, and therefore trouble
themselves by their own mistakes. And if some
perplex themselves by their error, doth it follow
that therefore the truth is not comfortable? Is
not a father's presence consolatory because
some children are afraid of their fathers, that
know them not because of some disguise? And
some of God's children walk so unevenly and
carelessly before him, that their sins provoke
him to hide his face, and to seem to reject them
and disown them, and so to trouble them that
he may bring them home : but shall the com-
forts of our father's love and family be judged
of by the fears or smart of those whom he is
scourging for their disobedience, or their trial?
Seek God Vv'ith understanding, as knowing his
essential properties, and what he wall be to them
that sincerely and diligently seek him, and then
you will quickly have experience that nothing
60 much tendeth to quiet and settle a doubting
troubled unstable soul, as faithfully to walk with
God.

But the soul that estrangeth itself from God,
may indeed for a time have the quietn?s§ of
I 3

154 Walking with God,

o

security ; but (so far) it will be strange to the
assurance of his love, and to true consolation.
Expect not that God should follow with his
comforts in your sinfulness and negligence, and
cast them into your hearts whilst you neither
seek nor mind them, or that he give you the
fruit of his ways in your own ways. Will he be
your joy when you forget him ? will he delight
your souls with his goodness and amiableness,
while you are taken up with other matters, and
think not of him ? can you expect to find the
comforts of his family, among his enemies, out
of doors? The experience of all the world can
tell you, that prodigals while they are straggling
from their Father's house, do never taste the
comfort of his embraces ; the strangers meddle
not with his children's joys: they grow not in
the way of ambition, covetousness, vainglory, or
sensuality ; but in the way of holy obedience,
and of believing contemplations of the divine
everlasting objects of delight. For, lo, they that
are far from him shall perish : he destroy eth
them that go a whoring from him : but it is
good for us to draw nigh to God. Ps. Ixxiii.
27, 28.

III. Walking with God, is the only course
that can prove and make men truly wise. It
proves them wise that make so wise and good
a choice, and are disposed and skilled in any
measure for so high a work. Practical wisdom
is the solid, useful, profitable wisdom: and.

Walking with God, 155

practical wisdom is seen in our choice of good,
and refusal of evil, as its most immediate and
excellent effect. And no choosing or refusing
doth shew the wisdom or folly of man so much
as that which is about the greatest matters, and
which everlasting life or death depends on. He
is not thought so wise among men that can
write a volume about the orthography or ety-
mology of a word, or that can guess what wood
the Trojan horse was made of, or that can make
a chain to tie a flea in, as he that can bring
home gold and pearls, or he that can obtain and
manage governments, or he that can cure mor-
tal maladies : for as in lading we difference bulk
and value, and take not that for the best com-
modity which is of greatest quantity or weight,
but that which is most precious and of greatest
use : so there is a bulky knowledge, extended
far, to a multitude of w^ords and things, which
are all of no great use or value ; and therefore
the knowledge of them is such as they : and
there is a precious sort of knowledge, which
fixeth upon the niost precious things ; which
being of greatest use and value, do accordingly
prove the knowledge such. Nothing will prove
a man simply and properly wise, but that which
will prove or make him happy. He is wise in-
deed, that is wise to his own and others' good :
and that is indeed his good, which saveth his
soul, and maketh him for ever blessed. Though
we may admire the cunning of tho$e that can

156 Walkim tvith God,

make the most curious engines, or by deceiving
others advance themselves, or that can subtly
dispute the most curious niceties, or criticise
upon the words of several languages ; yet I will
never call them wise, that are all that while the
devil's slaves, the enemies of God, the refusers
of grace, and are making haste to endless
misery : and I think there is not one of those in
hell who were once the subtle men on earth,
that now take themselves to have been truly
wise, or glory much in the remembrance of such
wisdom.

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

There are many undeniable evidences to prove,
that walking with God doth do more to mak§

Walking with God, 15?

men truly wise, than all other learning or policy
in the world.

1. He that walketh with God, doth begin
aright, and settle upon a sure foundation ; (and
we use to say, that a work is half finished that
is well begun.) He hath engaged himself to
the best and wisest teacher ; he is a disciple to
him that knoweth all things ; he hath taken in
infallible principles, and taken them in their
proper place and order; he hath learnt those
truths which will every one become a teacher
to him, and help him to that which is yet
unlearnt: whereas many that thought they were
doctors in Israel, if ever they will be wise and
happy, must become fools, (that is, such as they
have esteemed fools) if ever they will be wise,
1 Cor. iii. 18, and must be called back with
Nicodemus to learn Christ's cross, and to be
taught that that which is born of the flesh is
but flesh, and that which is born of the Spirit
is spirit ; and that therefore they must be born
again (not only of water, but also of the Spirit),
if ever they will enter into the kingdom of hea*
ven. John iii. 3, 5, 6. O miserable beginning !
and miserable progress! when men that never
soundly learnt the mysteries of regeneration,
and faith, and love, and self-denial, and mor-
tification, do proceed to study names and words,
^id to turn over a multitude of books, to fill
their brains with airy notions, and their common-
places with such sayings as may be provision

158 Walking with God,

o

and furniture for their pride and ostentation,
and ornament to their style and language ; and
know not yet what they must do to be saved,
and indeed know nothing as they ought to
know! 1 Cor. viii. 2. As every science hath
its principles, which are supposed in all the
consequential varieties ; so hath religion as
doctrinal and practical, those truths which
must be first received before any other can be
received as it ought; and those things which
must be first done, before any other can be
done so as to attain their ends. And these
truths and duties are principally about God
himself, and are known and done effectually
by those, and only those, that walk with God,
or are devoted to him. It is a lamentable thina:
to see men immersed in serious studies, even till
they grow aged, and to hear them seriously
disputing and discoursing about the contro-
vei'sies or difiiculties in theology, or inferior
sciences, before ever they had any saving know-
ledge of God, or of the work of the Holy Ghost
in the converting and sanctifying of the soul, or
Jiow to escape everlasting misery !

2. He that walketh with God, hath fixed upon
a right end, and is renewing his estimation and
intention of it, and daily prosecuting it: and
this is the first and greatest part of practical
wisdom. When a man once knoweth his end
aright, he may the better judge of the aptitude
and seasonableness of all the means. When

Walkincr with God, 159

we know once that heaven containeth the only
felicity of man, it will direct us to heavenly
cogitations, and to such spiritual means as are
fitted to that end : if we have the right mark in
our eye, we are liker to level at it than if we
mistake our mark. He is the wise man, and
only he, that hath steadily fixed his eye upon
that blessedness which he was created and
redeemed for, and maketh straight towards it,
and bends the powers of soul and body, by
faithful constant diligence to obtain it. He that
hath rightly and resolvedly determined of his
end, hath virtually resolved a thousand contro-
versies that others are unsatisfied and erroneous
in. He that is resolved, that his end is to
please and glorify God, and to enjoy him for
ever, is easily resolved whether a holy life, or a
sensual and worldly, be the way : whether the
way be to be godly, or to make a mock at godli-
ness : whether covetousiiess and riches, ambition
and preferment, voluptuousness and fleshly plea-
sures, be the means to attain his end : whether
it will be attained rather by the studying of the
word of God, and meditating on it day and
night, and by holy conference, and fervent
prayer, and an obedient life ; or by negligence,
or worldliness, or drunkenness, or gluttony, or
cards and dice, or beastly filthiness, or injustice
and deceit. Know once but whither it is that
we are going, and it is easy to know whether the
saint, or the swine, or the swaggerer be in the

160 Walking with God.

way. But a man that doth mistake his end, is
out of his way at the first step ; and the further
he goes, the further he is from true felicity ; and
the more he erreth, and the further he hath to
go back again, if ever he return. Every thing
that a man doth in the world, which is not for
the right end, (the heavenly felicity) is an act of
foolishness and error, how splendid soever the
matter or the name may make it appear to
ignorant men. Every word that an ungodly
person speaketh being not for a right end, is in
him but sin and folly, however materially it may
be an excellent and useful truth. While a mise-
rable soul hath his back upon God, and his face
upon the world, every step he goeth is an act of
folly, as tending unto his further misery. It
can be no act of wisdom, which tendeth to a
man's damnation. When such a wretch begins
to enquire and bethink him where he is, and
whither he is going, and whither he should go,
and to think of turning back to God, then and
never till then he is beginning to come to him-
self, and to be wise. Luke xv. 17. Till God and
glory be the end that he aimeth at, and seriously
bends his study, heart and Ufe to seek, though a
man were searching into the mysteries of nature,
though he were studying or discussing the notions
of theology, though he were admired for his
learning and wisdom by the world, and cried up
as the oracle of the earth, he is all the while but
playing the fool, and going a cleanher way to

Walking with God. 161

hell than the grosser sinners of the world ! For
is he wise, that knoweth not whether heaven or
earth be better? whether God or his flesh should
be obeyed? whether everlasting joys, or the
transitory pleasures of sin, should be preferred ?
or that seemeth to be convinced of the truth in
these and such like cases, and yet hath not the
wit to make his choice, and bend his life accord-
ing to his conviction? He cannot be wise that
practically mistakes his end.

3. He that walketh with God, doth know those
things, with a deep, effectual, heart-changing
knowledge, which other men know but super-
ficially, by the halves, and as in a dream. And
true wisdom consisteth in the intensiveness of
the knowledge subjectively, as much as in the
extensiveness of it objectively. To see a few
things in a narrow room perspicuously and
clearly, doth shew a better eye-sight, than in
the open air to see many things obscurely so as
scarce to discern any of them aright; (like him
that saw men walk like trees). The clearness
and depth of knowledge, which makes it effec-
tual to its proper use, is the greatness and
excellency of it: therefore it is that unlearned
men that love and fear the Lord, may well be
said to be incom.parably moi:e wise and knowino-
men, than the most learned that are ungodly.
As he hath more riches that hath a little gold or
jewels, than he that hath many load of stones :
so he that hath a deep effectual knowledge of

VOL. n. K

162 Walking with God.

God the Father, and the Redeemer, and of the
Hfe to come, is wiser and more knowing than he
that hath only a notional knowledge of the same
things, and of a thousand more. A wicked
man hath so much knowledge as teach eth him
to speak the same words of God, and Christy
and heaven, which a true believer speaks; but
not so much as to work in him the same affec-
tions and choice, nor so much as to cause him
to do the same work. As it is a far more excel-
lent kind of knowledge which a man hath of
any country by travel and habitation there, than
that which cometh but by reading or report ; or
which a man hath of meat, of fruits, of wine, by
eating and drinking, than that which another
hath by hearsay ; so is the inward heart-affect-
ing knowledge of a true believer more excellent
than the flashy notions of the ungodly. Truth,
simply as truth, is not the highest and most
excellent object of the mind : but good, as good^
must be apprehended by the understanding, and
commended to the will, which entertaineth it
with complacency, adhereth to it with choice
and resolution, prosecuteth it with desire and
endeavour, and enjoyeth it with delight: and
though it be the understanding which appre-
hendeth it, yet it is the heart or will that
relisheth it, and tasteth the greatest sweetness in
it, working upon it with some mixture of internal-
sense (which hath made some ascribe a know-
ledge of good as such unto the will) ; and it is

Walkitig with God. 153

the will's intention that causeth the understand-
ing to be denominated practical: and therefore
1 may well say that it is Avisdom indeed when it
reacheth to the heart. No man knoweth the
truth of God so well as he that most ilvmlv
beheveth him; and no man knoweth the P-Qod-
ness of God so well as he that loveth him most :
no man knoweth his power and mercy so well
as he that doth most confidently trust him; and
no man knoweth his justice and dreadfulness so
well as he that feareth him: no man knoweth or
beheveth the glory of heaven so well as he that
most esteemeth, desireth, and seeketh it, and
hath the most heavenly heart and conversation-
no man believeth in Jesus Christ so well as he
that giveth up himself unto him, with the greatest
love and thankfulness, and trust and obe'dience
As James saith,~Shew me thy faith bv thy
works, so say I, Let me know the measure and
value of my knowledge by my heart and life.
That IS wisdom indeed which conformeth a man
to God, and saveth his soul: this only will be
owned as wisdom to eternity, when dreamino-
notions will prove but folly.

4. He that walketh with God hath an infal-
lible rule, and taketh the right course to have
the best acquaintance with it, and skill to use
it. The doctrine that informeth him is divine •
It IS from heaven, and not of men : and therefore
if God be wiser than man, he is able to make
his disciples wisest; and his teachino- will

164 Walkingr with God

o

more certainly and powerfully rlluminate. Many
among men have pretended to infallibility, that
never could justify their pretensions, but have
confuted th^m by their own mistakes and
crimes : but none can deny the infallibility of
God. He never yet was deceived, or did de-
ceive : he erreth not, nor teacheth error. Nico-
deniu& knew Christ was to be believed,, when he
knew that he was a teacher come from God.
John iii. 2. Christ knew that the Jews them-
selves durst not deny the truths of John's doc-
trine, if he could but convince them that it was
** from heaven, and not of men." It is impossible
for God to lie : it is the devil that was a liar
from the beginning, and is yet the father of lies :
no wonder if they believe lies that follow such
a teacher. And those that follow the flesh and
the world, do follow the devil: they that will
believe what their fleshly interest and lusts per-
suade them to believe, do believe what the devil
persuadeth them to believe ; for he persuadeth
them by these, and for these. What marvel
then if there be found men in the world, that
can believe that holiness is hypocrisy, or a
needless thing ; that those are the worst men
that are most careful to please God; that the
world i§ more worthy of their care and labor,
than their salvation is ; that the pleasures of sin
for a season are more desirable, than the ever-
lasting happiness of the saints ; that cards and
dice, and mirth and lust, and wealth and honor,.

Walkuis with Gad. 165

"O

Bre matters more delectable, than prayer, and
meditating on the word of God, and loving him,
and obeying him, and waiting in the hopes of
life eternal ; that gluttons and drunkards, and
whoremongers, and covetous persons, may enter
into the kingdom of God, &c. What wonder if
a thousand such damnable lies, are believed by
the disciples of the father of lies! what wonder
if there are so many saint-haters, and God-
haters in the world, as to fill the earth with per-
secutions and cruelties, or make a scorn of that
TV'hich God most highly valueth; and all this
under pretences of order, or unity, or justice, or
■something that is good, and therefore fit to pal-
liate their sin! Is there any thing so false, or
foul, or wicked, that Satan will not teach his
followers? Is he grown modest, or moderate, or
holy, or just? Is he reconciled to Christ, to
scripture, to godliness, or to the godly? Or is
his kingdom of darkness at an end ? and hath
he lost the earth ? Or are men therefore none of
the servants of the devil, because they were
baptised (as Simon Magus was) and call and
think themselves the servants of Christ? As if
still it were not the art by which he gets and
keeps disciples, to suffer them to wear the livery
of Christ, and to use his name, that he may
thus keep possession of them in peace, who else
would be frighted from him, and fly to Christ !
He will give them leave to study arts and sci-
ences, and to understand things excellent of

166 Walking with God,

inferior use, so be it they will be deceived by
him in the matters of God and their salvation :
he can allow them to be learned lawyers, excel-
lent physicians, philosophers, politicians, to be
skilful artists, so be it they will follow him in
sin to their damnation, and will overlook the
truth that should set them free: John viii. 32.
yea, he will permit them (when there is no
remedy) to study the holy scriptures, if he may
but be the expounder and applier of it ; yea, he
will permit them notionally to understand if, if
they will not learn by it to be converted, to be
holy, and to be saved : he can suffer them to
be eminent divines, so they will not be serious
christians. Thus is the world by the grand
deceiver hurried in darkness to perdition, being
taken captive by him at his wilL 2 Tim. ii. 26.
But the sanctified are all illuminated by the Holy
Ghost, by whom their eyes are so effectually
opened, that they are turned from darkness unta
light, and f^^m the power of Satan unto God.
Acts xxvi. 18. The Father of glory hath given
them the Spirit of wisdom and revelation, in the
knowledge of Christ, that the eyes of their
understanding being enlightened, they may know
what is the hope of his calling, and what the
riches of the glory of his inheritance in the
saints. Eph. i. 17, 18. Certainly that illumi-
nation of the Holy Ghost which is so often
mentioned in scripture as given to all true
believers, is not a fancy, nor an insignificant

Walkirio: with GocL 167

o

^mme: and if it signify any tiling, it signifieth
?5omewhat that is much above the teaching of
man. All that walk with God are taught of
Cxodi And can man teach like God ? God hath
access unto the heart, and there he doth tran-
scribe his laws, and put them into our inward
parts : and they that v/alk with him have not
only his word to read, but his Spirit to help
them to understand it; and being with him in
his family (yea, he dwelleth in them and they in
him) he is ready at hand to resolve their doubts !
When he gave them his fear, he gave them the
beo-innino; of wisdom, Ps. cxi. 10. He causeth
them to incline their ear to wisdom, Prov. ii. 2,
and to apply their hearts unto it, Ps. xc. 12,
and maketh them to know it in the hidden parts.
Ps. li. 6.

It is his law that they have detennined to
make their rule: they live as under his autho-
rity : they are more observant of his will and
government, than of any laws or government
of man: and as they obey man in and for the
Lord, so they do it in subordination to him, and
therefore not against him and his laws^ which
being the standard of justice, and the rule of
rulers, and of subjects both, they are in the
safest way of unerring wisdom, who walk v/ith
God according to that rule, and refuse to turn
aside, though commanded by man, or enticed by
Satan, the world, or flesh.

5. He that walketh with God is the most

168 M^alking with God,

considerate person, and therefore hath greait
advantage to be wise : the frequent and serious
thoughts of God, do awaken all the powers of
the soul, so that drowsiness doth not hinder
the understanding, and so occasion its deceit.
There is scarce a more common and powerful
cause of men's folly and delusion and perdition^
in all the world, than that sleepiness and stu-
pidity which hindereth reason from the vigorous
performance of its office. In this senseless case,
though a man both know and consider of the
same truths, which in their nature are most
powerful to cleanse and govern and save his
soul, yet sluggishness doth enervate them; he
knoweth them as if he knew them not, and
considereth them as if he never thought af
them ; they work little more upon him, than if
he believed them not, or had never heard of
them ; even as a dream of the greatest matters,,
moveth not the sleeper from his pillow. In this
senseless state, the devil can do almost any
thing with a sinner; he can make him sin
against his knowledge; and when conscience
hath frighted him into some kind of penitence,
and made him cry out, I have sinned and done
foolishly, and caused him to promise to do so
no more; yet doth the devil prevail with him
to go on, and to break his promises, as if he
had never been convinced of his sins, or con
fessed them, or seen any reason or necessity
to amend; he doth but imprison the truth in

[Walking with God. 169

unrighteousness, and bury it in a senseless
heart: whereas if you could but awaken all
the powers of his soul, to give this same truth
its due entertainment, and take it deeper into
his heart, it would make him even scorn the
baits of sin, and see that the ungodly are beside
tliemselves, and make him presently resolve and
set upon a holy life. And hence it is that sick-
ness which causeth men to receive the sentence
of death, doth usually make men bewail their
former sinful lives, and marvel that they could
be before so sottish as to resist such known and
weighty truths : and it makes them purpose and
promise reformation, and wish themselves ih the
case -of those that they were wont before to
deride and scorn ; because now the truth h
deeplier received and digested by their awakened
souls, and appeareth in its proper evidence and
strensith. There is no man but must acknow-
ledge, that the same truth doth at one time
command his soul, which at another time seerns
of little force : it is a wonder to observe how
differently the same consideration worketh with
a man when he is awakened, and when he is in
a secure stupid case !

• Now this is his advantage that walks with
God. — He is much more frequently than others
awakened to a serious apprehension of the
things which he understandeth : the thousfhts
of the presence of the most holy God, will not
sS^jfFer him to be as secure and senseless as others
K 3

170 Walking: loith God.

are, or as he is himself when he turneth aside
from this heavenly conversation. He hath in
God such exceeding transcendent excellencies,
such greatness, such goodness continually to
behold, that it keepeth his soul in a much more
serious lively state, than any other means could
keep it in: so that whenever any truth or duty
is presented to him, all his faculties are awake
and ready to observe it and improve it. A ser-
mon, or a good book, or godly conference, or
a mercy, when a man hath been with God in
prayer or contemplation, will relish better with
him, and sink much deeper, than at another
time. IN^ay, one serious thought of God hin'iself
v/ill do more to make a man truly and solidly
wise than all the reading and learning in the
world, which shuts him out.

6. Walking with God doth fix the mind, and
keep it from diversions- and vagaries, and cout
sequently much helpeth to make men wise. A
straggling mind is empty and unfurnished. He
that hath no dwelling, for the most part hath no
wealth. Wandering is the beggar's life. Men'
do but bewilder and lose themselves, and not
grow wise, whose thoughts are ranging in the
corners of the earth, and are like masteriess
dogs, that run up and down according to their
fancy, and may go any whither, but have busi-
ness nowhere. The creature will not fix the
soul; but God is the centre of all our cogita-
tions: in him only they may unite, and fix, and-

Walking with God, 171

rest. He is the only loadstone that can effectu-
ally attract and hold it steadfast to himself:
therefore he that walks with God is the most
constant and unmoveable of men. Let pros-
perity or adversity come; let the w^orld be
turned upside down^ and the mountains be
hurled' into the sea, yet he changeth not. Let"
men allure or threat, let them scorn or rage, let
laws, and customs, and governments, and inte-
rest change, he is still the same : for he knoweth
that God is still the same, and that his word
changeth not. Let that be death one year which
was the way to reputation another, and let tjie
giddy world turn about as the seasons of the
year, this changeth not his mind and life (though
in things lawful he is of a yielding temper) : for
he knoweth that the interest of his soul doth
not change with the humors or interests of
men. He still feareth sinning, for he knoweth
that judgment is still drawing on, in all changes
and seasons whatsoever. He is still set upon
the pleasing of the most holy God, whoever be
uppermost among men; as knowing that the
God whom he serveth is able to deliver him
from man, but man is not able to deliver him
from God. He still goeth on in the holy path,
as knowing that heaven is as sure and as desira-
ble as ever it was. Ps. cxii. 6 — 8. " Surelv he
shall not be moved for ever: the rio^hteous

to'

Siiai

be in everlasting remembran^^e. He shall not
be afraid of evil tidings : his heart is fixed;

172 Walking with God

&

trusting in the Lord. His heart is established,
he shall not be afraid."

7. He that walketh with God hath the great
master-truths upon his heart, which are the
standard of the rest, and the stock, as it were,
out of which they spring. The great truths
about God, and grace, and glory, have a greater
power than many hundred truths of an inferior
nature. And moreover, such a one is sure that
he shall be wise in the greatest and most neces-
sary points. He is guilty of no ignorance or
error that shall keep him out of heaven, or hin-
der his acceptance with his God. And if he be
wise enough to please God and to be saved, he
is wise indeed ; (as before was hinted.)

8. Walking with God doth take off the visor
of deluding things, and keepeth us out of the
reach and power of those objects and arguments
which are the instruments of deceit. When a
man hath been believingly and seriously with
God, how easily can he see through the sophis-
tiy of the tempting world ! How easily can he
practically confute the reasonings of the flesh;
and discern the dotage of the seeming subtleties
of wicked men, that will needs think they have
reason for that which is displeasing to their
maker, and tends to the damning of their souls!
So far as a man is conversant with God, so far
he is sensible, that all things are nothing, which
can be offered as a price to hire him to sin : and
that the name of preferment, and honor m^

Walkmcr with God. 173

o

wealth, or of disgrace and imprisonment and
death, ar^ words almost of no signification, as to
the tempter's ends, to draw the soul from God
and duty. It, is men that know not God, and
know not what it is to walk with him, that think
these words so big and powerful, to whom
wealth and honor signify more than God and
heeven; and poverty, disgrace and death, do
signify more than God's displeasure and ever-
lasting punishment in hell. As it is easy to
cheat a man that is far from the lisrht, so is it
easy to deceive the learnedst man that is far
from God.

9. Walking with God, doth greatly help us
against the deceitfulness and erroneous dispor
sition of our own hearts. The will hath a very
great power upon the understanding : and there-
fore ungodly fleshly men will very hardly receive
any truth which crosseth the carnal interest or
disposition ; and will hardly let go any error that
feedeth them, because their corrupted wills are
a bias to their understandings, and make them
desperately partial in all their reading and
hearing, and hypocritical in their prayers and
enquiries after truth: interest and corruption
locketh up their hearts from their own obser-
vation. Whereas a man that walketh with God,
that is jealous, and holy, and just, and a searcher
of the heart, is driven from hypocrisy, and forced
to behave himself as in the open light, and to do
ajl ;as in the sight of all the w^ofld, as knowing

174 Walking with God.

that the sight of God is of far greater concern-
ment and regard. The partiality, corruption and
bias of the heart, is detected and shamed by the
presence of God : therefore to walk with God
is to walk in the light, and as children of the
light, and not in darkness. And he that doth
truth Cometh to the light, that his deeds might
be manifest, that they are wrought in God :
when every one that doth evil hateth the light,
neither cometh to the light, lest his deeds should
be reproved : and this is their condemnation^
that light is come into the world, and men love
the darkness rather than the light, because their
deeds are evil. John iii. 19 — 21. It tendeth
therefore exceedingly to make men wise, to
walk with God, because it is a walkins; in the
light, and in such a presence as most powerfully
prevaileth against that hypocrisy, deceitfulness,
and partiality of the heart, which is the common
cause of damning error.

10. Lastly, they that walk with God are
entitled by many promises, to the guidance and
direction of his Spirit. And blessed are those
that have such a guide : at once a light in the
v/orld without them, and a light immediately
from God within them : for so far as he is
received and worketh in them, he will lead them
into truth, and save them from deceit and folly;
and having guided them by his counsel, v/ilj
afterward take them unto glor3^ Ps. Ixxiii. 24.
Whereas the ungodly are led by the flesh, arifj

Walking zdth God. 175

often given up to their own hearts' lusts, to walk
in their own counsels, Rom. viii. 1 — 13. Ps.
Ixxxi. 12, till at last the fools do say in their
hearts, there is no God, Ps. xiv. 1. and they
become corrupt and abominable, eating tip the
people of the Lord as bread, and call not on his
name, ver. 2. &c. deceiving and being deceived:
sensual, having not the Spirit, Jude 19. who
shall receive the rew^ard of their unrighteous-
ness, as accounting it pleasure to riot in the day
time. 2 Pet. ii. 13.

IV. Another benefit of walking with God, is,
that it maketh men good, as well as wise : it is
the most excellent means for the advancement
of i&ian's soul to the highest degree of holiness
attainable in this life. If conversing with good
men doth powerfully tend to make men good ;
conversing with God must needs be more effec-
tual ; which may appear in these particulars.

1. The apprehensions of the presence and
attributes of God, do most effectually check the
stirrings of corruption, and rebuke all the vicious'
inclinations and motions of the soul: even the
most secret sin of the heart, is rebuked by his
presence, as well as the most open transgression
of the life: for the thoughts of the heart are
open to his view. All that is done before God,
is done as in the open light: nothing of it can
be hid : no sin can have the encouragement of
secrecy to embolden it : it is all committed in
the presence of the universal king and lawgiver

176 Walking with God.

of the world, who hath forbidden it: it is done
before him that most abhorreth it, and will never
be reconciled to it: it is done before him that is
the judge of the world, and will shortly pass the
sentence on us according; to what we have done
in the body : it standeth up in his presence who
is of infinite majesty and perfection, and there-
fore most to be reverenced and honored ; and
therefore if the presence of a wise and grave
and venerable person will restrain men from sin,
the presence of God apprehended seriously, will
do it much more: it is committed before him
that is our dearest friend, and tender father,
and chiefest benefactor; and therefore ingenuity,
gratitude and love, will all rise up against i4 in
those that walk with God, There is that in
God, before the eyes of those that walk with
him, which is most contrary to sin, and most
powerful against it, of apy thing in the world,.
Every one will confess that if men's eyes were
opened to see the Lord in glory standing over
them, it would be the most powerful means to
restrain them from transgressing : the drunkard
would not then venture upon his cups ; the for-
nicator would baye a cooling for his lusts ; the
swearer would be afraid to take his maker's
name in V9.in; the profaije would scarce presume
to scorn or persecute a holy life. And he that
walketh with God, though he see him not cor-
poreally, yet seeth him by faith, and liveth as
m his presence J and therefore must needs b^

Walking^ with God. 177

"O

restrained from sin, as having the means which is
next to the sight of God. If pride should begin
to stir in one that walks with God, O what a
powerful remedy is at hand! how effectually
would the presence of the great and holy God
rebuke it, and constrain us to say, as Job, xlii.
5, 6. *' I have heard of thee by the hearing of
the. ear ; but now mine eye seeth thee : where-
fore I abhor myself, and repent in dust and
ashes." If worldly love or carnal lust should
stir in such a one, how powerfully would the
terrors of the Lord repress it, and his majesty
rebuke it, and his love and goodness overcome
it! If worldly cares or murmuring discontents
begin to trouble such a one, how effectually will
tlie goodness, the all-sufficiency, and the faith-
fulness of God allay them, and quiet and satisfy
the soul, and cause it to be offended at its own
offence, and to chide itself for its ripenings and
distrust! If passion arise and begin to dis-
compose us, how powerfully will the presence
of God rebuke it! and the reverence of his
majesty, and the sense of his authority and
pardoning grace will assuage it, and shame us
into silent quietness. Who dare let out his
passions upon man in the presence of his maker,
that apprehendeth his presence? The same I
might say of all other sins.

2. The presence and attributes of God appre-
hended by those that walk with him, is the
potent remedy against temptations. Who will

178 Walking with God,

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

3. The presence of God, afFordeth the most
powerful motives unto ^ood, to those that walk
'with him. There is no grace in man, but what
is from God, and may find in God its proper
object or incentive. As God is God, above
the creature transcendently and infinitely in all
perfections, so all the motfves to goodness
which are fetched from him, are transcendently
above all that may be fetched from any creature.
He that liveth always by the fire or in the sun-
shine, is likest to be warm : he that is most
with God, will be most like to God in holiness :
frequent and serious converse with hira, doth
most deeply imprint his communicable attributes
on the heart, and make there the clearest im-
pression of his image. Believers have learned
by their own experience, that one hour's serious

Walking with God. 179

prayer or meditation, in which they can get
nigh to God in the Spirit, doth more advance
their graice, than any help that the creature can
afford them.

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

5. Moreover, those that walk with God, have
a constant as well as a power/ul and universal
incentive to exercise and increase their graces.
Other helps may be out of the way ; their
preachers may be silenced or removed; their
friends may be scattered or taken from them ;
their books may be forbidden, or not at hand ;
but God is always ready and willing : they have
leave at all times to come to him, and be wel-
come. Whenever they are willing they may go

180 Walking ivith God.

to him by prayer or contemplation, and find all
in him which they can desire. If they want not
hearts, they shall find no want of any thing in
God. At what time soever fear would torment
them, they may draw near and put their trust in
him. Ps. Ivi. 2—4. xi. 1 . xviii. 2, 30. xxxi. 1, 6.
He will be a sure and speedy refuge for them,
a very present help in trouble. Ps. xlvi. 1. Ixii. 7,
8. xci. 2, 9. xciv. 22. Whenever coldness or
lukewarmness would extinguish the work of
grace, they may go to him, and find those
streams of flaming love flow from him, those
strong attractives, those wonderful mercies,
those terrible judgments, of which while they
are musing, the fire may again wax hot within
them. Ps. xxxix. iii.

6. Lastly, by way of encouraging reward,
God useth to give abundantly of his grace, to
those that walk most faithfully with him: he
will shew most love to those that most love
him ; he will be nearest to them that most de-
sirously draw nigh to him ; while he forsaketh
those that forsake him, and turneth away from
those that turn away from him. 2 Chron. xv.
2. Prov. i. 32. Ezra viii. 22. *' The hand of our
God is for good upon all them that seek him :
but his power and his wrath is against all them
that forsake him."

Thus it is apparent in all those evidences, that
walking with God, is not only a discovery of the
goodness that men have, but the only way to

Walkinz with God, 181

o

increase their grace, and make them better. O
what a sweet humility and seriousness, and spi-
rituahty appeareth in the conference, or conver-
sation, or both, of those that newly come from a
beheving close converse with God ; when they
that come from men and books, may have but
a common mind or life : and those that come
from the business and pleasure of the world and
flesh, and from the company of foolish riotous
gallants, may come defiled, as the swine out of
the mire !

V. Lastly, to walk with God, is the best pre-
paration for times of suffering, and for the day
of death. As we must be judged according to
what we have done in the body ; so the nearer
we find ourselves to judgment, the more we
shall be constrained to judge ourselves accord-
ing to what we have done, and shall the more
perceive the effects upon our souls.

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

1 . They that walk with God are safest from
all destructive sufferings ; and shall have none
but what are sanctified to their good. Rom. viii.
28. They are near to God, where destruction
cometh not; as the chicken under the wings of
the hen. They walk with him that will not lead
them to perdition : that will not neglect them,,
nor sell them for nought, nor expose them to the
will of men and devils, though he may suffer

1.82 Walking with God,

them to be tried for tbeir good. No one can
take them out of his hands. Be near to him,
and you are safe : the destroyer cannot fetch
you thence. He can fetch you (when the time
is come) from the side of your merriest compa-
nions, and dearest friends ; from the presence of
the greatest princes ; from the strongest tower,
or most sumptuous palace, or from your heaps
of riches, in your securest health : but he cannot
take you from the arms of Christ, nor from
under the wings of your Creator's love. For
there is no God like him, in heaven above, or on
the earth beneath, who keepeth covenant and
mercy with his servants, that walk before him
with all their heart. 1 Kings viii. 23. xi. 38.
However we are used in our Father's presence,
we are sure it shall be for good in the latter
end : for he w^anteth neither power nor love to
deliver us, if he saw deliverance to be best.

2. Walking with God is the surest way to
obtain a certainty of his special love, and of
our salvation : and what an excellent preparative
for sufferings or death such assurance is, I need
not tell any considerate believer. How easy
may it be to us to suffer poverty, disgrace, or
wrongs, or the pains of sickness or death, when
once we are certain that we shall not suffer the
pains of hell? How cheerfully may we go out
of this troublesome world, and leave the greatest
prosperity behind us, W'hen we are sure to live
ill heaven for ever ! Even an infidel w^ill say,

Walking zmth God. 183

that he could suffer or die, if he could but be
certain to be glorified in heaven when he is dead.
3. Walking with God doth mortify the flesh,
and allay the affections and lusts thereof. The
soul that is taken up with higher matters, and
daily seeth things more excellent, becometh as
dead to the things below : and thus it weaneth
us from all that is in the world which seemeth
most desirable to carnal men. And when the
fiesh is mortified, and the world is nothing to us,
or but as a dead and loathsome carcase, what is
there left to be very troublesome in any suffering
from the world ; or to make us loath by death to
leave it? It is men that know not God, that
overvalue the profits and honors of the world ;
and men that never felt the comforts of commu-
nion with God, that set too much by the plea-
sures of the flesh : and it is men that set too
much by these, that make so great a matter of
suffering. It is he that basely overvalueth
wealth, that whineth and repineth when he
comes to poverty : it is he that set too much
by his honor, and being befooled by his pride,
doth greatly esteem the thoughts or applauding
words of men, that swelleth against those that
disesteem him, and breaketh his heart when he
falleth into disgrace. He that is cheated out of
his wits by the pomps and splendour of a high
and prosperous estate, doth think he is undone
when he is brought low. But it is not so with
him that walks with God : for being taken up

184 Walking with God,

is

with far higher things, he knoweth the vanity of
these : as he seeth not in them any thing that is
worthy of his strong desires, so neither any
thing that is worthy of much lamentation when
they are gone. He never thought that a shadow
or feather, or a blast of wind could make him
happy : and he cannot think that the loss of
these can make him miserable. He that is taken
up with God hath a higher interest and business,
and findeth not himself so much concerned in
the storms or calms that are here below., as
others are, who know no better, and never
minded higher things.

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

5. Walking with God doth much prepare for
sufferings and death, in that it breedeth quiet-
ness in the conscience : so that when all is at
peace within, it will be easy to suffer any thing
frc-m without. Though there is no proper merit

Walkim with God. 185

o

in our works to comfort us, yet it is an unspeak-
able consolation to a slandered persecuted man
to be able to say. These evil sayings are spoken
falsely of me, for the sake of Christ ; and I
suffer not as an evil doer, but as a christian:
and it is matter of very great peace to a man
that is hasting unto death, to be able to say as
Hezekiah, 2 Kings xx. 3, '* Remember now, O
Lord, how I have walked before thee in truth,
and with a perfect heart, and have done that
w^hich is good in thy sight :" and as Paul,
2 Tim. iv. 7, 8, '' T have fought a good fight, I
have finished my course, I have kept the faith :
henceforth there is laid up for me a crown of
righteousness," &c. and as 2 Cor. i. 12, " For
our rejoicing is this, the testimony of our con-
science, that in simplicity and godly sincerity,
not with fleshly wisdom, but by the grace of
God, we have had our conversation in the
world :" such a testimony of conscience is a
precious cordial to a suffering or a dying man.
The time that we have spent in a holy and
heavenly conversation, will be exceeding sweet
in the last review, when time spent in sinful
vanity, and idleness, and in worldly and fleshlv
designs, will be grievous and tormenting. The
day is coming, and is even at hand, when those
that are now the most hardened infidels, cr
obstinate presumptuous sinners, or scornful
malicious enemies of holiness, would wish and
wish a thousand times, that they had spent that

VOL. II. L

186 Walldnrr with God,

G

life in a serious obedient walking* with God,
which they spent in seeking worldly wealth, and
laying up a treasure on earth, and feeding the
inordinate desires of their flesh. I tell you it is
walking with God, that is the only way to have
a sound and quiet conscience: and he that is
healing and settling his conscience upon the
love of God and the grace of Christ, in the
time of his prosperity, is making the wisest
preparation for adversity: and the preparation
thus made so long before (perhaps twenty, or
forty, or threescore years or more) is as truly
useful and comfortable at a dying hour, as that
part which is made immediately before. I know
that besides this general preparation, there
should be also a particular special preparation,
for sufferings and death: but yet this general
part is the chiefest and most necessary part. A
man that hath walked in his lifetime with God,
shall certainly be saved, though death surprize
him unexpectedly, without any more particular
preparation: but a particular preparation, with-
out either such a life or such a heart as would
cause it if he had recovered, is no sufficient
preparation at all, and will not serve to any
man's salvation. Alas I what a pitiful provision
doth that man make for death and for salvation,
who neglecteth his soul, despiseth the commands
of God, and disregardeth the promises of eternal
life, till he is ready to die, and then crieth out
« I repent; I am sorry for my sin, I would I

Walking zcith God. 187

had lived better/ and this only from the con-
straint of fear, without any such love to God
and holiness which would make him walk with
Gcd if he should recover! What if the priest
absolve this man from all his sins? Doth God
therefore absolve him? or shall he thus be saved?
No, it is certain that all the sacraments and
absolution in the world, will never serve to save
such a soul, without that grace which must
make it nev/ and truly holy. The absolution of
a minister of Christ, which is pronounced in his
name, is a very great comfort to the truly peni-
tent: for such God hath first pardoned by his
general act of oblivion in the gospel, and it is
God that sendeth his messenger to tliem (in
sacraments and ministerial absolution) with that
pardon particularized and applied to themselves.
But where the heart is not truly penitent and
converted, that person is not pardoned by the
gospel, as being not in the covenant, or a child
of promise ; and therefore the pardon of a
minister, being upon mistake, or to an unquali-
fied person, can reach no further than to admit
him into the esteem of men, and to the commu-
nion and outward privileges of the church (which
is a poor comfort to a soul that must lie in hell);
but it can never admit him into the kingdom of
heaven. God indeed may approve the act of
his ministers, if they gO according to his rule,
and deal in church administrations with those
that make a cr};:dible profession or faith
L 2

188 Walking zcith God.

AND -HOLINESS, as if they had true faith anxl
lioliness: but yet he will not therefore make
such ministerial acts effectual to the saving of
unbelieving or unholy souls. Nay (because I
liave found many sensual vmgodly people in-
clining to turn papists, because with them they
can have a quick and easy pardon of their sins,
by the pope, or by the absolution of the priest)
let me tell such, that if they understand what
they do, even this cheat is too thin to quiet
their defiled consciences: for even the papist's
school-doctors do conclude, that when the priest
absolveth an impenitent sinner, or one that is
not qualified for pardon, such a one is not loosed
or pardoned in heaven — Leg. Martin, de Ripalda
eiposit. Liber. Magist. U. 4. dist. 18. p. 654, Qbby
Ss^ p. 663, 664. dist. 20. Aquin. Dist. 20. q. 1. a.
5. Suar. Tom. 4. in 3. p, disp. 52. Greg. Valent.
Tom, 4. disp. 7. q. 20. p. 5. Tolet. lib. 6. cap. 27.
Navar. Notab. 17. S) 18. Cordub. de iiidulg. li. 5.
q. 23. they deny not the truth of those words of
Origen, Horn. 14. ad cap, 24. Levit. " Exit quis
a Jide, pereiit de castris ecclesics etiamsi episcopi
voce non abjiciatur: sicut contra interdum fit, ut
aliquis non recto judicio eorum qui pr^sunt ecclesics,
for as mittatur: sed si non egit ut merer etur exire,
nihil Iceditur: interdum enim quod for as mittitur,
intus est; &) qui for is est, intus videtur retineri:''
and what he saith of excommunication, is true
of absolution : an erring key doth neither lock
out of heaven, nor let into heaven. A godly

Walking with God. 189

believer shall be saved though the priest con-
demn him : and an unbeliever or ungodly person
shall be condemned by God, though be be
absolved by the priest.

Nay, if you have not walked with God in the
spirit, but walked after the flesh, though your
repentance should be sound and true at the last,
it will yet very hardly serve to com.fort you,
though it may serve to your salvation : because
you will very hardly get any assurance that it is
sincere. It is dangerous lest it should prove
but the effect of fear (which will not save) when
it Cometh not till death do fright you to it. As
Augustine saith. Null us expect et, quando peccare
non potest : arbitrii enim libertatem qucerit Dens,
lit de.leri possint commissa ; non necessitatem, sed
charitaiem, non tantum timorem : quia non in solo
timore vivit homo. Therefore the same Augustine
saith, Siquis positus in ultima necessitate volaerlt
^ccipere panitentiamy and accipit ; fateor vohis,
non illi negamus quod petit ; sed non prasumimus
quod bene hinc exit: si securus hinc exierit, ego
nescio : pcenitentiam dare possumus, securitaceni
non possumus. You see then how much it is
needful to the peace of conscience at the hour
of death, that you walk with God in the time
of Ufe.

6. Moreover, to walk with God is an excellent
preparation for sufferings and death, because it
tendeth to acquaint the soul with God, and to
embolden it buth to go to him in prayer, and to

190 Walking with God.

trust on him, and expect salvation from hiirt. Hd
that walketh with God is so much used to holy-
prayer, that he is a man of prayer, and is skilled
in it, and hath tried what prayer can do with
God : so that in the hour of his extremity, he is
not to seek either for a God to pray to, or a
Mediator to intercede for him, or a spirit of
adoption to enable him as a child to fly for help
to his reconciled Father. And having not only
been frequently with God, but frequently enter-
tained and accepted by him, and had his prayers
heard and granted, it is a great encouragement
to an afflicted soul in the hour of distress, to go
to such a God for help. And it is a dreadful
thing when a soul is ready to go out of the
world, to have no comfortable knowledge of
God, or skill to pray to him, or encouragement
to expect acceptance with him : to think that he
must presently appear before a God, whom he
never knew, nor heartily loved, being never ac-
quainted with that communion with him in the
way of grace, which is the way to communion
in glory, O what a terrible thought is this ! But
how comfortable is it when the soul can say — I
know whom I have believed ! The God that
afflicteth me is he that loveth me, and hath
manifested his love to me by his daily attrac'
tive, assisting and accepting grace! I am going
by death to see him intuitively, whom I have
often seen by the eye of faith, and to live with
him in heaven, with whom I lived here on earth j

Walldno: with God 191

o

from whom, and through whom, and to whom
was my life ! I go not to an enemy, nor an utter
stranger, but to that God who was the spring,
the ruler, the guide, the strength and the com-
fort of my life. He hath heard me so oft, that
I cannot think he will now reject me: he hath
so often comforted my soul, that I will not
believe he will now thrust me into hell : he hath
mercifully received me so oft, that I cannot be-
lieve he will now refuse me : those that come to
him in the way of grace, I have found he will in
110 wise cast out. As strangeness to God doth
fill the soul with distrustful fears, so walking
with him doth breed that humble confidence,
which is a wonderful comfort in the hour of
distress, and a happy preparation to sufferings
and death.

7. Lastly, to walk with God, doth increase
that love of God in the soul, which is the hea-
venly tincture, and inclineth it to look upward,
and being weary of a sinful flesh and world, to
desire to be perfected with God. How happy a
preparation for death is this, when it is but the
passage to that God with whom we desire to be,
and to that place where we fain would dwell for
ever! To love the state and place that we are
poino' to, beino' made connatural and suitable
thereto, will much overcome the fears of death.
But for a soul tliat is acquainted with nothing
but this life, and savoreth nothing but earth and
fiesh, and hath no connaturality with the things

192 Walking with God.

above, for such a soul to be surprised with the
tidings of death, alas, how dreadful must it be !

And thus 1 have shewed you the benefits that
come by walking with God, which if you love
yourselves with a rational love, methinks should
resolve every impartial considerate reader, to
give up himself without delay, to so desirable a
course of life ! or, if he have begun it, to follow
it more cheerfully and faithfully than he had
done.

CHAPTER VIL

I am next to shew you that believers have
special obligations to this holy course of life,
and therefore are doubly faulty if they neglect
it ; though indeed, to neglect it totally, or in
the main drift of their lives, is a thing incon-
sistent with a living faith.

Consider, I. If you are true christians, your
relations engage you to walk with God. Is he
not your reconciled Father, and you his children
in a special sense? and whom should children
dwell with, but with their father? You were
glad when he received you into his covenant
that he would enter into so near a relation to
you, as he expresseth, 2 Cor. vi. 17, 18, "I will
receive you, and will be a Father to you, and
ye shall be my sons and daughters, saith the

Wallibig with God 193

Lord Almighty." And do you draw back, as
if you repented of your covenant, and were not
only weary of the duty, but of the privileges
and benefits of your relation? You may have
access to God, when others are shut out; your
prayers may be heard, when the prayers of the
wicked are abominable ; you may be welcome,
when the worldling, and ambitious, and carnal
are despised. He that dwelleth in the highest
heaven, is willing to look to you with respect,
and dwell with you, when he beholdeth the
proud afar off; Isa. Ixyi. 1, 2, and Ivii. 15, 16.
and yet will you not come that may be welcome ?
Doth he put such a dilFerence between you and
others, as to feed you as his children at his
table, while others are called dogs and are with-
out the doors, and have but your crumbs and
leavings ; and yet will you be so foolish and
unthankful as to run out of your father's pre-
sence, and choose to be without, among the
dogs? How came your father's presence to be
§0 grievous to you, and the privileges of his
family to seem so vile? Is it not some unchild-
like carriage ; the o-uilt of some disobedience or
contempt that hath first caused this? or have
you fallen again in love with fleshly pleasures,
and some vanity of the world? or have you had
enou2:h of God and jrodliness, till vou bepin to
grow weary of him? if so, you never truly
knew him. However it be, if you grow indif-
ferent as to God, do not wonder if shortly you
L 3

194 Walking ivith God,

find him set as light by you: and believe it, the
day is not far off, in which the fatherly relation
of God, and the privileges of children, will be
more esteemed by you : when all thino^s else
forsake you in your last distress, you will be
loath that God should then forsake you, or seem
as a stranger to hide his face : then you will cry
out, as the afflicted church, Isa. Ixiii. 15, 16.
** Look down from heaven, and behold from the
habitation of thy holiness and of thy glory :
where is thy zeal and thy strength^ the sounding
of thy bowels and of thy mercies towards me?
are they restrained? Doubtless thou art our
father, though Abraham be ignorant of us, and
Israel acknowledge us not: thou O Lord art oui^
father, our redeemer; thy name is from eveiv
lasting." Nothing but God, and his fatherly
relation, will then support you; attend him
therefore, and w^th reverent, obedient cheerful-
ness and delight, converse with him as with
your dearest father. For since the beginning
of the world, men have not know^n by sensible
evidence, either the ear or the eye, besides God
himself, what he hath prepared for him that
waiteth for him. Isa. Ixiv. 4. Though he b^
v.'roth with us because we have sinned, yet dath
he meet him that rejoiceth and worketh righte-
ousness, that remembereth hiru in his wayst.
ver. 5. Say not, I have played abroad so long
that I dare not no\Y go home ; I have sinned so,
greatly, that I dare not speak to him, or lool^i

Walking ivilh GocL IPS

o

him in the face: come yet but with a penitent
returning heart, and thou mayest be accepted
through the Prince of Peace : prodigals find
better entertainment than they did expect, when
once they do but resolve for home. If he allow
us to begin with '' Our Father which art in
heaven" we may boldly proceed to ask forgive-
x\esn of our trespasses, and whatever else is
tyuly good for i^a. But alas, as our iniquities
seduce us away from God, so the guilt of them
aifiighteth some from returning to him, and the
love of them corrupteth the hearts of others,
and makes them too indifferent as to their com-
munion with him ; so that too many of his
children live as if they did not know their
father, or had forgotten him. We may say as
Isa. Ixiv. 6 — 9, '^ But we are all as an unclean
thing, and all our righteousnesses are as filthy
rags; and we all do fade as a leaf; and oujr
iniquities, like the wind, have taken us away.
And there is none that calleth upon thy n^me,
that stirreth up himself to take hold of thee :
for thou ha&t hid thy face fram us, and hast
consumed us because of our iniquities. But
now,. O Lord, thou art our father; we are the
clay, and thou our potter; and we all are the
work of thy hand. Be not wroth, very sore,
O Lord, neither remember iniquity for ever:
behold, see, we beseech thee, we are all thy
people." O do not provoke your father to
disown you, or to withdraw bis help, or hid^

196 WalkiMo; with God.

o

his face, or to send the rod to call you home !
for if you do, you will wish you had known the
privileges of his presence, and had kept nearer
to him! Be not so unnatural, so unthankful,
so unkind, as to be weary of your father's pre-
sence (and such a father's too) and to take more
delight in any others.

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

Nay, more than this, if you are christians, you
are members of the body of Christ: and there-
fore how can you withdraw yourselves from him
^nd not feel the pain and torment of so sore a
wound or dislocation ? You cannot live without

Walking with God, 197

a constant dependance on him, and communica-
tion from him. John xv. 1, 4, 5, 7. " I am the
true vine, and my Father is the husbandman.
Abide in me, and I in you. 1 am tlie vine, ye
are the branches : he that abideth in me, and I
in him, the same bringeth forth much fruit : for
without me ye can do nothing, Ifye abide in
me, and my words abide in you, ye shall ask
what ye will, and it shall be done unto you."

So near are you to Christ, that he delighteth
to acquaint you with his secrets. O how many
mysteries doth he reveal to those that walk with
him, which carnal strangers never know ! mys-
teries of wisdom ! mysteries of love and savins
grace ! mysteries of scripture, and mysteries of
providence ! mysteries felt by inward experience,
and mysteries revealed, foreseen by faith ! Not
only the strangers that pass by the doors, but
even the common servants of the family are
unacquainted with the secret operations of the
Spirit, and entertainments of grace, and joy in
believing, which those that walk with God either
do or may possess. Therefore Christ calleth
you friends as being more than servants. John
XV, 14, 15. *' Ye are my friends if ye do what-
soever I command you : henceforth I call you
not servants ; for the servant knoweth not what
the Lord doth: but I have called you friends-
for all things that I have heard of my Father I
have made known unto you." It is true, for all
Ihis^ that every true christian hath reason (and

198 Walking with God,

is apt) to complain of his darkness and distance
from God. Alas, they know so little of him, and
of the mysteries of his love and kingdom, that
sometimes they are apt to think that they are
indeed but utter strangers to him : but this is
because there is infinitely more still unknown to,
them than they know! What! can the silly shal-
low creature comprehend his infinite Creator?
or shall we know all that is to be known in
heaven, before we enjoy all that is to be enjoyed
in heaven? It is no more wonder to hear a
believer pant and mourn after a fuller knowledge
of God, and nearer access to him, than to seek
after heaven, where this will be his happiness.
But yet, though his knowledge of God be
small, compared with his ignorance, that little
knowledge of God which he hath attained, is
more mysterious, sublime, and excellent, than
all the learning of the greatest unsanctified
scholars in the world. Walk with him according
to the nearness of your relations to him, and
you shall have this excellent knowledge of hi^
mysteries, which no books or teachers alone can
give. You shall be effectually touched at the
heart with the truths which others do ineffec-
tually hear. You shall be powerfully moved,
when they are but ineffectually exhorted. When
they only hear the voice without them, you shall
hear the voice within you, and as it were behind
you, saying. This is the way, walk in it. O that
you could duly value i^uch a friend, to wat^^i

Walking with God, 199

over you, and for you, and dwell in you, and tell
you faithfully of every danger, and of every
duty, and teach you to know good and evil,
and what to choose, and what to refuse ! How
closely and delightfully would you converse with
such a blessed friend, if you rightly valued him!
II. Moreover, you that are the servants of
God, have by your covenant and profession, re-
nounced and forsaken all things else (as they
stand in any opposition to him, or competition
with him) and have resigned yourselves wholly
unto him alone: and therefore with him must
you converse, and be employed, unless you will
forsake your covenant. You knew first that it
was your interest to forsake the world and turn
to God : you knew the world would not serve
your turn, nor be instead of God to you either
in life, or at death : and upon this knowledge
it was that you changed your master, and
changed your minds, and changed your way,
your work, your hopes : and do you dream now
that you were mistaken ? do you begin to think
that the world is fitter to be your God or hap'^
piness? if not, you must still confess that both
your interest and your covenant do oblige you
to turn your hearts and minds from the things,
which you have renounced, and to walk with
him that j^ou have taken for your God, and to
obey him whom you have taken for your kino-
9,nd judge, and to keep close to him with purest
iQve, whpm you h^ve taken for your everlasting

200 Walking ivith God,

portion. Mark what you are minding all the
day, while you are neglecting God.^ — Is it not
somethino; that vou have renounced ? And did
you not renounce it upon sufficient cause? Was
it not a work of your most serious deliberation ?
and of as great wisdom, as any that ever you
performed? if it were, turn not back in your
hearts again from God unto the renounced
creature. You have had many a lightning from
li^eaven into your understandings, to bring you
to see the difference between them : you have
had many a teaching, and many a warning, and
many a striving of the spirit, before you w^ere
prevailed with to renounce the w^orid, the flesh
and the devil, and to give up yourself entirely
and absolutely to God. Nay, did it not cost
you the smart of some afflictions, before you
would be made so wise ? And did it not cost
you many a gripe of conscience, and many a.
terrible thought of hell, and of the vv^rath of
God, before you would be heartily engaged to
him, in his covenant? And will you now live as
strangely and neglectfully towards him, as if
those days were quite forgotten? and as if you
had never felt such things ? and as if you had
never been so convinced, or resolved ? O chris-
tians, take heed of forgetting your former case \
vour former thoughts ! your former convictions
and complaints and covenants ! God did not
work all that upon your hearts to be forgotten :
|ie intended not only your present change, but.

Walking with God, 201

your after remembrance of it, for your close
adhering to him while you live, and for your
quickening and constant perseverance to the
end. The forgetting of their former miseries,
and the workings of God ujDon their hearts in
their conversion, is a great cause of mutability
and revolting, and of unsjDeakable hurt to many
a soul.

Nay, may you not remember also what sorrow
you had in the day of your repentance, for your
forsaking and neglecting God so long? And
will you grow again neglective of him ? Was it
then so heinous a sin in your eyes ; and is it
now grown less? Could you then aggravate it
so many ways (and justly) and now do you jus-
tify or extenuate it ? Were you then ready to
sink under the burden of it, and were so hardly
persuaded that it would be forgiven you ; and
now do you make so small a matter of it ? Did
you then so much wonder at your folly, that
could so long let out your thoughts and affec-
tions upon the creature, while you neglected
God and heaven ! and do you begin to look that
way again ? Do you now grow familiar with a
life so like to that which was once your state of
death ; and bear that easily that once was the
breaking of your heart ? O christians, turn not
away from that God again, who once fetched
you home, with so much smart and so much
grace ! v^ith such a twist of love and fatherly
severity ! Methinks when you remember how

202 Walkins: with God.

o

you were once awakened, you should not easily
fall asleep again. And when you remember the
thoughts which then were in your hearts, and
the tears that were in your eyes, and the earnest
prayers which you then put up, that God would
receive you, and take you for his own, you
should not now forget him, and live as if you
could live without him. Remember, that so far
as you withdraw your hearts from God, and let
them follow inferior things, so far you contra-
dict his works upon your hearts; so far you
violate your covenant with him, or sin against
it ; so far you are revolters, and go against the
principal part of your professed rehgion; yea, sO
far you are ungodly, as you thus withdraw your
hearts from God. Cleave to him, and prosecute
your covenant, if you will have the saving bene-
fits of his love and covenant.

III. Moreover, the servants of God are doubly
obliged to walk with him, because they have had
that experience of the goodness, the safety, and
the sweetness of it, which strangers have not.
Do you not remember how glad you were, when
you first believed that he pardoned and accepted
you? and how much you rejoiced in his love
and entertainment? and how much better you
found your father's house, than ever you had
found your sinful state? and how much sweeter
his service was than you did before believe?
It is like you can remember something like that
which is described in Luke xv. 20—24, " And

Walking loith God, 203

lie arose and came to his father. But when he
Was yet a great way off, his father saw him, and
had compassion, and ran, and fell on his neck,
and kissed him. And the son said unto him.
Father, I have sinned against heaven, and in thy
sight, and am no more worthy to be called thy
feon. But the father said to his servants, Bring
forth the best robe, and put it on him ; and put a
ring on his hand, and shoes on his feet. And
bring hither the fatted calf, and kill it: and let us
eat and be merry : for this my son was dead, and
is alive again; he was lost, and is found." What
would you have thought or said of this prodigal,
if after all this he should have been weary of
his father's house and company, and have taken
more pleasure in his former company? Would
you not have said, he was a forgetful and
unthankful wretch, and worthy never more to
be received? I do not speak to you now as
to apostates, that are turned ungodly, and have
quite forsaken God and holiness : but I beseech
you consider what it is, after such experiences
and obligations as these, so much as to abate
your love, and grow remiss, and mindless, and
indifferent, as if you were weary of God, and
were inclined to neglect him, and look again to
the world for your hope, and satisfaction, and
delight. As you love your souls, and as you
would avoid the sorrows which are greater than
any that ever you felt, take heed of slighting
the love that hath done such wonders for you.

204 Walking with God,

and of dealing so unthankfully with the ever-
living God, and of turning thus away from him
that hath received you ! Remember whilst you
live, the love of your espousals : Was God so
good to you at the first, and holiness so desira-
ble? and is it not so still ?

And J am sure that your own experience will
bear witness, that since that time, in all your
lives, it never was so well with you as when you
walked most faithfully with God. If you have
received any falls and hurts, it hath been when
you have straggled from him : if ever you had
safety, peace, or joy, it hath been when you
have been nearest to him: your wounds, and
grief, and death, hath been the fruit of your
own ways, and of your forsaking him : your
recovery, and health, and life, have been the
fruit of his ways, and of your adhering to him:
many and many a time you have confessed this,
and have said. It is good for me to draw near to
God. He hath helped you when none else could
help you; and comforted you when none else
could comfort you. How far are you above the
worldling's happiness, when you are nigh to
God ! One lively thought of his greatness, and
excellency, and of his love to you in Jesus
Christ, will make the name of wealth, and honor,
and favor, and preferment, and sensual plea-
sures, to seem to you as words of no significa-
tion: how indifferent will you be, as to your
prosperity in the world, when you feel what it is

Walking with God, 205

to walk with God ! If you are lively experi*
mental christians, you have found this to be
true: have you not found that it is the very
health and ease, and proper employment of your
souls to walk with God, and keep close to him?
and that all goes well with you while you can
do thus, however the world doth esteem or use '
you? and that when you grow strange or dis-
obedient to God, and mindless of his goodness,
his presence, and his authority, you are hke the
stomach that is sick, and like a bone that is out
of joint, that can have no ease till it be healed,
and restored to its proper place? No meats or
drinks, no company nor recreation, no wealth or
greatness will serve to make a sick man well, or
ease the dislocated bones. Nothing will serve
a faithful holy soul but God: this is the cause
of the dolor of his heart, and of the secret
groans and complainings of his life, because in
this life of distance and imperfection, he finds
himself so far from God; and when he hath
done all that he can, he is still so dark, and
strange, and cold in his affections ! When per-
secution driveth him from the ordinances and
public worship, or when sin hath set him at a
greater distance from his God, he bemoaneth his
soul as David in his banishment from the taber-
nacle, Ps. xlii. 1 — 3. " As the hart panteth
after the water-brooks, so panteth my soul after
thee, O God. My soul thirsteth for God, for
the living God : when shall I come and appear

206 Walking with God.

before God ? My tears have been my meat day
aPxd night, while they continually say unto me,
Where is thy God?" And it is no wonder, if
with his greatest joy he be yet clouded with
these sorrows; because he yet wanteth more of
God than he enjoyeth: and his enjoying graces
(love and joy) are yet im}3erfect. But when he
hath attained his nearest approach to God, he
will have fulness of delight in fulness of fruition.
O christians ! do I need to tell you, that after
all the trials you have made in the world, you
have never found any state of life that was
worthy your desires, nor that gave you any
true content, but only this living upon God?
If you have not found such comfort here as
others have done, yet at least you have seen it
afar off, within your reach ; as men that in the
Indies, in the discovery of plantations, expect
gold mines, when they find those golden sands
that promise it. You have found a life which
is certainly desirable, and leadeth to joy in the
midst of sorrow; and it is no small joy to have
a certain promise and prospect of everlasting
joy : it is therefore more excusable in those
that never tasted any better than the pleasures
of the flesh, to neglect this sweeter heavenly
life, than it is in ^^ou that have been convinced
by your own experience, that there is no life
to be compared with it.

IV. Your walking with God is the necessary
prosecution of your choice and hopes of life

Walkins: with God, 207

"O

eternal : it is your necessary preparation to your
enjoying him in heaven. And have you fixed
On those hopes with so great reason and deli-
beration, and will you now draw back and be
slack in the prosecution of them? Have you
gone so far in the way to heaven, and do you
now begin to look behind you, as if you were
about to change your mind? Paul setteth you
a better example, Phil. iii. 8 — 14. ** Yea doubt-
less 1 account all things but loss for the excel-
lency of the knowledge of Christ Jesus my
Lord : for whom I have suffered the loss of all
things, and do count them but dung, that I may

win Christ, and be found in him If by

any means I might attain to the resurrection
of the dead : not as though I had already
attained, either were already perfect : but I fol-
low after, if that 1 may apprehend that for
which also I am apprehended of Christ Jesus.
Brethren, I count not myself to have appre-
hended : but this one thing I do, forgetting those
things which are behind, and reaching forth
unto those things which are before, I press
toward the mark, for the prize of the high
calling of God in Christ Jesus." He compareth
himself to a runner in a race, that till he appre-
hend the prize or mark, doth still make forward
with all his might, and will not so much as mind
or look at any thing behind him, that would
turn him back, or stop him in his course. The
world and the flesh are the things behind us;

208 WalJdns with God.

v/e turned our backs upon them at our con-
version, when we turned to God : it is these
that would now call back our thoughts, and
corrupt our affections, when we should run on,
and reach forward to the heavenly prize. It is
God and heaven and the remaining duties of
a holy life, that are the things before us ! And
shall we now look back? what! we that are
running and striving for a crown of endless
glory ! we, that if we lose it, do lose our souls
and hopes for ever! we, that have loitered in
the morning of our lives, and lost so much
precious time as we have done ! we, that have
gone so far in our way, and held out through
so many difficulties and assaults ! — shall we
now grow weary of walking with God, and
begin to look to the things behind us ? Did
he not tell us at the first, that father and
mother, and house and land, and life, and all
things must be forsaken for Christ, if we will be
his disciples ? These are the things behind us,
which we turned our back on when we consented
to the covenant; and are they now grown
better? or is God grown worse, that we turn
our hearts from him to them ? When we first
begun our christian race, it was upon suppo-
sition that it was for that immortal crown, which
all the world is not to be compared to : and
have we not still the same consideration before
us, to move us to hold on till we attain it ?
Hold on christians, it is for heaven ! Is there

Walking with God, 209

not enough in that word to drive back all the
cares and pleasures that importune your minds
to forget your God ? Is there not enough in that
word to quicken you up in your greatest dul-
ness ; and to call you home when you are wan-
dering from God ; and to make' you again fall
out with all that would reduce you or divert
you, and call it vanity and vexation of spirit .'
Methinks the forethought of that life and work
which you hope to have with God for ever,
should make you earnestly desire to have as
much of the like on. earth, as is here to be
attained ! If it will be your heaven and happi-
ness then, it must needs be desirable now. It is
not beseeming a man that saith he is seeking for
perfect communion with God in heaven, and that
above all things (as every christian doth,) to live
in a daily neglect or forgetfulness of God on
earth. Delightfully to draw near him, and exer-
cise all our faculties upon him, or for him,
sometime in prayer and contemplation on him-
self, and always in works of obedience to him —
this is the life that beseemeth those that profess
to seek eternal life. O therefore let us make it
our daily work, to keep our God and glory in
our eye, and to spur on our dull affections ; and
in the diligent attendance and following the
captain of our salvation, to prosecute our ex-
pected end.

V, Lastly, consider that God doth purposely
provide you hard entertainment in the world,

yoj.. II. >j

210 Walking with God,

and cause every creature to deny you the plea-
sure and satisfaction which you desire, that so
you may have none to walk with but himself,
with any heart-settling comfort and content. If
you see not enough in him to allure you to him-
self, you shall feel enough in the world to drive
you to him : if his love and goodness will not
serve alone to make him your pleasure, and hold
you to him in the best and most excellent way
(of love,) at least the storms and troubles that
are abroad shall shew you a necessity of keeping
close to God ; and the love of yourselves shall
help you to do that, which was not done by the
attraction of his love alone. If you will put
him to it, to send out his command to every
creature, to cross and vex you, and disappoint
all your expectations from it, that so he may
force you to remember your Father and your
home, deny not then but it is long of your-
selves that you were not saved in an easier way.
Would you wish God to make that condition
pleasant to you, which he seeth you take too
much pleasure in already (or seek and desire it,
at least) when as it is the pleasantness of the
creature that is your danger, and which detaineth
vour thoughts and affections from himself? If
you could but learn to walk with him, and take
up your pleasure in his love appearing to you
in his creatures, and to make their sweetness a
means to your apprehension of the sweetness of
his favor, and of the everlasting joys, then you

Walking with God, 211

might say the creature doth you good ; and
then it is like you might be permitted to possess
and use it for such pleasure. The jealous God
will watch your hearts, though you watch them
not ; and he will make you know that he seeth
which way they run out from him, and what
creature it is that is minded and delighted in
while he is neglected, as if he were unsuitable,
and scarce desirable. And you must never
look that he should long permit you those
prohibited delights, or let you alone in those
idolatrous inclinations : if he love you, he will
cure that carnal love, and recover your love to
himself that hath deserved it. If he intend not
your salvation, he may let you go, and try again
whether the creature will prove better to you
than himself: but you cannot think that he will
thus let go his children that nmst live with him
for ever. Have you not perceived that this is
the design and meaning of his afflicting and dis-
appointing providences — even to leave you no
comfortable entertainment or converse but with
himself, and with his servants, and with those
m^ans that lead you to himself? If you begin to
desire to lodge abroad in strange habitations,
he will uncover those houses, and will not leave
you a room that is dry to put your head in; or
he will throw open the doors, and leave all open
to the lust of ravenous beasts and robbers: he
will have thy heart, and he will have thy com-
pany, because thou art his child, and because he

212 Walking with God,

loveth thee : he will allow thee neither thy carnal
delights or hopes. If he perceive thee either
taking that pleasure in thy prosperity which
thou shouldest take in him alone, or hoping at
least that the world may hereafter prove more
amiable and delightful to thee; the more he
loveth thee the more his providence shall con-
spire with his grace to change thy mind, by
depriving thee of thy unwholesome dangerous
delights, and of all thy hopes of such hereafter.
Use the world as a traveller, for the ends to
which it was ordained, to the service of Gcd,
and the furtherance of thy salvation, and then
thou shalt find that God will furnish thee with
all that is necessary to these necessary ends:
but if the world must have your love and care,
and must be your chiefest business and delight^
and your excuse for not attending upon God,
murmur not, nor marvel not if he dispose of it
and you accordingly. If you are yet too health-
ful to think with seriousness on your eternal
state,— if you are too rich to part with all for
Christ, or openly to own his cause, — if you are
too much esteemed in the world to own a scorned
slandered religion, — if you are so busy for earth
that you cannot have time to think of heaven,—
if you have so much delight in house or land, or
in your employments, or recreations, or friends,
that God and godliness can have little or none
of your delight; marvel not then if God do
(shake your healthy or waste your riches, or Umi

Walkhm with God. 213

&

your honor into contempt, and suffer men to
slander and reproach you, and spit in your face,
and make you of no reputation: — marvel not if
he turn you out of all, or turn all to your grief
and trouble, and make the world a desert to you,
and the inhabitants as wolves and bears. The
great lesson that Christ hath undertaken to teach
you, is the difference betwixt the Creator and
the creature, and the difference betwixt heaven
and earth: — the great work that Christ hath
undertaken to do upon you, is to recover your
hearts from the world to God : and this lesson
he will teach you, and this work he will do upon
you, whatever it cost you ; for it must be done.
Yet is not the world unjust enough, or cruel or
vexatious enough to you, to teach you to come
home and take up your content and rest in God ?
It may then prove more cruel, and more vex-
atious to you, till you have better learned this
necessary lesson. Yet is not your condition
empty enough of carnal delusory pleasures, to
wean you from the world, and make you look
to surer things ? Yet are you keeping up your
worldly hopes that the world will again prove
better to you, and that you shall have happy
days hereafter ? It seems you are not yet brought
low enough : you must yet take another purge,
and perhaps a sharper than you took before :
you must have more blood-letting, till your
deliration cease, and your feverish thirst after
creature-comforts do abate. It is sad that we

S14 tValkirig with God.

should be so foolish and unkind, as to stay from
God, as long as any preferments, or pleasures,
or profits in the world will entertain us: but
seeing it is so, let us be thankful both to that
grace and that providence which cureth us. If
you perceive it not better to dwell with God,
than with a flattering prospering world, he will
try whether you can think it better to dwell with
God, than with a malicious, cruel, persecuting
world; and whether it be better to have your
hearts in heaven, than in poverty, prison, banish-
ment, or reproach. If you find it not better to
converse with God, than with those that honor
you, please you or prefer you, he will try whe-
ther you can think it better to converse with
him, than with those that hate, revile, belie, and
persecute you. And are these the wise and
wholesome methods of our Great Physician?
And shall we not rather be ruled by him, than
by our brutish appetites ? and think better of
his counsels, than of the blind concupiscence of
the flesh? Let this be the issue of all our suf-
ferings, and all the cruelties and injuries of the
world, to drive us home to converse with God,
and to turn our desires, and labors, and expec-
tations, to the true felicity that never will forsake
us ; and then, the will of the Lord be done ! Let
him choose his means, if this may be the end, —
let us kiss the rod, and not revile it, if this may
be the fruit of his corrections. Who will not
pray that God would deny us those contents

Walkhicr zi^ith God. 215

which keep us from seeking our content in him I
and that he would deny us all those hurtful
pleasures which hinder us from pleasing him, or
from making him and his ways our chiefest
pleasure? and that he would permit us no such
creature converse as hindereth our converse with
him ? It is best living there (be it in prison or
at liberty) where we may live best to God.
Come home, O suffering christian, to thy God !
<ake up thy content and rest in him; be satisfied
with him as thy portion; and remember where it
is that he is to be fully and perpetually enjoyed :
and then it is good for thee that thou wast
afflicted; for all thy sufferings have their end.

This last consideration will be further prose-
cuted in the following part : and the directions
for walking with God, which I should here give
you, I have reserved for a peculiar treatise,
intitled A Christian Directory.

THE CHRISTIAN'S

CONVERSE WITH GOD

OR,

THE INSUFFICIENCY AND UNCERTAINTY

OF

HUMAN FRIENDSHIP,

AND THE IMPROVEMENT OF SOLITUDE IN
CONVERSE WITH GOD.

WITH SOME OF THE AUTHOR'S BREATHINGS AFTER HIM

By RICHARD BAXTER.

LONDON:

PUBLISHED BY J. JONES, 28, LEADENHALL STREET

CLARKE, PATERNOSTER ROW; OFFOR, NEWGATE STREET

BAYLIS, MANCHESTER; BLACKLEY, CANTERBURY;

PIPER, IPSWICH; AND SUTHERLAND, ABERDEEN.

1824.

CONTENTS.

PAGE
The context opened ....••• 221

Why Christ was forsaken by his disciples 225

Use 1. Expect by the forsaking of your friends
to be conformed unto Christ: reasons for your
expectation . • • . ' 229

The aggravations of their forsaking you 247

Some quieting considerations • 250

The order of forms in the school of Christ • • • • 261

The disciples scattered every man to his own • • • 265

Selfishness contrary to friendly fidelity 266

Considerations to quiet us in the death of faith-
ful friends « . . 267

Whether we shall know them in heaven* ...... 276

Whether creatures be any matter of our comfort
in heaven 278

Quest. Shall I have any more comfort in present
friends than in others ? 281

CONTENTS.

PAGB

Doct. 3. When all forsake us, and leave us (as
to them) alone, we are far from being simply
alone, because God is with us 284

The advantages of having God with us ib.

Quest. How is he with us ? 285

Use 1. Imitate Christ: live upon God alone,
though men forsake you ; yet thrust not your-
selves into solitude uncalled 293

In what cases solitude is lawful and good 294

Reasons against unnecessary solitude • • 295

The comfort of converse with God in necessary
solitude. The benefits of solitude. The rea-
sons from God. Improved largely in some
meditations 302

Directions for conversing with God in solitude • • 339

Concluded in further meditation 347

A caution • 352

OF CONVERSING WITH GOD
IN SOLITUDE.

John xvi. 32.

Behold, the hour cometh, yea, is 7ww come, that
ye shall be scattered every man to his own, and
shall leave me alone; and yet I am not alone,
because the Father is loith me,

HAVING treated of our conformity to Christ
in sufferings, in general, I since came distinctly
to treat of his particular sufferings in which we
must be conformed to him; and having gone
over many of those particulars, I am this day
to handle the instance of Christ's being for-
saken by his friends and followers.

He thought meet to foretel them how they
should manifest their infirmity and untrustiness
in this temporary forsaking of him, that so he
might fullier convince them, that he knew what
was in man, and that he knew future con-
tingencies, (or things to come which seem most
dependent on the vvdll of man) and that he
voluntarily submitted to his deserted state, and
expected no support from creatures, but that

VOL. II. o

222 Of Conversing with God in Solitude.

man should then do least for Christ, when Christ
was doing most for man; that man by an un-
thankful forsaking Christ, should then manifest
his forsaken deplorate state, when Christ was
to make atonement for his reconcihation to God,
and was preparing the most costly remedy for
his recovery. He foretold them of the fruit which
their infirmity would produce, to humble them that
were apt to think too highly of themselves for
the late free confession they had made of Christ,
when they had newly said, *^ Now we are sure
that thou knowest all things : by this we are sure
that thou comest forth from God." ver. 30.

He answereth them, *^ Do ye now believe?
Behold the hour cometh, &c." Not that Christ
would not have his servants know his graces in
them, but he would also have them know the
corruption that is latent, and the infirmity con-
sistent with their grace. We are very apt to
judge of all that is in us, and of all that we,
shall do hereafter, by what we feel at the present
upon our hearts : as when we feel the stirring
of some corruption, we are apt to think that
there is nothing else, and hardly perceive the
contrary grace, and are apt to think it will never
be better with us ; so when we feel the exercise
of faith, desire, or love, we are apt to overlook
the contrary corruptions, and to thiiik that we
shall never feel them more. But Christ would
keep us both humble and vigilant, by acquaint-
ing us with the mutability and unconstancy of

Of Conversing jvith God in Solitude, 223

our minds. When it goes well with us, we
forget that the time is coming when it may go
worse. As Christ said to his disciples here in
the case of believing, we may say to ourselves
in that and other cases — Do we now believe ?
It is well ; but the time may be coming in which
we may be brought to shake with the stirrings
of our remaining unbelief, and shrewdly tempted
to question the truth of Christianity itself, and
of the holy scriptures, and of the life to come.
Do we now rejoice in the persuasions of the
love of God? The time may be coming when
we may think ourselves forsaken and undone,
and think he will esteem and use us as his
enemies. Do we now pray with fervor, and
pour out our souls enlargedly to God? It is
well ; but the time may be coming when we
shall seem to be as dumb and prayerless, and
say, we cannot pray, or else we find no audience
and acceptance of our prayers. Christ knoweth
that in us which we little know by ourselves ;
and therefore may foreknow that w^e will commit
such sins, or fall into such dangers as we little
fear.

What Christ here prophesieth to them did
afterwards all come to pass. As soon as ever
danger and trouble did appear, they began to
flag, and to shew how ill they could adhere unto
him or suffer with him, without his special cor-
roborating grace. In the garden when he was
sweating blood in prayer they were sleeping ;
o2

224 Of Conversing with God in Solitude.

thoiifrh the soirit was willino;, the flesh was
w eak ; they could not watch with him one hour.
Matt. xxvi. 40, 41. When he was apprehended,
they shifted each man for himself, Matt. xxvi.
.56. '^ Then all the disciples forsook him and
fled." And as this is said to be that the scrip-
tures might be fulfilled, Matt. xxvi. 54, 56, so
it might be said to be, that this prediction
of Christ himself might be fulfilled : not that
►scripture prophesies did cause the sin by which
thev were fulfilled, nor that God caused the
sin to fulfil his own predictions ; but that God
cannot be deceived who foretold in scriptures
long before, that thus it would come to pass.
When it is said, that ' thus it must be that the
scripture may be fulfilled,' the meaning is not,
that ' thus God will make it be' or * thus he
causeth men to do' that he may fulfil the scrip-
tures: it is mot necessitas consequentis vel causala
that is inferred from predictions ; but only neces-
sitas consequently; a logical necessity in ordine
co^^noscendi et dicendi; not a natural necessity in
ordine essendi; not a necessity of the thing itself
as caused by the prediction or decree ; but a
necessity of the truth of this conclusion in
arguing; ' such a thing will be, because God
hath decreed, foreknown or foretold it;' or
* whatever God foretelleth, must necessarily
come to pass ; (that is, will certainly come to
pass:) but this God hath foretold; therefore this
will come to pass.'

Of Conversing with God in Solitude. 225

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

1. That Christ was forsaken by his own
disciples and left alone.

2. When the disciples left Christ, they were
scattered every one to his own. They returned
to their old habitations, and old acquaintance,
and old employment, as if their hopes and
hearts had been almost broken, and they had
lost all their labor in following Christ so long :
yet the root of faith and love that still remained,
caused them to inquire further of the end, and
to come together in secret to confer about these
matters.

3. When Christ was forsaken of his disciples
and left alone, yet was he not forsaken of his
Father, nor left so alone as to be separated from
him or his love.

We are now to consider of this not only as a
part of Christ's humiliation, but also as a point
in which we must expect to be conformed to
him. It may possibly seem strange to us that
Christ would sufFeV all his disciples to forsake
him in his extremity; and I doubt it will seem
strange to us, when in our extremity, and our
suffering for Christ (and perhaps for them) we
shall find ourselves forsaken by those that we
most highly valued, and had the greatest fami-
liarity with. But there are many reasons of

226 Of Conversing tuith God in Solitude.

this permissive providence open to our obser-
vation.

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

2. Hereby he will bring his followers to the
fuller knowledge of themselves, and shew them
that which all their days should keep them
humble, and watchful, and save them from pre-
sumption and trusting in themselves : when we
have made any full confession of Christ, or done
him any considerable service, we are apt to say
with the disciples. Matt. xix. 27. '* Behold we
have forsaken all and followed thee ; what shall
we have?" As if they had rather been givers
to Christ, than receivers from him ; and had

0/ Conversing loith God in Solitude, 227

highly merited at his hands : but when Peter
forsweareth him, and the rest shift for them-
selves, and when they come to themselves, after
such cowardly and ungrateful dealings, then
they will better understand their weakness, and
know on whom they must depend.

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

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

5. Christ did permit the faith and courage of
his disciples thus far to fail, that their witness
to him might be of the greater credit and

228 Of Conversing with God in Solitude,

authority, when his actual resurrection and the
communication of the Spirit should compel them
to beheve : when all their doubts were dissipated,
they that had doubted themselves, and yet were
constrained to believe, would be received as the
most impartial witnesses by the doubting world.

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

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

Of Conversing tvith God in Solitude, 229

Kor is it all alike that, thus forsake him ;
Peter doth not do as Judas : the sincere may
manifest their infirmity ; but the hypocrites will
manifest their hypocrisy.

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

Use, Christians, expect to be conformed to
your Lord in this part of his humiliation also.
Are your friends yet fast and friendly to you?

230 Of Conversing with God in Solitude,

for all that expect that many of them at least
should prove less friendly; and promise not
yourselves an unchanged constancy in them.
Are they yet useful to you ? expect the time
when they cannot help you. Are they your
comforters and delight, and is their company
much of your solace upon earth? be ready for
the time when they may become your sharpest
scourges, and most heart-piercing griefs, or at
least when you shall say. We have no pleasure
in them. Have any of them, or all, already
failed you? What wonder? Are they not men,
and sinners? To whom were they ever so con-
stant as not to fail them? Rebuke yourselves
for your unwarrantable expectations from them :
and learn hereafter to know what man is, and
expect that friends should use you as followeth :
1 . Some of them that yOsU thought sincere,
shall prove perhaps unfaithful and dissemblers,
and upon fallings out, or matters of self-interest,
may seek your ruin. Are you better than David
that had an Ahithophel? or than Paul that had
a Demas ? or than Christ that had a Judas ?
Some will forsake God : what wonder then if
they forsake you? *' Because iniquity shall
abound, the love of many shall wax cold." Matt,
xxiv. 12. Where pride, and vainglory, and sen-
suality, and worldhness are immortified at the
heart, there is no trustiness in such persons. —
For their wealth, or honor, or fleshly interest,
they will part with God and their salvation;

Of Conversing with God in Solitude. 231

much more with their best deserving friends.
Why may not you as well as Job have occasion
to complain — " He hath put my brethren far
from me, and mine acquaintance are verily
estranged from me. My kinsfolk have failed,
and my familiar friends have forgotten me. They
that dwell in mine house, and my maids, count
me for a stranger : I am an alien in their sight.
i called my servant^ and he gave me no answer :'
I intreated him with my mouth. My breath is
strange to my wafe, though I intreated for the
children's sake of mine own body. Yea, young
children despised me ; I arose and they spake
against me. All my inward friends abhorred
me : and they whom I loved are turned against
me." Job xix. 13 — 19. Why may not you as
well as David be put to say, *' Yea, mine own
familiar friend, in whom I trusted, which did
eat of my bread, hath lifted up his heel against
me." Ps. xli. 9. Those that have been most
acquainted with the secrets of your soul, and
privy to your very thoughts, may be the persons
that shall betray you, or grow strange to you.
Tho&e that you have most obliged by benefits,
may prove your greatest enemies. You may
find some of your friends like birds of prey,
that hover about you for wdiat they can get, and
when they have catched it, f!y away. If you
have given them all that you have, they will
forsake you, and perhaps reproach you, because
you have no more to give them. They are your

232 Of Conversing with God in Solitude,

friends more for what they yet expect from you,
than for what they have ah'eady received. If
you cannot still be helpful to thein, or feed their
covetous desires, or supply their wants, you are
to them but as one that they had never known.
Many a faithful minister of Christ hath studied,
and preached, and prayed, and w^ept for their
people's souls, and after all have been taken for
their enemies, and used as such; yea, even
because they have done so much for them : like
the patient, that being cured of a mortal sick-
ness, sued his physician at law for making him
sick with the physic (but it is indeed our uncured
patients only that are offended with us). Paul
was accounted an enemy to the Galatians,
because he told them the truth. Ungrateful
truth maketh the faithfullest preachers most
uncrrateful. It must seem no wonder to a
preacher of the gospel, when he hath entreated,
prayed, and wept night and day for miserable
souls, and laid his hands as it were under their
feet in hopes of their conversion and salvation,
to find them after all his bitter enemies, and
seeking his destruction, that could have laid
down his life for their salvation. Jeremy seemed
too impatient under this affliction, when he said,
^* Give heed to me, O Lord, and hearken to the
voice of them that contend with me. Shall evil
be recompensed for good? Remember that I
stood before thee to speak good for them, and
to turn away thy wrath from them; therefore

Of Conversing ivUh God in Solitude. 233

deliver np their children to Ihe famine, and pour
out their blood by the force of the sword," he.
Jer. xviii. 19—21.

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

2. And some that are sincere, and whose
hearts are v/ith you, may yet be drawn by
temptation to disown you: when malice is slan-
dering you, timorous friendship may perhaps be
silent, and afraid to justify you, or take your
part : when a Peter in such imbecility and fear
can disown and deny his suffering Lord, what
wonder if faint-hearted friends disown you, or
me, that may give them too much occasion or
pretence ? why may not you and I be put to say
ns David did, Ps. xxxviii. 11, 12. ** My lovers
and my friends stand aloof from my sore, and
my kinsmen stand afar off. They that seek
after my life, lay snares for me: and they that
seek my hurt speak mischievous things, and

234 Of Conversing with God in Solitude,

imagine deceits all the day long!'^ They that
in fearfuhiess will fail their maker and redeemer,
and hazard their salvation, may by a smaller
temptation be drawn to fail such friends as we.

3. Moreover, a hundred things may occasion
fallings out, even amongst unfeigned friends:
passipns may cause inconvenient actions or
expressions, and these may cause passions in
their friends; and these may grow so high till
friends do seem to one another to be like ene-
mies : Paul and Barnabas may grow so hot,
as to fall out to a parture. How easily can
Satan set fire on the tinder which he findeth
in the best and gentlest natures, if God permit
him! No friends so near and dear, that pas-
sionate weaknesses may not either ahenate or
make a grief to one another. How apt are we
to take unkindnesses at one another, and to be
suspicious of our friends, or offended with them !
and how apt to give occasion of such offence!
How apt are we to censure one another, and
to misinterpret the words and actions of our
friends! and how apt to give occasion of such
mistakes and cutting censures ! — And the more
kindness we have found in, or expected from
our friends, the more their real or supposed
injuries will affect us. We are apt to say,
' Had it been a stranger, I could have borne it :
but to be used thus by my bosom or familiar
friend, goes near my heart/ And indeed the
unkindnesses of friends is no small affliction ; the

Of Conversing with God in Solitude. 235

suffering going usually as near the heart, as the
person that caused it was near it: especially
when our own weakness causeth us to forget the
frailty and infirmities of man, and with what
allowances and expectations we must choose
and use our friends; and when we forget the
love that remaineth in the midst of passions.

4. Also cross-interests and unsuitableness
may exceedingly interrupt the fastest friendship.
Friendship is very much founded in suitable-
ness^, and maintained by it: and among mortals,
there is no perfect suitableness to be found;
but much unsuitableness still remaineth. That
which pleaseth one, is displeasing to another :
one liketh this place, and the other that: one
liketh this habit, and the other that: one is
for mirth, and the other for sadness: one for
talk^ and the other for silence : one for a public,
and the other for a private life. And their
personality or individuation having self-love as
inseparable, will unavoidably cause a contrariety
of interests. The creature is insufficient for us :
if one have it, perhaps the other must want it :
like a covering too narrow for the bed. Some-
times our reputations seem to stand cross, so
that one man's is diminished by another's : and
then how apt is envy to create a grudge and
distaste, and raise unfriendly jealousies and
distastes ! Sometimes the commodity of one is
the discommodity of the other : and then ' mine
and thine,' (which are contrary to the community

236 Of Conversing with God in Solitude,

of friendship) may divide, and alienate, and
make two of those that seemed one. The
instances of Abraham and Lot, (upon the dif-
ference among their servants) and of Isaac and
Jshmael, and of Jacob and Esau, and of Laban
and Jacob, and of Leah and Rachel, and of
Joseph and his brethren, and of Saul and David,
and of Ziba, Mephibosheth and David, with
many others, tell us this. It is rare to meet
with a Jonathan, that will endearedly love that
man to the death, who is appointed to deprive
him of a kingdom. If one can but say ^ I
suffer by him, or I am a loser by him,' it seem-
eth enough to excuse unfriendly thoughts and
actions. When you can gratify the desires of
all the covetous, ambitious, self-seeking persons
in the world, or else cure their diseases, and
possess their minds with perfect charity, then all
the world will be your friends.

5. Cross opinions also are like to alienate many
of your friends. This age hath (.ver and over
again given the world as full and skd demonstra-
tions of the power of cross opinions to alienate
friends and make divisions, as most apies of the
world have ever had. If your friend be proud,
it is wonderful how he will slight you, and with-
draw his love, if you be not of his mind. If he
be zealous, he is easily tempted to think it a part
of his duty to God, to disown you if you differ
from him, as taking you for one that disowneth
the truth of God, and therefore one that God

Of Conversing with God in Solitude. 237

himself disowneth; or at least to grow cold in
his affection toward you, and to decline from you
as he thinks you do from God. As agreement in
opinions doth strangely reconcile affections, so
disagreement doth secretly and strangely alienate
them ; even before you are well aware, your friend
hath lost possession of your hearts, because of an
unavoidable diversity of apprehensions. When
all your friends have the same intellectual com-
plexion and temperature, and measure of under-
standing with yourselves, then you may have
hope to escape the ruptures which unlikeliness
and differences of apprehensions might else cause.

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

yoL, II,. V

238 Of Conversing with God in Solilude.

•and children, that iriay prove their trouble and
dishonor.

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

8. And perhaps some of your friends will
grow weary of their friendship, having that
infirmity of human nature, not to be much
pleased with one thing long. Their love is a
flower that quickly withereth : it is a short-lived

Of Conversing with God in Solitude. 239

thing that soon grow^th old. — It must be novelty
that must feed their love and their delight.

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

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

To avoid both extremes, in such a case men
must both study to understand which way is
most serviceable to Christ, and to his church,
and withal to be able to deny themselves; and
also must study to understand what Christ
meaneth in his final sentence, " In as much as
you did it (or did it not) to one of the least
of these my brethren, you did it (or did it not)
to me." As if it were to visit the contagious,
we must neither cast away our lives to do no
p2 '

240 Of Conversing with God in Solitude.

good, or for that which in value holdeth r\o
proportion with them, nor yet must we deny
to run any hazard when it is indeed our duty :
so is it in our visiting those that suffer for the
cause of Christ; (but that here the owning
them being the confessing of him, we need
more seldom to fear being too forward).

11. And some of your friends may cover
their unfaithfulness with the pretence of some
fault that you have been guilty of, some error
that you hold, or some unhandsome or culpable
act that you have done, or some duty that you
have left undone or failed in: for they think
there is not a better shelter for their unfaithful-
ness, than to pretend for it the name and cause
of God, and so to make a duty of their sin.
Who would not justity them, if they can but
prove that God requireth them, and religion
obligeth them, to forsake you for your faults ?
There are few crimes in the world that by some
are not fathered on God (that most hateth them)
as thinking; no name can so much honor them.
False friends therefore use this means as well as
other hypocrites: and though God is love, and
condemneth nothing more than uncharitablenesis
and malice ; yet these are commonly by false-
hearted hypocrites, called by some pious vir-
tuous names, and God himself is entitled to
them : so that few worldlings, ambitious persons
or timeservers, but will confidently pretend
religion for all their falsehood to their friends^

X)f Conversing with God in Solitude. 241

©r bloody cruelty to the servants of Christ,
that comply not with their carnal interest.

12. Perhaps some of your friends may really
mistake your case, and think that you suffer as
evil doers, and instead of comforting you may
be your sharpest censurers : this is one of the
most notable things set out to our observation
in the book of Job. It was not the smallest
part of his affliction, that when the hand of
God was heavy upon him, and then if ever
was the time for his friends to have been h"s
comforters and friends indeed, on the contrary
they became his scourge, and by unjust accu-
sations and misinterpretations of the providence
of God, did greatly add to his affliction ! When
God had taken away his children, wealth and
health, his friends would take away the repu-
tation and comfort of his integrity ; and under
pretence of bringing him to repentance, did
charge him with that which he was never guilty
of; they wounded his good name, and would
have wounded his conscience, and deprived him
of his inward peace. Censorious false accusing
friends do cut deeper than malicious slandering
enemies : it is no wonder if strangers or enemies
do misjudge and misreport our actions; but
when your bosom friends, that should most
intimately know you, and be the chief witness
of your innocency against all others, shall in
their jealousy, or envy, or peevishness, or falling
-out, be your chief reproachers and unjust

242 Of Conversing zcith God in SoUiitete^

accusers, as it makes it seem more credible to
others, so it will come nearest to yourselves.
And yet this is a thing that must be expected 5
yea, even your most self-denying acts of obe-
dience to God, may be so misunderstood by
godly men, and real friends, as by them to be
taken for your great miscarriage, and turned to
your rebuke ; as David's dancing before the ark
was by his wife; which yet did but make hiin
resolve to be yet more vile. If you be cast into
poverty, or disgrace, or prison, or bani&hm--ent,
for your necessary obedience to Christ, perhaps
your friend or wife may become your accuser
for this your greatest service, and say. This is
your own doing; your rashness, or indiscretion,
or self-eonceitedness, or wilfulness hath brought
it upon you : what need had you to say such
words, or to do this or that? why could not you
have yielded in so small a matter? Perhaps
y 3ur costliest and most excellent obedience shall,
by your nearest friends, be called the fruits of
pride, or humour, or passion, or some corrupt
affection, or at least of folly and inconsiderate-
ness. When flesh and blood hath long been
striving in you against your duty, and saying.
Do not cast away thyself: O serve not God
at so dear a rate : God doth not require thee to
undo thyself: why shouldest thou not avoid so
great inconveniences? — when with much ado
you have conquered all your carnal reasonings,
and denied yourselves and your carnal interest.

Of Conversing with God m Solitude, 243

you must expect, even from some religious
friends, to be accused for th^se^ very actions;
atnd perhaps their accusations may fasten such
a blot upon your names, as shall never be
washed out; till the day of judgment. By dif-
ference of interests or apprehensions, and by
unacquaintedness with your hearts and actions,
the righteousness of the righteous may be thus
taken from him, and friends may do the work of
enemies, yea, of Satan himself the accuser of
the brethren : and may prove as thorns in your
bed, and gravel in your shoes, yea in your eiyes,
and wrong you much more than open adversaries
could have done. How it is like to go with
that man's reputation you may easily judge,
whose friends are like Job's, and his enemies
like David's, that lay snares before him, and
diligently watch for matter of reproach: yet this
may befal the best of men.

13. You may be permitted by God to fall
into some real crime; and then your friends
maty possibly think it is their duty to disown
youi so far as you have wronged God : when you
provoke God to frown upon you, he may cause
your friends to frown upon you : if you will fall
out with him, and grow strange to him, no mar-
vel if your truest friends fall out with you and
grow strange to you: they love you for your
godliness, and for the sake of Christ; and there-
fore niu^t abate their love if you abate your
godliness, and must for the sake of Christ be

244 Of Conversing with God in Solitude.

displeased with you for your sins : and if in such
a case of real guilt, you should be displeased at
their displeasure, and should expect that your
friend should befriend your sin, or carry himself
towards you in your guilt as if you were inno-
cent, you will but shew that you understand not
the nature of true friendship, nor the use of a
true friend, and are yet yourselves too friendly
to your sins.

14. Moreover, those few friends that are
truest to you, may be utterly unable to relieve
you in your distress, or to give you ease, or do
you any good. The case may be such that they
can but pity you, and lament your sorrows, and
weep over you: you may see in them that man
is not as God, whose friendship can accomplish
all the good that he desireth to his friends. The
wisest, and greatest, and best of men are silly
comforters, and ineffectual helps ; you may be
sick, and pained, and grieved, and distressed,
notwithstanding any thing that they can do for
you : nay, perhaps in their ignorance they may
increase your misery, while they desire your
relief; and by striving indirectly to help and
ease you, may tie the knot faster and make you
worse : they may provoke those more against
you that oppress you, while they think they
speak that which should tend to set you free:
they may think to ease your troubled minds by
such words as shall increase the trouble; or to
deliver you as Peter would have delivered Chri^t^

Of Conversing with God in Solitude, 945

and saved his Saviour, first by carnal counsel.
Matt. xvi. 22, " Be it far from thee. Lord: this
shall not be unto thee," and then by carnal
unjust force (by drawing his sword against the
officers.) Love and good meaning will not pre-
vent the mischiefs of ignorance and mistake.
If your friend cut your throat while he thought
to cut but a vein to cure your disease, it is not
his friendly meaning that will save your lives.
Many a thousand sick people are killed by their
friends, that attend them with an earnest desire
of their life, while they ignorantly give them
that which is contrary to their disease, and will
not be the less pernicious for the good meaning
of the giver. Who have more tender affections
than mothers to their children? and yet a gr^art
part of the calamity of the world of sickness, and
the misery of man's life, proceedeth from the
ignorant and erroneous indulgence of mothers
to their children, who to please them let them
eat and drink what they wall, and use them to
excess and gluttony in their childhood, till
nature be abused and mastered and clogged
with those superfluities and crudities, which afe
the dunghill matter of most of the following
diseases of their lives.

I might here also remember you, how your
friends may themselves be overcome with a
temptation, and then become the more danger-
ous tempters of you, by how much the greater
their interest is in your affections. If they be
r3

246 Of Conversing with God in Solitude.

infected with error, they are the likest persons
to ensnare you : if they be tainted with covet-
ousness or pride, there is none so likely to draw
you to the same sin: — and so your friends may
be in effect your most deadly enemies, deceivers
and destroyers.

15. And if you have friends that are never so
firm and constant, they may prove, not only
imable to relieve you, but very additions to your
grief. If they are afflicted in the participation
of your sufferings, as your troubles are become
theirs (without your ease) so their trouble for
you will become yours, and so your stock of
sorrow will be increased. And they are mortals,
and liable to distress as well as you ; and there-
fore they are like to bear their share in several
sorts of sufferings : and so friendship will make
their sufferings to be yours ; their sicknesses and
pains, their fears and griefs, their wants and dan-
gers will all be yours ; and the more they are your
hearty friends the more they will be yours: and
so you will have as many additions to the proper
burden of your griefs as you have suffering
friends. When you do but hear that they are
dead, you say, as Thomas, John xi. 16. *' Let
us also go that we may die with him;" and
having many such friends, you will almost always
have one or other of them in distress, and so be
seldom free from sorrow ; besides all that which
is properly your own.

16. Lastly, if you have a friend that is both

Of Conversing, with God in Solitude. 247

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

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

2. They fail us most at a dying hour, when
all other worldly comfort failelh. As we must
leave our houses, lands and wealth, so must we
for the present leave our friends : and as all the
rest are silly comforters, when we have once re-
ceived our citation to appear before the Lord,
so also are our friends but silly comforters :
they can weep over us, but they cannot, with all

248 Of Conversing with God in Solitude,

their care, delay the separating stroke of deaths
one day or hour.

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

3. And it is an aggravation of the cross, that
they often fail us, when we are most faithful in
our duty, and stumble most upon th6 most ex-
cellent acts of our obedience.

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

Review the experiences of the choicest ser-
vants that Christ hath had in the world, and you
shall find enough to confirm you of the vanity
of man^, and the instability of the dearest friends.
How highly was Athanasius esteemed ; and yet
at last deserted and banished even by the famous
Constantino himself! How excellent a man was
Gregory Nazianzene, and highly valued in the
church j and yet by reproach and discourage-*

Of Conversing with God in Solitude. 249

ments driven away from his church at Constan-
tinople, whither he was chosen ; and envied by
the bishops round about him. How worthy a
man was the eloquent Chrysostome, and highly
valued in the church ; and yet how bitterly was
he prosecuted by Hierome and Epiphanius ; and
banished, and died in a second banishment, by
the provocation of factious contentious bishops,
and an empress impatient of his plain reproofs !
What person more generally esteemed and ho-
nored for learning, piety and peaceableness than
Melancthon ; and yet by the contentions of
Illyricus and his party, he was made weary of
his life. As highly as Calvin was (deservedly)
valued at Geneva, yet once in a popular lunacy
and displeasure, they drove him out of their city,
and in contemxpt of him some called their dot^s
by the name of Calvin ; (though after they were
glad to intreat him to return.) How much our
Grindal and Abbot were esteemed, it appeareth
by their advancement to the archbishopric of
Canterbury; and yet who knoweth not that
their eminent piety sufficed not to keep them
from dejecting frowns? And if you say, that it
is no wonder if with princes through interest,
and with people through levity, it be thus ; I
might heap up instances of the like untrustiness
of particular friends : but all history and the
experiences of the most, do so much abound
with them, that I think it needless. Which of
US must not say with David, that '' All men are

250 Of Conversing with God in SoUtude*

liars," P&. cxvi. that is, deceitful and untrusty,
either through unfaithfulness, weakness, or insuf-
ficiency; that either will forsake us, or cannot
help us in the time of need ?

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

Consider, I. That creatures must be set at a
sufficient distance from their creator. AU-suffir
ciency, immutability, and indefectible fidelity,
are proper to Jehovah. As it is no wonder for
the sun to set or be eclipsed, as glorious a
body as it is; so it is no wonder for a friend, a
pious friend, to fail us, for a time, in the hoiir
of our distress. There are some that will not :
but there is none but may, if God should
leave them to their weakness. Man is not
your rock: he hath no stability but what is
derived, dependant, and uncertain, and defec»
tible. Learn therefore to rest on God alone.

Of Conversing with God in Solitude, 25 y

and lean not too hard or confidently upon any
mortal wight.

2. And God will have the common infirmity
of man to be known, that so the weakest may
not be utterly discouraged, nor take their weak-
ness to be gracelessness, whilst they see that
the strongest also have their infirmities, though
not so great as theirs. If any of God's servants
live in constant holiness and fidelity, without
any shakings or stumbling in their way, it would
tempt some self-accusing troubled souls to think
that they were altogether graceless, because they
are so far short of others : but when we read of
a Peter's denying his master in so horrid a
manner, with swearing and cursing that he knew
not the man. Matt. xxvi. 74, and of his disimu-
lation and not walking uprightly, Gal. ii. and of
a David's unfriendly and unrighteous dealing
with Mephibosheth, the seed of Jonathan, and
of his most vile and treacherous dealing with
Uriah, a faithful and deserving subject, it may
both abate our wonder and offence at the
unfaithfulness of our friends, and teach us to
compassionate their frailty, when they desert
us; and also somewhat abate our immoderate
dejectedness and trouble, when we have failed
God or man ourselves.

3. Moreover, consider how the odiousness of
that sin, which is the root and cause of such
unfaithfulness, is greatly manifested by the
failino' of our friends. God will have the odious*

252 Of Conversing with God in Solitude.

ness of the remnants of our self-love and carnal-
mindedness, and cowardice appear: we should
not discern it in the seed and root, if we did not
see and taste it in the fruits. Seeing without
tasting will not sufficiently convince us i a crab
looks as beautiful as an apple ; but when you
taste it, you better know the difference. When
you must yourselves be unkindly used by youir
friends, and forsaken by them in your distress,
and you have tasted the fruits of the remnants
of their worldliness, selfishness, and carnal fears,
you will better know the odiousness of these
vices, which thus break forth against all obliga-
tions to God and you, and notwithstanding the
light, the conscience, and perhaps the grace,
that doth resist them.

4. Are you not prone to overvalue and over-
love your friends ? If so, is not this the meetest
remedy for your disease? In the loving of God,
we are in no danger of excess, and therefore
have no need of any thing to quench it; and in
the loving of the godly purely upon the account
of Christ, and in loving saints as saints, we are
not apt to go too far : but yet our understandings
may mistake, and we may think that saints have
more of sanctity than indeed they have; and we
are exceeding apt to mix a selfish common love
with that which is spiritual and holy ; and at
the same time, when we love a christian as a
christian, we are apt not only to love him (as we
ought) but to overlove him because he is oiH'

Of Conversing with God in Solitude. 2S3

friend, and loveth us. Those christians that
have no special love to us, we are apt to under-
value and neglect, and love them below their
holiness and worth : but those that we think
entirely love us, we love above their proper
worth, as they stand in the esteem of God : not
but that we may love those that love us, and
add this love to that which is purely for the
sake of Christ; but we should not let out
own interest prevail and overtop the interest
of Christ, nor love any so much for loving
us, as for loving Christ : and if we do so, no
wonder if God shall use such remedies as he
seeth meet, to abate our excuse of selfish love.
O how highly are we apt to think of all that
good which is found in those who are the
highest esteemers of us, and most dearly love
us; when perhaps in itself it is but some ordi-
nary good, or ordinary degree of goodness
which is in them ! Their love to us irresistibly
procureth our love to them ; and when we love
them, it is wonderful to observe, how easily we
are brought to think well of almost all they
do, and highly to value their judgments, graces*
parts and works ; when greater excellencies in
another perhaps are scarce observed, or regarded
but as a common thing : and therefore the
destruction or want of love, is apparent in
the vilifying thoughts and speeches, that most
men have of one another; and in the low
esteem of the judgments, and performances

254 Of Conversing tvith God in Solitude^

and; lives of other men: (much more in theli*
contempt, reproaches and cruel persecutions.)
Now though God will have us increase in out?
love of Christ in his members, and in our
pure love of christians as such, and in our
common charity to all, yea, and in our just
fidelity to our friend; yet would he have U9
suspect and moderate our selfish and excev
sive love, and inordinate partial esteem of on^
above another, when it is but for ourselves,
and on our own account. And therefore as h^
will make us know, that we ourselves are no
such excellent persons, as that it should mak«
another so laudable, or advance his wortb>
because he loveth us ; so he will make us
know, that our friends whom we overvalue,
are but like other men: if we exalt them too
highly in our esteem, it is a sign that Go4
must cast them down. And as their love to
us was it that made us so exalt them ; so theijr
unkindness or unfaithfulness to us, is the fittest
means to bring them lower in our estimation
and affection. God is very jealous of our
hearts, as to our overvaluing and overloving
any of his creatures : what we give inordinately
and excessively to them, is some way or other
taken from him, and given them to his injury,
and therefore to his offence. Though I know
that to be void of natural, friendly or social
affections, is an odious extreme on the other
side ; yet God will rebuke us if we are guilty

Of Conversing with God in Solitude, 255

of excess. And it is the greater and more
inexcusable fault to overlove the creature,
because our love ta God is so cold, and hardly
kindled and kept alive. He cannot take it well
to see us dote upon dust and frailty like our-
selves, at the same time when all his wondrous
kindness, and attractive goodness, do cause but
«uch a faint and languid love to him, which we
ourselves can scarcely feel. If therefore he
cure us by permitting our friends ta shew us
truly what they are, and how little they deserve
such excessive love (when God hath so little) it
is no more wonder, than it is that he is tender
of his glory, and merciful to his servant's souls.
5. By the failing and unfaithfulness of our
friends, the wonderful patience of God will be
observed and honored, as it is shewed both to
them and us. When they forsake us in our
distress (especially when we suffer for the cause
of Christ) it is God that they injure more than
us : and therefore if he bear with them, and
forgive their weakness upon repentance, why
should not we do so that are much less injured ?
The world's perfidiousness should make us think
how great and wonderful is the patience of God,
that beareth with, and beareth up, so vile, un-
grateful, treacherous men, that abuse him to
whom they are infinitely obliged ! And it should
make us consider, when men deal treacherously
with us, how great is that mercy that hath
borne with, and pardoned greater wrongs which

256 Of Conversing with God in Solitude.

I myself have done to God, than these can
be which men have done to me! It was the
remembrance of David's sin, that had provoked
God to raise up his own son against him (of
whom he had been too fond) which made
him so easily bear the curses and reproach
of Shimei. It will make us bear abuse from
others, to remember how ill we have dealt with
God, and how ill we have deserved at his hands
ourselves.

6. And I have observed another of the rea-
sons of God's permitting the failing of our
friends, in the season and success. It is, that
the love of our friends may not hinder us when
we are called to suffer or die. When we over-
love them, it teareth our very hearts to leave
them; and therefore it is a strong temptation
to draw us from our duty, and to be unfaithful
to the cause of Christ, lest we should be taken
from our too dear friends, or lest our suffering
cause their too much grief. It is so hard a
thing to die with willingness and peace, that
it must needs be a mercy to be saved from
the impediments which make us backward : and
the excessive love of friends and relations, is
not the least of these impediments. O how
loth is many a one to die, when they think
of parting with wife, or husband, or children,
or dear and faithful friends ! Now I have oft
observed, that a little before their death or
j5jii;kness, it is ordinary with God to permit

Of Conversing with God in Solitude. 257

ifeome unkindness between such too dear friends
to arise, by which he moderated and abated
their affections, and made them a sjreat deal
the willinger to die. Then we are ready to say,
It is time for me to leave the world, when not
only the rest of the world, but my dearest
friends have first forsaken me! This helpeth
us to remember our dearest everlasting friend,
and to be grieved at the heart that we have been
no truer ourselves to him, who would not have
forsaken us in our extremity. And sometime
it maketh us even weary of the world, and
to say as Elias, Lord take away my life, &c.
1 Kings xix. 4, 10, 14. when we must say, I
thought I had one friend left, and behold even
he forsaketh me in my distress. As the love
of friends entangleth our affections to this world,
so to be weaned by their unkindnesses from our
friends, is a great help to loosen us from the
world, and proveth oft a very great mercy to
a soul that is ready to depart.

And as the friends that love us most, and
have most interest in our esteem and love, may
do more than others, in tempting us to be un-
faithful to our Lord, to entertain any error, to
Commit any sin, or to flinch in suffering ; so
wdien God hath permitted them to forsake us,
nnd to lose their too great interest in us, we
are fortified against all such temptations from
them. I have known where a former intimate
friend hath grown strange, and broken former

258 Of Conversing with God in Solitude.

friendship, and quickly after turned to such
dangerous ways and errors, as convinced the
other of the mercifulness of God, in weakening
his temptation by his friend's desertion ; who
might else have drawn him along with him into
sin. And I have often observed, that when the
husbands have turned from religion to infidelity,
familism, or some dangerous heresy, that God
hath permitted them to hate and abuse their
wives so inhumanly, as that it preserved the
poor women from the temptation of following
them in their apostacy or sin : when as some
other women with whom their husbands have
dealt more kindly, have been drawn away with
them into pernicious paths.

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

7. Lastly, consider that it is not desirable
or suitable to our state, to have too much of our
comfort by any creature : not only because it is
most pure and sweet which is most immediately

Of Conversing with God in Solitude. 259

from God ; but also because we are very prone
to overlove the creature ; and if it should but
seem to be very commodious to us, by serving
our necessities or desires, it would seem the
more amiable, and therefore be the stronger
snare ; the work of mortification doth much con-
sist in the annihilation or deadness of all the
creatures as to any power to draw away our
hearts from God, or to entangle us and detain
us from our duty. And the more excellent and
lovely the creature appeareth to us, the less it
is dead to us, or we to it ; and the more will it
be able to hinder or ensnare us.

When you have well considered all these
things, I suppose you will admire the wisdom
of God in leaving you under this kind of trial,
and weaning you from every creature, and teach-
ing you by his providence as well as by his
word, to " Cease from man, whose breath is in
his nostrils ; for wherein is he to be accounted
of?" And you will see that it is no great won-
der that corrupted souls, that live in other sins,
should be guilty of this unfaithfulness to their
friends : and that he that dare unthankfully
trample upon the unspeakable kindness of the
Lord, should deal unkindly with the best of
men. You make no great wonder at other kind
of sins, when you see the world continually
commit them; why then should you make a
greater or a stranger matter of this than of the
rest ? Are you better than God ? Must unfaith-.

260 Of Conversing with God in SJitude,

fulness to you be made more heinous, than that
unfaithfulness to him, which yet you daily see
and slight? The least wrong to God is a thou-
sandfold more than the greatest that can be
done to you, as such. Have you done that for
your nearest friend, which God hath done for
him^ and you, and all men ? Their obligations
to you are nothing in comparison of their great
and manifold obligations to God.

And you know that you have more wronged
God yourselves, than any man ever wronged
you: and if yet for all that he bear v/ith you,
have you not great reason to bear with Others?

Yea, you have not been innocent towards men
yourselves. — Did you never wrong or fail ano-
ther? or rather, are you not apter to see and
aggravate the wrong that others do to you, than
that which you have done to others? May you
not call to mind your own neglects, and say, as
Adoni-bezeck, Judg, i. 7, " Threescore and ten
kings having their thumbs and their great toes
cut off, gathered their meat under my table : as
1 have done, so God hath requited me." Many
a one have I failed or wronged ; and no wonder
if others fail and wrong me.

Nay, you have been much more unfaithful and
injurious to yourselves than ever any other hath
been to you. No friend was so near you as
yourselves : none had such a charge of you ;
none had such helps and advantages to do you
good or hurt: and yet all the enemies you have

Of Convei sing with God in Solitude, 261

in the world, even in earth or hell, have not
wronged and hurt you half so much as you have
done yourselves. Oh! methinks, the man or
woman that knoweth themselves, and knoweth
what it is to repent; that ever saw the greatness
of their own sin and folly, should have no great
mind or leisure to aggravate the failings of their
friends, or the injuries of their enemies, consi-
dering what they have proved to themselves!
Have 1 forfeited my own salvation, and deserved
everlasting wrath, and sold my Saviour and my
soul for so base a thing as sinful pleasure, and
shall I ever make a wonder of it that another man
doth me some temporal hurt? Was any friend
«o near to me as myself; or more obliged to me?
O sinful soul, let thy own rather than thy friend*s
deceit, and treachery, and neglects, be the mat*
ter of thy displeasure, wonder and complaints!

And let thy conformity herein to Jesus Christ,
be thy holy ambition and delight: not as it is
thy suffering, nor as it is caused by men's sin ;
but as it is thy conformity and fellowship in the
sufferings of thy Lord, and caused by his love.^

I have already shewed you that sufferers for
Christ, are in the highest form among his dis-
ciples. The order of his followers usually is
this; 1. At our entrance, and in the lowest
form, we are exercised with the fears of hell,
and God's displeasure, and in the works of re-
pentance for the sin that we have done. 2. In
die second form, we come to think more seri-

VOL. II, Q

262 Of Conifr&iitg with God in Solitude.

otisly of the remedy, and to inquire what we shall
do to be saved, and to understand better what
Christ hath done and suiFered, and what he is.
and will be to us ; and to value him and his
love and grace : and here we are much inquiring
how we may know our own sincerity, and our
interest in Christ; and are laboring for some
assurance, and looking after signs of grace.
3* In the next form or order we are searching
after further knowledge, and laboring better to
tmderstand the mysteries of religion, and to get
ajbove the rudiments and first principles : and
here if we scape turning bare opinionists or
heretics by the snare of controversy or cuiiosjity,
it is well. 4. In the next form we set ourselves-
to the fuller improvement of all our further
degrees of knowledge ; and to digest it all, and
turn it into stronger faith, and love, and hope».
and greater humility, patience, self-denial, mor-
tification, and contempt of earthly vanities, and
hatred of sin ; and to walk more watchfully and
holily,. and to be more in holy duty. 5. In the
next form we grow to be more public-spirited r
to set our hearts on the church's welfare, and
long more for the progress of the gospel, and
for the good of others ; and to do all the good
in the world that we are able, for men's souls or
bodies, but especially to long and lay out our-
selves for the conversion and salvation ofigno-
I'ant, secure, unconverted souls. The counterfeit
of this, ia, an eager desire to proselyte others ta

Of Conversing with God in Solitude* 263

iiMt opinions, or that religion which we have
^osen, by the direction of flesh and blood, or
which is not of God, nor according unto god-
liness, but doth subserve our carnal ends. 6. In
the next form we grow to study more the pure
and wonderful love of God in Christ, and to
relish and admire that love, and to be taken up
with the goodness and tender mercies of the
Xord, and to be kindling the flames of holy love
to him that hath thus loved us, and to keep our
souls in the exercise of that love ; and withal to
live in joy, and thanks, and praise to him that
hath redeemed us and loved us ; and also by
faith to converse in heaven, and to live in holy
contemplation, beholding the glory of the Father
and the Redeemer in the glass which is fitted to
our present use, till we come to see him face to
face. Those that are the highest in this form,
do so walk with God, and burn in love, and
are so much above inferior vanities, and are
so conversant by faith in heaven, that their
hearts even dwell there, and there they long to
be for ever. 7. And in the highest form in the
school of Christ, we are exercising this confirmed
faith and love, in sufferings, especially for Christ;
in following hira with our cross, and being con--
formed to him, and glorifying God in the fullest
exercise and discovery of his graces in us; and
in an actual trampling upon all that standeth up
against him, for our hearts ; and in bearing the
fullest witness tt> his truth and cause, by con-
q2

264 Of Conversing with God in Solitude'.

fetant enduring, though to the deaths fTot bat
that the weakest that are sincere, must suCer fo?
Christ if he call them to it : maFtyrdom itself is
not proper to the strong believers : whoever for-
Baketh not all that he hath for Christ, cannot be
his disbiple. Luke xiv. SS*. But to suffer with
that faith and love forementioned, and in tliat
manner, is proper to the stron^g : and usually
God doth no-t try and exercise his young and
weak ones with the trials of the strong ; nor set
his infants on so hard a service, nor put theai in
the front or hottest of the battle, as he doth the
ripe confirmed christians. The sufferings of
th^ir inw^ard doubts and fears doth take up
such: it is the strong that ordinarily are called
to sufferings for Christ, at least in any high
degree. I have digressed thus far to make it
plain to you, that our conformity to Christy and
fellowship with him in his sufferings, in any
notable degree, is the lot of his best confirmed
servants, and the highest form in his school
among his disciples : and therefore not to be
inordinately feared or abhorred, nor to be the
matter of impatiency, but of holy joy: and ia
such infirmities we may glory. And if it l>e so
of sufferings in the general, (for Christ) then is
it so of this particular sort of suffering, even to
be forsaken of all our best and nearest, dearest
friends, when we come to be most abused by
the enemies.
' For my own part, I must confess that as I am

Of Conversing with God in Solitude* 265

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

But let us look further into the text, and see
what is the cause of the failing and forsaking
Christ in the disciples ;; and what it is that they
betake themselves to, when they leave him.
" Ye shall be scattered every man to his own."
Self-denial was not perfect in them, selfishness
therefore in this hour of temptation did prevail*
They had before forsaken all to follow Christ ;
they had left their parents, their families, their
estates, their trades, to be his disciples : but
though they believed him to be the Christ, yet
they dreamed of a visible kingdom, and did all
this with too carnal expectations of being great
men on earth, when Christ should begin his
reign. And therefore when they saw his appre^
hension and ignominious suffering, and thought
sow they were frustrate of their hopes, they
^eem to repent that they had followed him
q3

266 Of Conversing with God in Solitude,

(though not by apostacy and an habitual or
plenary change of mind, yet) by a sudden pas-
sionate frightful apprehension, which vanished
when grace performed its part. They now
began to think that they had lives of their own
to save, and families of their own to mind, and
business of their own to do : they had before
forsaken their private interests and affairs, and
gathered themselves to Jesus Christ, and lived
in communion with him, and one another: but
now they return to their trades and callings, and
are scattered every man to his own.

Selfishness is the great enemy of all societies,
of all fidelity and friendship : there is no trusting
that person in whom it is predominant. And the
remnants of it where it doth not reign, do make
men walk unevenly and unstedfastly towards
God and men. They will certainly deny both
God and their friends, in a time of trial who are
not able to deny themselves : or rather he never
was a real friend to any, that is predominantly
selfish. They have always some interest of their
own, which their friend must needs contradict,
or is insufficient to satisfy. Their houses, their
lands, their monies, their children, their honor
or something which they call their own, will be
frequently the matter of contention ; and are so
near them, that they can for the sake of these
xiast oflfthe nearest friend. Contract no special
friendship with a selfish man ; nor put no con»
fidence in him, whatever friendship he may

Of Conversing with God in Solitude. 2 67

profess. He is so confined to himself, that he
hath no true love to spare for others : if he seem
to love a friend, it is not as a friend, but as a
servant, or at best as a benefactor : he loveth
you for himself, as he loveth his money, ov
horse, or house, because you may be serviceable
to him : or as a horse or dog doth love his
keeper, for feeding him : and therefore when
your provender is gone, his love is gone : when
you have done feeding him, he hath done loving
you. When you have no more for him, he hath
no more for you.

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

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

Quest. I. Who was it that deprived you of
your friend ? Was it not God ? Did not he that
gave him you take him from you ? Was it not
his Lord and owner that called him home ? And
can God do any thing injuriously or amiss ?
Will you not give him leave to do as he list with

268 Of Conversing with God in Solitude:^

his own r Dare you think that there was wanting
either wisdom or goodness, justice or merc}'^ in
God's disposal of your friend? Or will you ever
have rest, if you cannot have rest in the will of
God?

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

3. How know you what unkindness to yourself,
youp dearest friend might have been guilty of?
Alas! there is greater frailty and inconstancy in
man than you are aware of. And there are
sadder roots of corruption unmortified, that may
spring up into bitter fruits, than most of us ever
discover in ourselves. Many a mother hath her

Of Conversing with God in Solitude. 269

heart broken by the unnaturalness of such a
child, or the unkindness of such a husband, aji
if they had died before, would have been lament-
ed by her, with great impatience and excess.
How confident soever you may be of the future
fidelity of your friend, you little know what trial
might have discovered. Many a one hath failed
God and man that once were as confident of
themselves, as ever you were of your friend.
And which of us see not reason to be distrustful
of ourselves? And can we know another better
than ourselves ; or promise more concerning
him ?

. 4. How know you what great calamity might
have befallen your friend, if he had lived as long
as you desired ? When the righteous seem to
men to perish, and merciful men are taken
awa}^ it is from the evil to come that they are
taken. Isa. Ivii. 1. How many of my friends
have I lamented as if they had died unseason-
ably, concerning whom some following provi-
dence quickly shewed me, that it would have
been a grievous misery to them to have lived
longer ! Little know you what calamities were
imminent on his person, his family, kindred,
neighbours, country, that would have broke his
heart. What if a friend of yours had died imme-
diately before some calamitous subversion of a
kingdom, seme ruins of the church, &.c. and if
ignorantly he had done that which brought these
things to pass, can you imagine how lamentably

270 Of Conversing with God in Solitudi.

sad his life would have been to him, to havfe
^een the church, the gospel, and his country in
so sad a case ; especially if it had been long of
him ? Many that have unawares done that which
hath ruined but a particular friend, have lived in
so much grief and trouble, as made them consent
that death should both revenge the injured on
them, and conclude their misery. What then
would it have been to have seen the public good
subverted, and the faithful overwhelmed in
misery, and the gospel hindered, and holy wor-
ship changed for deceit and vanity ; and for
conscience to have been daily saying, ' I had a
hand in all this misery : I kindled the fire that
hath burned up all V

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

5. What was the world to your friends while
they did enjoy it ? Or what is it now, or like to
be hereafter to yourselves ? Was it so good and
kind to them, as that you should lament their

Of Conversing with God in Solitude. 27 1

separation from it ? Was it not to them a place
of toil and trouble, of envy and vexation, of
enmity and poison; of successive cares, and
fears, and griefs ; and worst of all, a place of
sin? Did they groan under the burden of a
sinful nature, a distempered, tempted, troubled
heart of languishings and weakness of every
grace; of the rebukes of God, the wounds of
conscience, and the malice of a wicked world ?
And would you have them under these again?
Or IS their deliverance become your grief? Did
you not often join in prayer with them, for
deliverance from mahce, calamities, troubles,
imperfections, temptations, and sin? and now
those prayers are answered in their deliverance :
and do you now grieve at that which then you
prayed for?

Doth the world use yourselves so well and
kindly, as that you should be sorry that your
friends partake not of the feast? Are you not
groaning from day to day yourselves; and are
you grieved that your friends are taken from
your griefs? You are not well pleased with
your own condition: when you look into your
hearts you are displeased and complain: when
you look into your lives, you are displeased and
complain : when you look into your families,
into your neighbourhoods, unto your friends',
unto the church, unto the kingdom, unto the'
world, you are displeased and complain.—And
are you also displeased that^our friends are not

272 Of Contersitig toith God in Solitude,

under the same displeasedness and complaints
as you ? Is the world a place of rest or trouble
to you ? And would j^ou have your friends to be
as far from rest as you ?

, And if you have some ease and peace at pre-
sent, you little know what storms are near!
You may see the days, you may hear the
tidings, you may feel the griping griefs and
pains, which may make you call for death your-
selves, and make you say that a. life on earth is
no felicity, and make you confess that they are
blessed that are dead in the Lord, as resting
from their labors, and being past these trou-
bles, griefs, and fears. Many a poor troubled
soul is in so great distress, as that they take
their own lives to have some taste of hell: and
yet at the same time are grieving because their
friends are taken from them, who would have
been grieved for their griefs, and for aught they
know might have fallen into as sad a state as
they themselves are now lamenting,

6. Do you think it is for the hurt or the
(rood of your friend, that he is removed hence ?
It cannot be for his hurt unless he be in hell.
(At least, it is uncertain whether to live would
have been for his good, by an increase of grace,
and so for greater glory.) And if he be in hell,
he was no lit person for you to take much plea-
sure in upon earth ; he might be indeed a fit
object for your compassion, but not for your
complacency. Sure you are not undone fox

Of Convening ivith God in Solitude. 273

want of such company as God will not endure
in his sight, and you must be separated from
for ever. But if they be in heaven, you are
scarce their friends if you would wish them
thence. Friendship hath as great respect to the
good of our friends as of ourselves. And do
you pretend to friendship, and yet lament the
removal of your friend to his greatest happiness?
Do you set more by your own enjoying his
company, than by his enjoying God in perfect
blessedness ? This sheweth a very culpable
defect either in faith or friendship; and there-
fore beseemelh not christians and friends. If
love teacheth us to mourn with them that
mourn, and to rejoice with them that rejoice;
can it be an act of rational love to mourn for
them that are possessed of the highest ever-
lasting joys?

7. God will not honor himself by one onK
but by many ; he knoweth best when his work
is done : when our friends have finished all that
God intended them for when he put them into
the world, is it not time for them to be gone, and
for others to take their places, and finish their
work also in their time ? God will have a suc-
cession of his servants in the world. Would
you not come down, and give place to him that
is to follow you, when your part is played, and
his is to begin? If David had not died, there
had been no Solomon, no Jehoshaphat, no Heze-
kiah, no Josiah, to succeed him and honor God

VOL. n. R

274 Of Conversing vnth God in Solitude,

in the same throne. You may as wisely grudge
that one day only takes not up all the week, and
that the clock striketh not the same hour still,
but proceedeth from one to two, from two to
three, &c. as to murmur that one man only
continueth not, to do the work of his place^
excluding his successors.

8. You must not have all your mercies by one
messenger or hand ; God will not have you con-
fine your love to one only of hjs servants ; and
therefore he will not make one only useful to
you : but when one hath delivered his message
and done his part, perhaps God will send you
other mercies by another hand 5 and it belongeth
to him to choose the messenger who gives the
gift. And if you will childishly dote upon the
first messenger, and say you will have all the
rest of your mercies by his hand, or you will
have no more, your frowardness more deserveth
correction than compassion ; and if you be kept
fasting till you can thankfully take, your food,
from any hand that your Father sends it by, it i&
a correction very suitable to your sin.

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

Of Conversing with God in Solitude, 275

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

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

10. Did you improve your friends while you
had them ; or did you only love them, while
you made but little use of them for your souls ?
If you used them not, it was just with God for
all your love to take them from you. They
were given, you as your candle, not only to love
it, but to work by the hght of it ; and as your
garments, not only to love them, but to wear
them; and as your meat, not only to love it,
but to feed upon it. Did you receive their
counsel, and hearken to their reproofs, and pray
with them, and confer with them upon those
holy truths that tended to elevate your minds
to God, and to inflame your breasts with sacred
love? If not, be it now known to you, that
God gave you not such helps and mercies only
r2

276 Of Conversing with God in Solitude.

to talk of, or look upon and love, but also io
improve for the benefit of your souls.

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

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

Answ, There is no reason for either of these
doubts. For, L You cannot justly think that

Of Conversing with God in Solitude, 277

the knowledge of the glorified shall be more
confused or imperfect than the knowledge of
natural men on earth. We shall know much
more, but not so much less. Heaven exceedeth
earth in knowledge, as much as it doth in joy.

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

3. -Abraham knew the rich man in hell, and
the man knew Abraham and Lazarus : therefore
-we sMl have as distinct a knov/ledge.

4. The two disciples knew Moses and Elias
in the mount, whom they had never seen before:
though it is possible Christ told them who they
were, yet there is no such thing expressed : and
therefore it is as probable that they knew them
by the communication of their irradiating glory.
j\Iuch more shall we be then illuminated to a
olearer knowledge.

5. It is said expressly, 1 Cor. xiii. 10—12.
that our present knowledge shall be done away
only in regard of its imperfection ; and not of
itself, which shall be perfected : *' When that
which is perfect is come, then that which is in
part shall be done away;'* as we put away
ehildish thoughts and speeches, when we become

278 Of Conversing tvith God in Solitude,

men : the change will be from '* seeirio- m
a glass" to ** seeing face to face ;" and from
*' knowing in part" to " knowing even as we
are known."

II. And that we shall both know, and love
and rejoice in creatures even in heaven, not-
withstanding that God is all in all, appeareth
further thus.—

1 . Christ in his glorified humanity is a crea-
ture: and yet there is no doubt but all his
members will there know and love him in his
glorified humanity, without any derogation from
the glory of the Deity.

2. The body of Christ will continue its unity,
and every member will be so nearly related,
even in heaven, that they cannot choose but
know and love each other. Shall we be igno^
rant of the members of our body; and not be
concerned in their felicity with whom we are so
nearly one ?

3. The state and felicity of the church here-
after, is frequently described in scripture as con-
sistent in society. It is a kingdom, the city of
God, the heavenly Jerusalem: and it is men-
tioned as part of our happiness to be of that
society. Heb. xii. 22 — 24, &c.

4. The saints are called kings themselves:
and it is said that they shall judge the world,
and the angels (and judging in scripture is
frequently put for governing : therefore, whether
there will be another world of mortals which

Of Conversing with God in Solitude, 279

they shall govern as angels now govern men ;
or whether the misery of damned men and angels
will partly consist in as base a subjection to the
glorified saints, as dogs now have to men, or
wicked reprobates on earth to angels ; or whe-
ther in respect of both these together the saints
shall then be kings, and rule and judge ; or
whether it be only the participation of the glory
of Christ, that is called a kingdom, I will not
here determine ; but it is most clear that they
will have a distinct particular knowledge of the
world, which they themselves must judge ; and
some concernment in that work.

5. It is put into the description of the happi-
ness of the saints, that they shall come from the
«east, and from the west, and shall sit down
with Abraham, Isaac and Jacob, in the kingdom
•of God. Therefore they shall know them, and
take some comfort in their presence.

6. Love (even to the saints as well as unto
God) is one of the graces that shall endure for
ever. 1 Cor. xiii. It is exercised upon an im-
mortal object (the image and children of the
Most High) and therefore must be one of the
immortal graces. For grace in the nature of it
dieth not : and therefore if the object cease not,
how should the grace cease, unless you will call
its perfecting a ceasing?

It is a state too high for such as we, and I
think for any mere creature, to live so immedi-
ately and only upon God, as to have no use for

280 Of Conversing with God in Solitude,

any fellow creature, nor no comfort in them.
God can make use of glorified creatures, in such
.subserviency and subordination to himself, as
shall be no diminution to his all-sufficiency or
honor, nor to our glory and felicity. We must
take heed of fancying even such a heaven itself,
as is above the capacity of a creature ; as some
very wise divmes think they have done, that
tell us we shall immediately see God's essence
(his glory being that which is provided for our
intuition and felicity, and is distinct from his
essence ; being not every where as his essence
is ;) and as those do that that tell us because
that God will be all in all, therefore we shall
there have none of Our comfort by any creature.
Though flesh and blood shall not enter into that
kingdom, but your bodies will then be spiritual
bodies, yet will they be really the same as now,
and distinct from our souls ; and therefore must
have a felicity suitable to a body glorified : and
if the soul did immediately see God's essence,
yet as no reason can conclude that it can see
nothing else, or that it can see even created
good, and not love it, so the body however must
have objects and felicity fit for a body.

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

Ansiu. No doubt but all the carnality in
principles, matter, manner and ends of our
knowledge will then cease, as it is imperfection ;
but that a carnal knowledge be turned into a

Of Conversing with God in Solitude. 281

spiritual, is no more a diminution to it, than it
is to the glory of our bodies, to be made Uke
the stars in the firmament of our Father.

OhJ. But then I shall have no more comtort
in my present friends than in any other.

Ansrc. 1. If you had none in them, it is no
diminution to our happiness, if indeed we should
have all in God immediately and alone. Z. C"t
if'vouhave as much in others that you never
kn;w before, that will not diminish any of your
comfort in your ancient friends. 3. But it is
most probable to us, that as there is a two-fold
object for our love in the glorified samts ; one
is their holiness, and the other is the relation
^vhich they stood in between God and us, bemg
made his instruments for our conversion and
salvation, so that we shall love samts in heaven
in both respects : and in the first respect (which
is the chiefest) we shall love those most that
have most of God, and the greatest glory
(though such as we never knew on earth;) and
L the second respect we shall love those m.

that were employed by God for our greatest

^°And that we shall not there lay by so much
,espect to ourselves, as to forget or d.sregarc
our benefactors, is manifest, 1. In that we shal
for ever remember Christ, and love him, and
praise him, as one that formerly redeemed u.,
Ld washed us in his blood, and hath made us
kino-s and priests to God: and therefore we may
k3

282 Of Conversing with God in Solitude,

also in just subordination to Christ, remember
them, with love and thankfulness, that were his
instruments for the collation of these benefits.

2. And this kind of self-love (to be sensible
of good and evil to ourselves) is none of the
sinful or imperfect selfishness to be renounced
or laid by, but part of our very natures, and as
inseparable from us as we are from ourselves.

Much more, were it not digressive, might be
said on this subject; but I shall only add, that
as God doth draw us to every holy duty by shew-
ing us the excellency of that duty ; and as per-
petuity is not the smallest excellency ; so he hath
purposely mentioned that love endureth for ever
(when he had described the love of one another)
as a principal motive to kindle and increase this
love. And therefore those that think they shall
have no personal knowledge of one another, nor
personal love to one another (for we cannot love
personally, if we know not personally) do take a
most effectual course to destroy in their souls
all holy special love to saints, by casting away
that principal or very great motive given them
by the Holy Ghost. I am not able to love much
where I foreknow that I shall not love long. I
cannot love a comely inn, so well as a nearer
dwelling of my own, because I must be gone
to-morrow. Therefore must I love my Bible
better than my law books, or physic books, &c.
because it leadeth to eternity. And therefore I
must love holiness in myself and others, better

Of Conversing with God in Solitude. 283

than meat and drink, and wealth and honor, and
beauty and pleasure ; because it must be loved
for ever, when the love of these must needs be
transitory, as they are transitory. I must pro-
fess, from the very experience of my soul, that
it is the belief that I shall love my friends in
heaven, that principally kindleth my love to
them on earth : and if I thought I should never
love them after death, and consequently never
love them more, when this life is ended, I should
in reason number them with temporal things,
and love them comparatively but a little ; even
as I love other transitory things (allowing for
the excellency in the nature of grace.) But
now I converse with some delight with my godly
friends, as belieying I shall converse with them
for ever, and take conifort in the very dead and
absent, as believing we shall shortly meet in
heaven : and I love them, I hope, with a love
that is of a heavenly nature, while I love them
as the heirs of heaven, with a love which I
expect shall there be perfected, and more fully
and for ever exercised.

12. The last reason that I give you, to move
you to bear the loss or absence of your friends,
is, that it gives you the loudest call to retire
from all the world, and to converse with God
himself, and to long for heaven, where you shall
be separated from your friends no more. And
your forsaken state will somewhat assist you to
that solitary converse with God, which it calls

284 Of Conversing with God in Solitude.

you to.— But this brings us up to the third part
of the text.

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

He is not without company, that is with the
king, though twenty others have turned him off.
He is not without light that hath the shining
sun, though all his candles be put out. If God
be our God, he is our ail, and is enough for us :
and if he be our all, we shall not much find th^
want of creatures while he is with us.

For 1. He is with us, who is every where, and
therefore is never from us ; and knoweth aH the
ways and projects of our enemies; being with
them in wrath, as he is with us in mercy.

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

3. He is with us who is infinitely wise, and
therefore we need not fear the subtilty of ene-
mies ; nor shall any of his undertaken works for
his church or us miscarry for want of foresight,
or through any oversight. We shall be preserved
even from our own folly, as well as from our

Of Conversing with God in Solitude. 285

enemies' subtilty : for it is not our own wisdom
that our greatest concernments do princioally
rest upon, nor that our safety and peace are
chiefly secured by; but it is the wisdom of our
Great Preserver. He knoweth what to do with
"s, and what paths to lead" us in, and what is
best for us in all conditions. And he hath pro-
mised to teach us, and will be our sure infallible
guide.

4. He is with us who is infinitely good, and
therefore is only fit to be a continual delight
and satisfaction to our souls: that hath nothhio-
inhirato disaffectus, or discourage us : whom
we may love without fear of overlovino-; and
need not set any bounds to our love, the^obiect
of it being infinite.

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

Quest. But how is he with us ? Ansio. 1 . He is
with us not only in his essential presence as he
IS every where, but as by his gracious fatherly
presence. We are in his family, attending on
him, even as the eye of a servant is to the band
of his master : we are always with him, and (as
he phraseth it himself in the parable, Luke xv )

286 Of Conversing with God in Solitude,

all that he hath is ours, that is, all that is fit to
be communicated to us, and all the provisions of
his bounty for his children. When we awake,
we should be still with him ; when we go abroad
we should be always as before him : our life and
works should be a walking with God.

2. He is always with us efficiently to do us
good ; though we have none else that careth for
us, yet will he never cast us out of his care, but
biddeth us cast our care on him, as promising
that he will care for us. Though we have none
dse to provide for us, he is always with us, and
our Father knoweth what we want, and will
make the best provision for us. Matt. vi. 32, 33.
Though we have none else to defend us against
the power of our enemies, he is always with us
to be our sure defence : he is the rock to which
we fly, and upon which we are surely built. He
gathereth us to himself as the hen gathereth her
chickens under her wings. Matt, xxiii. 37. And
sure while love is thus protecting us, we may
well say that the Father himself is with us.
Though in all our wants we have no other to
supply us, yet he is still with us to perform his
promise, that no good thing shall be wanting to
them that fear him. Though we may have none
else to strengthen and help us, and support us iu
our weakness, yet he is always with us, whose
grace is sufficient for us, to manifest his strength
in weakness. Though we have no other to teach
us, and to resolve our doubts, yet he is with us

Of Conversing with God in Solitude, 287

that is our chiefest master, and hath taken us to
be his disciples, and will be our light and guide,
and will lead us into the truth. Though we have
none else to be our comforters, in our agony,
darkness or distress ; but all forsake us, or are
taken from us, and we are exposed as Hagar
with Ishniael in a wilderness ; yet still the Father
of all consolations is with us, his Spirit who is
the comforter is in us : and he that so often
speaketh the words of comfort to us in his gos-
pel, and saith " Be of good cheer ; let not your
hearts be troubled, neither be afraid," &c. will
speak them (in the season and measure which
is fittest for them) unto our hearts. Though
all friends turn enemies, and would destroy us,
or turn false accusers, as Job's friends, in
their ignorance or passion ; though all of them
should add affliction to our affliction, yet is our
redeemer and justifier still with us, and will lay
his restraining hand upon our^ enemies, and say
to their proudest fury " Hitherto and no further
shalt thou go." He is angry with Job's accusing
friends, notwithstanding their friendship and
good meaning, and though they seemed to plead
for God and godliness against Job's sin : and
who shall be against us while God is for us? or
who shall condemn us when it is he that justi-
fieth us ? Though we be put to say as David,
Ps. cxlii. 4, " I looked on my right hand, and
beheld, but there was no man that would know
me: refuge failed me; no man cared for my

288 Of Conversing tvlth God in Solitude,

soul :" yet we may say with him, ver. 5 and 7,
*' I cried unto thee, O Lord: I said, thou art
my refuge, and my portion in the land of the
living. Bring my soul out of prison, that I
may praise thy name : the righteous shall com-
pass me about; for thou shalt deal bountifully
with me." 2, 3. ** I poured out my complaint
before him; I shewed before him my trouble:
when my spirit was overwhelmed within me,
then thou knewest my path: in. the way wherein
I walked, have they privily laid a snare for me."
Thus *' God is our refuge and strength, a very
present help in trouble." Ps.xlvi. 1. " Therefore
should we not fear, though the earth were
removed, and though the mountains were car^
ried into the midst of the sea: though the
waters thereof roar, and be troubled," &c. ver.
2, 3. Though as David saith, Ps. xU. 5—9.
*' Mine enemies speak evil of me; when shall
he die, and his name perish? And if he come
to see me, he speaketh vanity : his heart gather-
eth iniquity to itself; when he goeth abroad he
telleth it: all that hate me whisper together
against me : against me do they devise my hurt.
An evil disease, say they, cleaveth fast unto
him : and now that he lieth, he shall rise up no
more : yea, my own familiar friend, in whom I
trusted, that did eat of my bread, hath lift up
his heel against me." Yet we may add as he,
ver. 12. *' And as for me, thou ijpholdest me in
mine integrity, and settest me before thy face

Of Conversing mth God in Solitude. 289

for ever." Though as Ps. xxxv. 7, &c. *' With-
out cause they have hid for me their net in a
pit, which without cause they have digged for
my soul." 11. *' And false witnesses did rise up :
they laid to my charge things that I knew not J
they rewarded me evil for good." 15, 16. " In my
adversity they rejoiced, and gathered themselves
together: the abjects gathered themselves toge-
ther against me, and I knew it not; they did
tear, and ceased not : with hypocritical mockers
in feasts: they gnashed upon me with their
teeth." 20. " For they speak not peace ; but they
devise deceitful matters against them that are
quiet in the land." Yet ver. 9. ^' My soul shall
fee joyful in the Lord; it shall rejoice in his
salvation." 10. *' All my bones shall say, Lord,
who is like unto thee, who deliverest the pooy
from him that is too strong for him; yea, the
poor and the needy from him that spoileth
him?" Though friends be far off, *^ the Lor4
is nigh to them that are of a broken heart ; an4
saveth such as be of a contrite spirit. Many
are the afHictions of the righteous ; but the Lord
delivereth him out of them all." Ps. xxxiv. 18,
19. ** The Lord redeemeth the soul of his
servants ; and none of them that trust in him
shall be desolate." ver. 23. Therefore ^* I will
be glad and rejoice in his mercy; for he hath
considered my trouble, and hath known (and
owned) my soul in adversity; and hath not
sliut me in the hand of the enemy. When my

290 Of Cowcersing with God in Solitude.

life was spent with grief, and my years with
sighing : my strength failed because of mine
iniquity, and my bones were consumed : I was a
reproach among all mine enemies, but especially
among my neighbours, and a fear to mine ac-
quaintance: they that did see me without fled
from me. I was forgotten, and as a dead man
out of mind : I was like a broken vessel. I
heard the slander of many: fear was on every
side: while they took counsel together against
me, they devised to take away my life. But I
trusted in thee, O Lord: I said, thou art my
God: my times are in thy hand: deliver me
from the hand of mine enemies, and from them
that persecute me. Make thy face to shine
upon thy servant : save me for thy mercies
sake. O how great is thy goodness, which thou
hast laid up for them that fear thee ; which thou
hast wrought for thenx that trust in thee before
the sons of men ! Thou shalt hide them in the
secret of thy presence from the pride of man ;
thou shalt keep them secretly in a pavilion from
the strife of tongues." Ps. xxxi. Thus God is with
us when men are far from us, or against us ; his
people find by happy experience that they are
not alone. Because he is nigh them, evil shall
not come nigh them, unless as it worketh for
their good. He is their hiding place to preserve
them from trouble : the great water-floods shall
not come nigh them; he will compass them
a,bout with songs of deliverance. Ps. xxxii, 6, 7.

0/ Conversing with God in Solitude, 291

3. And as God is with us thus relatively and
'efficiently, so also objectively for our holy con-
verse. Wherever our friends are, God is still
at hand to be the most profitable, honorable
and delightful object of our thoughts. There is
enough in him to take up all the faculties of
my soul. He that is but in a well furnished
library may find great and excellent employment
for his thoughts many years together; and so
may he that liveth in the open world, and hath
all the visible works of God to meditate upon :
but all this were nothing, if God were not the
sense of books and creatures, and the matter of
all these noble studies. He that is alone, and
bath only God himself to study, hath the matter
and sense of all the books and creatures in the
world, to employ his thoughts upon. He never
need to want matter for his meditation, that
hath God to meditate on: he need not want
matter of discourse (whether mental or vocal)
that hath God to talk of, though he have not
the name of any other friend to mention. All
our affections may have in him the highest and
most pleasant work. The soul of man cannot
have a more sweet and excellent work than to
love him : he wanteth neither work nor pleasure,
that in his solitude is taken up in the believing
contemplations of eternal love, and of all his
blessed attributes and works. O then what
happy and delightful converse may a believer
have with God alone! He is always present.

^9^2 Of Cowcentng with God in Solitude.

and always at leisure to be spoken with ; and
always willing of our access and audience : he
hath no interest cross to our felicity, which
should move him to reject us (as worldly great
ones often have). He never misunderstandeth
us, nor chargeth that upon us which we were
bevet guilty of. If we converse with men, their
mistakes, and interests, and passions, and insuf-
ficiencies, do make the trouble so great, and the
benefit so small, that many have become thereby
weary of the world, or of human society, and
have spent the rest of their days alone in desert
places. Indeed so much of God as appears in
nien, so much is their converse excellent and
jdeli^-i^ful; ape} theijr's is the best that have most
of God. But there is so much of vanity, and
self, and flesh, and sin, in the most or all
of us, as very much darkeneth our light, ancj
dampeth the pleasure, and blasteth the fruit of
our societies and converse. O how oft have I
been solacisd in God, when I found nothing but
deceit ai^d darkness in the world ! How oft hath
he comforted rne, when it was past the power of
man! How oft hath he relieved and delivered
me, when all the help of man was vain ! It hath
been my stay and rest, to look to him, when the
^creature hath been a broken staff, and deceitful
friends have been but as a broken tooth, or a
foot that is out of joint, (as Solomon speaketh
of confidence in an unfaithful man in time of
Iroiible. Frovr x^v. ?9.) Verily as the world

Of Conversing with God in Solitude, 293

were but an horrid dungeon without the sun,
so it were a howling wilderness, a place of no
considerable employment or delight, were it not
that in it we may live to God and do him ser-
vice, and sometime be refreshed with the lio-ht
of his countenance, and the communications of
his love. But of this more anon.

Use 1. We see our example, and our encou-
ragements. Let us now as followers of Christ,
endeavour to imitate him in this, and to hve
upon God, when men forsake us, and to know
that while God is with us, we are not alone, nor
indeed forsaken while he forsakes us not.

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

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

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

294 Of Conversing with God in Solitude,

3. You must not causelessly withdraw from
human society into solitude. A weariness of
converse with men, is oft conjunct with ^ wea-
riness of our duty: and a retiring voluntarily
into solitude, when God doth not call or drive
us thither, is oft but a retiring from the place
and work which God hath appointed us : and
consequently a retiring rather from God, than
to God. Like some idle servants, that think
they should not work so hard, because it is but
worldly business, and think their masters deal
not religiously by them, unless they let them
neglect their labor, that they may spend more
time in serving God : as if it were no serving
God to be faithful in their master's service.

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

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

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

Of Conversing with God in SoUlude. 295

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

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

But when there is no such necessity or call,
it usually proceedeth from one of these vicious
distempers : 1. From cowardice and fear of

296 Of Conversing loith God in Solitude.

sufFerinof, when the soldiers of Christ do hide their
heads, instead of confessing him before men.

2. From a laziness of mind and weariness of
duty : when slothful unprofitable servants hide
their talents, pretending their fear of the auste-
rity of their Lord. It is easier to run away from
our work, than do it : and to go out of the reach
of ignorance, malice, contradiction and ungodli-
ness, than to encounter them, and conquer them
by truth and holy lives. So many persons as
we converse with, so many are there to whom
we owe some duty : and this is not so easy as
it is to over-run our work, and "to hide ourselves
in some wilderness or cell, w^hilst others are fight-
ing the battles of the Lord. 3. Or it may pro-
ceed from mere impatience : when men cannot
bear the frown, and scorns, and violence of the
ungodly, they fly from sufferings, which by
patience they should overcome. 4. Or it may
come from humour and mutability of mind, and
discontent with one's condition : many retire
from human converse to please a discontented
passionate mind; or expecting to find that in
privacy, which in public they could not find, nor
is any where to be found on earth. 5. And some
do it in melancholy, merely to please a sick ima-
gination, which is vexed in company, and a little
easeth itself in hving as the possessed man among
the tombs. 6. And sometimes it proceedeth
from self-ignorance, and an unhumbled state of
a soul : when men think much better of them-

Of Conversing with God in Solitude, 297

selves than others, they think they can more
comfortably converse with themselves than with
others ; whereas if they well understood that
they are the worst or greatest enemies, or trou-
bles to themselves, they would more fear their
own company than other men's : they would then
consider what proud, and fleshly, and worldly,
and selfish, and disordered hearts they are like
to carry with them into their solitude, and there
to be annoyed with from day to day : and that
the nearest enemy is the worst, and the nearest
trouble is the greatest.

These vices or infirmities carry many into
solitude; and if they live where popish vanity
may seduce them, they will perhaps imagine,
that they are serving God, and entering into
perfection, when they are but sinfully obeying
their corruptions; and that they are advanced
above others in degrees of grace, while they are
pleasing a diseased fancy, and entering into a
dangerous course of sin. No doubt but the
duties of a pubHc life are more in number, and
greater in weight, and of more excellent conse-
quence and tendency (even to the most public
good, and greatest honor of God) than the duties
of privacy or retirement. Vir bonus est commune
honum. — A good man is a common good. And
(saith Seneca) " Nulla essent communia nisi pars
illorum pertineret ad singulosJ' If every one have
not some share or interest in them, how are thev
common? Let me add these few considerations,

VOL. II. s

298 Of Conversmg with God in Solitude,

to shew you the evil of voluntary unnecessary
solitude.

1. You less contribute to the honor of your
Redeemer, and less promote his kingdona in the
world, and less subserve his death and office^
while you do good but to few, and live but almost
to yourselves.

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

3. You will want the communion of saiats,
and benefit of public ordinances (for I account
not a college life a solitary life :) and you will
want the help of the charity, graces, and gifts of
others, by which you might be benefitted.

4. It will be a life of smaller comfort, a& it is
a life of smaller benefit to others. They that do
but little good (according to their ability) must
expect but little comfort. They have usually
most peace and comfort to themselves, that are
the most profitable to others. " Ao?i potest
quisquam bene degere qui se tantiAm intuetnr:
alteri vivas opartet, si tibi vis vivere.*' Sen. — " No
man can live well, that looketh but to himself:
thou must live to another, if thou wilt live to
thyself."

O the delight that there is in doing good to
many ! None knoweth it that hath not tried
it: not upon any account of merit; but as it
pleaseth God, and as goodness itself is amiable
and sweet; and as we receive by communis

Of Conversing toith God in Solitude. 299

catirio^ ; and as we are under promise ; and as
charity makes all the good that is done to
another to be to us as our own!

5. We are dark, and partial, and heedless
of ourselves, and hardly brought or kept in
acquaintance with our hearts ; and therefore
have the more need of the eye of others: and
even an enemy's eye may be useful, though
malicious ; and may do us good while he intends
us evil: saith Bernard *^ Malum quod nemo videt
nemo arguit: uhi autem non timet ur reprehenso?\
securus accedit tentator ; licentius perpeiratur
iniquitas" — '* The evil that none seeth, none
reproveth: and where the reprover is not feared,
the tempter cometh more boldly, and the sin is
committed the more licentiously." It is hard to
know the spots in our own faces, when we have
no glass or beholder to acquaint us with them.
Saith Chrysostome, *' Solitude is velamen om-
?num vitiorum — the cover of all vices." In
company this cover is laid aside, and vice
being more naked, is more ashamed. It is
beholders that cause shame; which solitude is
not acquainted with : and it is a piece of impe-
nitency not to be ashamed of sin.

6. And we are for the most part so weak and
sickly, that we are unable to subsist without the
help of others. Sen. " Nemo est ex imprudentibus
qui relinqui sibi debet" — " unwise men (or in-
fants, or sick-like men) must not be left to
themselves." And God hath let some impo-

s2

300 Of Conversing with God in Solitude,

tency, insufficiency, and necessity upon all, that
should keep men sociable, and make them
acknowledge their need of others, and be thank-
ful for assistance from them, and be ready to
do good to others, as we would have others
do to us. He that feeleth not the need of others,
is so unhumbled as to have the greater need
of them.

7. Pride will have great advantage in private,
and repentance great disadvantage, w^hile our
sins seem to be all dead, because there is not a
temptation to draw them out, or an observer to
reprove them. " Tam diu patiens quisquam sihi
videtur <3f humilis, donee nuUius hominum consortia
eommiscetur; ad naturam pristinam reversurus
qiium interpellaverit cnjusUbet occasionis commotio,"
inquit Cassiamis — " Many a man seems to him-
self patient and humble, while he keeps out of
company ; who would return to his own nature
if the commotion of any occasion did but pro-
voke him." It is hard to know what sin or
grace is in us, if we have not such trials as are
not to be found in solitude.

8. Flying from the observation and judgment of
others, is a kind of self-accusation ; as if we con-
fessed ourselves so bad as that we cannot stand
the trial of the light. *' Bona conscientia turbum
odvocat : mala in soUtudine anxia est Sf sollicita:
SI honesta sunt qua facis, omties sciant: si turpia,
quid refert neminem scire: cum iu scias! O te
mii^erion si contemnis hunc testem:"" inquit Senecu^

Of Conversing with God in Solitude* 301

That is, " A good conscience will call in the
crowd" (or witnesses, not caring who seeth):
" a bad conscience is anxious and solicitous
even in solitude : if they be things honest
which thou dost, let all men know ; if they
be dishonest, what good doth it thee that
no man else knoweth it, when thou knowest
it thyself! O miserable man, if thou despise
this witness !'* Something is suspected to be
amiss with those that are always in their cham-
bers, and are never seen. Tell not men that
you cannot bear the light: it is he that doth
evil that hateth the light, lest his deeds should
be reproved.

9. Solitude is too like to death, to be desiraf
ble : he liveth that doth good ; and he is dead
that is useless. *' Fivit is qui multis usait est:
vivit is qui sentitur: qui vero latit ant ^ tor pent,
mortem mam antecesserint /' inquit Sen. — " He
liveth that is profitable to many : he liveth that
is observed or perceived: but they that lie hid
and drowsy do anticipate their death." And it
is the most culpable death, and therefore the
worst, to have life and not to use it.

10. A life of holy communion is likest unto
heaven, where none shall be solitary, but all as
members of the heavenly Jerusalem, shall in har-
mony love and praise their maker.

These reasons seem to me sufficient to satisfy
you that no man should choose a solitude with-
out a special necessity or call : nor yet should it

302 Of Conversing with God in Solitude,

be taken for a life of greater perfection, than a
faithful serving of God in public, and doing good
to more.

I shall now come to the affirmative, and tel!
you for all this, that If God call us into soli-
tude, or men forsake us, v^^e may rejoice in this,
that we are not alone, but the Father is with us.
Fear not such solitude, but be ready to improve
it, if you be cast upon it. If God be your God,
reconciled to you in Christ, and his Spirit be in
you, you are provided for solitude, and need not
fear if all the world should cast you off. If you
be banished, imprisoned, or left alone, it is but
a relaxation from your greatest labors; whiclk
though you may not cast off yourselves, you may
lawfully be sensible of your ease, if God take off
your burden. It is but a cessation from your
sharpest conflicts, and removal from a multitude
of great temptations. And though you may not
cowardly retreat or shift yourselves from the
fight and danger, yet if God will dispense with
you, and let you live in greater peace and safety,
you have no cause to murmur at his dealing. A
fruit tree that groweth by the high-way side,
doth seldom keep its fruit to ripeness, while sa
many passengers have each his stone or cudgel
to cast at it : Seneca could say " Nuuquam a
turha mores qiios extuli refero : aliquid ex eo quod
composui turhatur ; aliquid ex his qva fugavi redit :
inimica est multorum conversation* ** I never bring
bring home well from a crowd the manners which

Of Conversing mth God in Solitude. 303

I took out with me : something is disordered
of that which I had set in order : something
of that which I had banished doth return : the
conversation of many I find an enemy to me."
O how many vain and foolish words corrupt the
minds of those that converse with an ungodly
world, when your ears and minds who live in
solitude, are free from such temptations! You
live not in so corrupt an air as they ; you
hear not the filthy ribald speeches, which fight
against modesty and chastity, and are the bellows
of lust ; you hear not the discontented complain-
ing words of the impatient ; nor the passionate
provoking words of the oflfended; nor the
wranghng quarrelsome words of the contentious;
nor tlie censorious, or slanderous, or reproachful
words of the malicious, who think it their inte-
rest to have theii* brethren taken to be bad, and
to have others hate them, because they them-
selves hate them; and who are as zealous to
quench the charity of others, when it is destroyed
in themselves, as holy persons are zealous to
provoke others to love, which dwelleth and ruleth
in themselves. In your solitude with God, you
shall not hear the lies and malicious revilings of
the ungodly against the generation of the just:
nor the subtle cheating words of heretics, who
being; themselves deceived, would deceive others
of their faith, and corrupt their lives. You shall
not there be distracted with tl^e noise and cla-
mours of contending uncharitably^ professors of

304 Of Conversing with God in Solitude.

religion, endeavouring to make odious first the
opinions, and then the persons of one another :
one saying, here is the church, and another,
there is the church : one saying, this is the true
church government, and another saying, nay,
but that is it : one saying, God will be worship-
ped thus, and another, not so, but thus or thus :
you shall not there be drawn to side with one
•against another, nor to join with any faction, or
be guilty of divisions : you shall not be troubled
v/ith the oaths and blasphemies of the wicked,
nor with the im.prudent miscarriages of the
weak; with the persecutions of enemies, or the
falling out of friends : you shall not gee the
cruelty of proud oppressors, that set up lies by
armed violence, and care not what they say or do,
nor how much other men are injured or sufier,
so that themselves may tyrannise, and their
wills and words may rule the world, when they
do so unhappily rule themselves. In your soli-
tude with God, you shall not see the prosperity
of the wicked to move you to envy, nor the
adversity of the just to be your grief i you shall
see no worldly pomp and splendour to befool
you, nor adorned beauty to entice you, nor
wasting calamities to afflict you : you shall not
hear the laughter of fools, nor the sick man^s
groans, nor the wronged man's complaints, nor
the poor man's murmurings, nor the proud man'"s
boastings, nor rfie angry man's abusive ragings.
As you lose 'tire lielp of your gracious friends, so

Of Conversing with God in Solitude . 305

you are freed from the fruits of their peevishness
and passions; of their differing opinions and
ways and tempers ; of their inequality, unsuit-
ableness, and contrariety of minds or interests ;
of their levity and inconstancy, and the powerful
temptations of their friendship, to draw you to
the errors or other sins which they are tainted
with themselves. In a word, you are there half
delivered from the vanity awd vexation of
the world ; and were it not that you are yet un-
delivered from yourselves, and that you take
distempered corrupted hearts with you, O what
a felicity would your solitude be ! But, alas, we
cannot overrun our own diseases, we must carry
with us the remnants of our corrupted nature ;
our deadness, and dulness, our selfishness and
earthly minds, our impatience and discontents ;
and worst of all, our lamentable weakness of
faith and love and heavCsnly-mindedness, 'diid
our strangeness to God, and backwardness to
the matters of eternal life. O that I could
escape these, though I were in the hands of the
cruellest enemies ! O that such a heart could be
left behind ! How gladly would I overrun both
house, and land, and honor, and all sensual de-
lights, that I might but overrun it! O where is
the place where there is none of this darkness,
nor disaffection, nor distance, nor estrangedness
from God ! O that I knew it ! O that I could
find it ! O that I might there dwell ! though I
gijiould never more see the face of mortals ; nor
s3

306 Of Conversing with God in Solitude,

ever hear a human voice, nor ever taste of the
delights of flesh! Alas, foolish soul! such a
place there is, that hath all this and more than
this : but it is not in a wilderness, but in para-
dise, not here on earth, but above with Christ \
And yet am I so loth to die ? yet am I no more
desirous of the blessed day, when 1 shall be
unclothed of flesh and sin ? O death, what an
enemy art thou even to my soul ! By affi'ighting
me from the presence of my Lordj and hindering
my desires and willingness to be gone, thou
wrongest me much more, than by laying my
flesh to rot in darkness. Fain I would know
God, and fain I would more love him and enjoy
him : but O this hurtful love of life ! O this
unreasonable fear of dying, detaineth my desires
from pressing on to the happy place where all
this may be had ! O wretched man that I am,
who shall deliver me from this body of death!
this carnal unbelieving heart, that sometime can
think more delightfully of a wilderness than of
heaven ; that can go seek after God in desert
solitude, among the birds and beasts and trees,
and yet is so backward to be loosed from flesh
that I may find him and enjoy him in the world
of glory I Can I expect that heaven come down
to earth ! and that the Lord of glory should
remove his court, and either leave the retinue of
his celestial courtiers, or bring them all dowi>
into this drossy world of flesh and sin, and this
to satisfy my fleshly fooHsh mind! Or can I

Of Conversing with God in Solitude, 307

expect the translation of Enoch or the chariot
of Elias? Is it not enough that my Lord hath
conquered death, and sanctified the passage,
and prepared the place of my perpetual abode !

Well! for all this, though a wilderness is not
heaven, it shall be sweet and welcome for the
sake of heaven, if thence I may but have a
clearer prospect of it: and if by retiring from
the crowd and noise of folly I may but be
more composed and better disposed to con-
verse above, and to use my faith (alas ! my too
weak languid faith) until the beatifical vision
and fruition come. If there may be but more of
God, or readier access to him, or more heart*
quickening flanies of love, or more heart-com-
forting intimations of his favour, in a w ilderness
than in a city, in a prison than in a palace, let
that wilderness be my city, and let that prison
be my palace, while I must abide on earth. If
in solitude I may have Enoch's walk wdth God,
I shall in due season have such a translation as
shall bring me to the same felicity w^hich he
enjoyeth: and in the mean time as well as after,
it is no incommodity, if by mortal eyes I be
seen no more. If the chariot of contemplation
will in solitude raise me to more believing affec-
tionate converse with heaven, than I could
expect in tumults and temptations, it shall
reconcile me unto solitude, and mak$ it my
paradise on earth, till angels instead of the
chariot of Elias, shall convey me to the pre-

308 Of Convening with God in Solitude,

sence of my glorified Head, in the celestial
paradise.

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

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

But can you say you are alone while you are
with God ? Is his presence nothing to you ?
Doth it not signify more than the company of
ail men in the world? saith Hierome, " Sapiens
fiunquam solus esse potest: habet enim secum omnes
qui sunt, 8f qui fuerunt boni — <?f si hominum sit
inopia, loquitur cum Deo,*' viz. *' A wise man
cannot be alone : for he hath with him the good
men that are or have been — and if there be a
want of men, he speaks with God." He should
rather have said. There can be no want of man,
when we may speak with God : and were it not
that God is here revealed to us as in a glass, and
that we do converse with God in man, we should
think human converse little worth.

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

Answ, But the most desirable society is no
solitude : saith Hierome, *' Infinita eremi vastitas
te terret? sed tu paradisum mente deambula :
quatiescunque cogitatione ac mente illue co??5<:e?v*

Of Conversing with God in Solitude, 309

deris, toties in eremo non eris ;" that is, " Doth
the infinite vastness of the wilderness terrify
thee? But do thou (ascend) in mind and walk
in paradise : as oft as thou ascendest thither in
thought and mind, so oft thou shalt not be in
the wilderness/' If God be nothing; to thee,
thou art not a christian but an atheist. If God
be God to thee, he is all in all to thee ; and then
should not his presence be instead of all? O
that I might get one step nearer unto God,
though I receded many from all the world!

0 that I could find that place on earth where a
soul may have nearest access unto him, and
fullest knowledge and enjoyment of hhn, thoucrh

1 never more saw the face of friends ! I should
cheerfully say, with my blessed Saviour, " I am
not alone, for the Father is with me." And I
should say so for these reasons following.

1 . If God be with me, the maker, and ruler,
and disposer of all is with me : so that all thino-s
are virtually with me in him. I have that in
gold and jewels which I seem to want in silver,
lead and dross. I can want no friend if God
vouchsafe to be my friend ; and I can enjoy no
benefit by all my friends, if God be my enemy :
I need not fear the greatest enemies, if God be
reconciled to me. I shall not miss the light of
the candle, if I have this blessed sun. The
creature is nothing but what it is from God, and
in God : and it is worth nothing, or good for
nothing, but what it is worth in order unto God

310 Of Conversing with God in Solitude.

as it declareth him, and helps the soul to know
him, serve him, or draw nearer to him. As it is
idolatry in the unhappy worldling, to thirst.alter
the creature with the neglect of God, and so to
make the world his God ; so doth it savour of
the same heinous sin to lament our loss of crea-
tures more than the displeasure of God. If
God be my enemy, or I am fallen under hii*
indignation, I have then so much greater matters
to lament than the loss, or absence, or frowns of
man, as should almost make me forget that there
is such a thing as man to be regarded : but if
God be my Father, and my friend in Christ, I
have then so much to think of with deUght, and
to recreate and content my soul, as will proclaim
it most incongruous and absurd to lament inor«
dinately the absence of a worm, while I have his
love and presence who is all in all. If God can-
not content me, and be not enough for me, how
is he then my God; or how shall he be my
heaven and everlasting happmess?

2. If God be with me, he is with me to whonx
I am absolutely devoted. I am wholly his, and
have acknowledged his interest in me, and long
ago disclaimed all usurpers, and repented of
alienations, and unreservedly resigned myself to
him: and where should I dwell but with him
that is my owner, and with whom I have made
the solemnest covenant that ever I made? I
pever gave myself to any other, but in subordi-.
nation to him, and with a salvo for his highest

Of Conversing with God in Solitude, 311

inviolable right. Where should my goods be
but in my own house? With whom should a
servant dwell but with his master ; and a wife
but with her husband ; and children but with
their father? I am nearlier related to my God
and to my Saviour, than I am to any of my rela-
tions in this world. I owe more to him than to
all the world : 1 have renovmced all the world, as
they stand in any competition or comparison
with him : and can I want their company then
while I am with him ? How shall I hate father
and mother, and wife and children, and brother
and sister for his sake, if I cannot spare them,
or be without them to enjoy him? To hate them
is but to use them as men do hated things, that
is, to cast them away with contempt as they
would alienate me from Christ, and to cleave to
him, and be satisfied in him alone. I am now
married to Christ, and therefore must cheerfully
leave father ^nd mother, and my native place,
and all to cleave to him : and with whom shou^ld
I now delio-ht to dwell, but with him who hath
taken me into so near relation, to be, as it were,
one flesh with him ! O my dear Lord, hide not
thou thy face from an unkind an unworthy sinner!
Let me but dwell with thee and see thy face,
and feel the gracious embracements of thy love,
and then let me be cast off by all the world, if
thou see it meetest for me ; or let all other
friends be where they will, so that ray soul may
be with thee, I have agreed for thy sake to,

312 Of Conversing with God in Solitude.

forsake all, even the dearest that shall stand
against thee ; and I resolve by thy grace to stand
to this ao-reeraent.

3. If God be with me I am not alone, for he
is with me that loveth me best. The love of all
the friends on earth is nothing to his love. O
how plainly hath he declared that he loveth me,
in the strange condescension, the sufferings,
death, and intercession of his Son ! What love
hath he declared in the communications of his
Spii'it, and the operations of his grace, and the
near relations into which he brought me ! What
iQve hath he declared in the course of his pro-
vidences ; in many and wonderful preservations
and deliverances ; in the conduct of his wisdom,
and in a life of mercies \ What love appearetb
in his precious promises, and the glorious pro-
visions he hath made far me with himself to
all eternity ! O my Lord, I am ashamed that
thy love is so much lost ; that it hath no better
return from an unkind unthankful heart; that
I am not more dehghted in thee, and swallowed
up in the contemplation of thy love ! I can
contentedly let go the society and converse of
all others, for the converse of some one bosom
friend, that is dearer to me than they all, as
Jonathan to Bavid ; and can I not much more be
satisfied in thee alone, and let go all if I may
continue with thee? My very dog will gladly
forsake all the town, and all persons in the
worlds to follow me alone ; and have I not yet

Of Conversing ivith God in Solitude, 313

found so much love and goodness in thee ray-
dear and blessed God, as to be willing to con-
verse alone with thee ? All men delight most in
the company of those that love them best : they
choose not to converse with the multitude when
they look for solace and content, but with their
dearest friends: and should any be so dear to
me as God? O were not thy love unworthily
neglected by an unthankful heart, I should never
be so unsatisfied in thee, but should take up, or
seek my comforts in thee : I should then say,
whom have I in heaven but thee, and there is
none on earth that I desire besides thee ! Thou<yh
not only my friends, but my flesh and heart
themselves should fail me, it is thou that will
still be the strength of my heart, and ray portion
for ever: it is good therefore for me to draw
near to thee, how far soever I am from man :
O let me there dwell where thou wilt not be
strange, for thy loving kindness is better than
life : instead of the multitude of my turmoiling
thoughts, let me be taken up in the believing
views of thy reconciled face, and in the glad
attendance upon thy grace : or at least in the
multitude of my thoughts within me, let thy
celestial comforts delight my soul. Let me
dwell as in thy family ; and when I awake, let
me be still with thee ! Let me go no whither but
where I am still following thee : let me do
nothing but thy work, nor serve any other but
when I may truly call it a serving thee : let me

314 Of Conversing with God in Solitude,

hear nothing but thy voice, and let me know thy
voice by whatever instrument thou shalt speak :
let me never see any thing but thyself and the
glass that representeth thee, and the books in
which I may read thy name : and let me never
play with the outside, and gaze on words and
letters as insignificant, and not observe thy name
which is the sense. Whether it be in company
or in solitude, let me be continually with thee :
and do thou vouchsafe to hold me by my right
hand : and guide me with thy counsel, and after-
wards receive me unto thy glory. Ps. Ixxiii.
23,-28. Ps. Ixiii. 3.

4. If God be with me I am not alone ; for I
shall be with him whose love is of greater use
and benefit to me, than the love of all my friends
in the world. Their love may perhaps be some
little comfort, as it floweth from his : but it is
his love by which and upon which I live. It is
his love that gives me life and time, and health
and food, and preservation ; that gives me books
and giveth me understanding ; that giveth me
provision, and saveth me from turning it to per-
nicious fleshliness and excess ; that giveth me
even my friends themselves, and saveth me from
that abuse which might make them to me worse
than enemies. The sun, the earth, the air is not
so useful or needful to me as his love. The love
of all my friends cannot make me well when I
am sick : it cannot forgive the smallest of my
gins ; nor yet assure me of God's forgiveness ;

Of Convening with God in Solitude. 315

it cannot heal the maladies of my soul, nor give
a solid lasting peace to the conscience which is
troubled : if all my friends stand about me when
I am dying, they cannot take away the fears of'
death, nor secure my passage to everlasting life :
death will be death still, and danger will be dan-
ger, when all my friends have done their best.
But my Almighty friend is all-sufficient : he can
prevent my sickness, or rebuke and cure it, or
make it so good to me, that I shall thank him
for it : he can blot out my transgressions, and
forgive all my sin ; and justify me when the
world and my conscience do condemn me : he
can teach me to believe, to repent, to pray, to
hope, to suffer, and to overcome : he can quiet
my soul in the midst of trouble, and give me a
well-grounded everlasting peace, and a joy which
no man can take from me: he can dehver me
from all the corruptions and distempers of my
froward heart ; and ease me and secure me in
the troublesome war which is daily managed in
my breast : he can make it as easy a thing to
die, as to lie down and take my rest when I am
weary, or to undress me at night and go to bed :
he can teach death to lay by its terrible aspect,
and to speak with a mild and comfortable voice,
and to bring me the joyfullest tidings that ever
came into my ears ; and to preach to me the last
and sweetest sermon, even the same that our
Saviour preached on the cross, Luke Jvxiii. 43,

316 Of Convening with God in Solitude.

" Verily I say unto thee, to-day shalt thou be
with Christ in paradise."

And is this the difference between the love
of man and of God? And yet do I lament
the loss of man ! and yet am I so backward to
converse with God, and to be satisfied in his
love alone! Ah! my God, how justly mayest
thou withhold that love which I thus under-
value, and refuse that converse which I have
first refused, and turn me over to man, to silly
man, to sinful man, whose converse I so much
desire, till I have learnt by dear experience the
difference between man and God, and between
an earthly and an heavenly friend ! Alas, have
I not tried it oft enough, to have known it better
before this day ! Have I not oft enough found
what man is in a time of trial ! Have I not been
told it over and over, and told it to the quick,
by deceitful friends; by self-seeking friends; by
mutable, erroneous, deceived, scandalous, back-
sliding friends; by proud and self-conceited
friends; by passionate, quarrelsome, vexatious
friends; by self-grieving troubled friends, that
have but brought me all their calamities and
griefs to be additions to my own ; by tempting
friends, that have drawn me to sin more effectu-
ally than enemies; by tender, faithful, but
unable friends, that have but fetched fire from
my calamities and sorrows to kindle their own,
not equally sharing, but each one taking all

Of Conversing with God in Solitude, 317

niy trouble entirely to himself; that have been
willing, but insufficient to relieve me, and there-
fore the greater was their love, the greater was
their own and consequently mine affliction ; that
would have been with me, but could not; that
would fain have eased my pain and strengthened
my languishing body, but could not; that would
fain have removed all my troubles and comforted
my cast down mind, but could not. 0 how
often have I found that human friendship is a
sweet desired addition to our woe ; a beloved
calamity, and an affliction which nature will
not be without ; not because it loveth evil, nor
because it is wholly deceived in its choice, (for
there is good in friendship, and delight in holy
love) but because the good which is here accom-
panied with so much evil, is the beginning of a
more high and durable friendship, and pointeth
us up to the blessed delightful society and con-
^-erse which in the heavenly Jerusalem we shall
have with Christ !

But O how much better have I found the
friendship of the all-sufficient God ! His Jove
hath not only pitied me, but relieved me : he
hath not only been as it were afflicted with me
in my afflictions, but he hath delivered me sea-
sonably, and powerfully, and sweetly hath he
delivered me: and when he had once told me
that my afflictions were his own, I had no
reason to doubt of a deliverance. My burdened
mind hath been eased by his love, which was

318 Of Conversing with God in Solitude.

but more burdened by the fruitless love of all my
friends. Oft have I come to man for help, and
ease, and comfort, and gone away as from an
empty cistern, that had no water to cool my
thirst ; but God hath been a present help : could
I but get near him, I was sure of hght, how
great soever was my former darkness : could
I but get near him, I was sure of warming
quickening life, how dead soever I had been
before : but all my misery was that I could
not get near him! My darkened, estranged,
guilty soul, could not get quieting and satisfying
acquaintance: my lumpish heart lay dead on
earth, and would not stir, or quickly fell down
again, if by any celestial force it began to be
drawn up, and move a little towards him: my
carnal mind was entangled in diverting vanities:
and thus 1 have been kept from communion
with my God. Kept, not by force or human
tyranny, not by bars or bolts, or distance of
place, or by the lowness of my condition ; nor
by any misrepresentations or reproach of man ;
but, alas ! by myself, by the darkness, and
deadness, and sluggishness, and earthliness,
and fleshliness, and passions of a naughty
heart. These have been my bars, and bolts,
and jailers : these are they that have kept me
from my God. Had it not been for these I
might have got nearer to him; I might have
walked with him, and dwelt with him; yea,
dwelt in him, and he in me : and then I should

Of Conversing with God in Solitude. 319

tiot have missed any friends, nor felt mine ene-
mies. And is it my sinful distance from my God
that hath been my loss, my wilderness, my woe!
And is it a nearer admittance to the presence
of his love that must be my recovery and my
joy, if ever I attain to joy! O then, my soul,
lay hold on Christ the reconciler, and in him
and by him draw near to God; and cease from
man whose breath is in his nostrils ! Love God
in his saints, and delightfully converse with
Christ in them, while thou hast opportunity;
but remember thou livest not upon them, or on
their love, but upon God: and therefore desire
their company but for his: and if thou have his,
be content if thou have not their's. He wants
not man that enjoyeth God. Gather up all the
love, and thoughts, and desires, which have
been scattered and lost upon the creatures, and
set them all on God himself, and press into his
presence, and converse with him, and thou shalt
find the mistake of thy present discontents, and
gweet experience sh^ll tell thee thou hast made
a happy change.

5. If God be with me, I am not alone, because
he is with me with whom my greatest business
lieth: and what company should I desire, but
their's with whom I have my daily necessary
work to do? I have more to do with God, than
with all the world : yea, more and greater busi-
ness with him ii^ one day, than with all the
world in all my life. I have business with man

320 Of Conversing with God in Solitude.

about house, or lands, or food, or raiment, or
labor, or journeying, or recreations ; about society
and public peace; but what are these to my
business with God ! Indeed, with holy men I
have holy business ; but that is but as they are
messengers from God, and come to me on his
business, and so they must be dearly welcome :
but even then my business is much more with
God than with them ; with him that sent them,
than with the messenger. Indeed, my business
with God is so great, that if I had not a
mediator to encourage and assist me to do my
work, and procure me acceptance, the thoughts
of it would overwhelm my soul.

O therefore, my soul, let man stand by : it is
the eternal God that I have to do with ; and
with whom I am to transact in this little time
the business of my endless life. I have to deal
with God through Christ, for the pardon of my
sins, of all my great and grievous sins ; and woe
to me, if I speed not, that ever I was born : I
have some hopes of pardon, but intermixed with
many perplexing fears : I have evidences much
blotted, and not easily understood : I want
assurance that he is indeed my Father, and
reconciled to me, and will receive me to himself
when the world forsaketh me: I have many
languishing graces to be strengthened; and alas,
what radicated, obstinate, vexatious corruptions
to be cured! Can I look into my heart, into
such an unbelieving, dead, and earthly heart.

Of Conversing with God in Solitude. 321

into such a proud, and peevish, and disordered
heart, into such a trembUng, perplexed, self-
accusing heart, and yet not understand how
great my business is with God ? Can I peruse
my sins, or feel my wants, and sink under my
weaknesses, and yet not discern how great my
business is with God? Can I look back upon
all the time that I have lost, and all the grace
that I unthankfully resisted, and all the mercies
that I trod under foot, or fooled away, and can I
look before me and see how near my time is to
an end, and yet not understand how great my
business is with God ? Can I think of the mahce
and diligence of Satan, the number, power and
subtlety of mine enemies, the many snares and
dangers that are still before me, the strength
and number of temptations, and my ignorance,
unwatchfulness and weakness to resist, and yet
not know that my greatest business is with God?
Can I feel my afflictions and lament them, and
think my burden greater than I can bear, and
find that man cannot relieve me ; can I go
mourning in the heaviness of my soul, and water
my bed with tears, and fill the air with mv
groans and lamentations, or feel my soul over-
whelmed within me, so that my words are inter-
cepted, and I am readier to break than speak,
and yet not perceive that my greatest busniess
is with God? Can I think of dying; can I
draw near to judgment; can I think of ever-
lasting joys in heaven, and of everlasting pains in

VOL. II. T

322 Of Conversing with God in Solitude.

hell, and yet not feel that my greatest business
is with God? O then, my soul, the case is easily
resolved, with whom it is that thou must most
desirously and seriously converse. Where shouldst
thou be but where thy business is, and so great
business ! Alas, what have I to do with man !
What can it do but make my head ache, to hear
a deal of senseless chat, about preferments, lands
and dignities ; about the words and thoughts of
men, and a thousand toys that are utterly imper-
tinent to my great employments, and signify
nothing but that the dreaming world is not
awake ! What pleasure is it to see the bustles of
a bedlam world ? What a stir they make to prove
or make themselves unhappy ! How low and of
how little weight, are the learned discourses
about syllables and words, and names and
notions, and mood and figure, yea or about the'
hio-hest planets, when all are not referred unto
God ! Were it not that some converse with men,
doth further my converse with God ; and that
God did transact much of his business by his
messengers and servants, it were no matter whe-
ther ever I more saw the face of man : were it
not that my Master hath placed me in society,
and appointed me much of my work for others,
and with others, and much of his mercy is con-
veyed by others, man might stand by, and soli-
tude were better than the best society, and God
alone should take me up. O nothing is so much
my misery and shame, as that I am no more

Of Conter'slng with God in Solitude. 323

willing, nor better skilled in the management of
my great important business ! that my work is
with God, and my heart is no more with him !
O what might I do in holy meditation, or prayer
one hour, if I were as ready for prayer, and as
good at prayer, as one that hath so long oppor-
tunity and so great necessity to converse with
God, should be ! A prayerless heart, a heart that
flieth away from God, is most inexcusable in
such a one as I, that hath so much important
business with him : it is work that must be done ;
and if well done, will never be repented of. I
use not to return from the presence of God (when
indeed I have drawn near him) as I do from the
company of empty men, repenting that I have
lost my time, and trembled that my mind is dis-
composed or depressed by the vanity and earthly
savour of their discourse : I oft repent that I
have prajred to him so coldly, and conversed
with him so negligently, and served him so
remissly; but I never repent of the time, the care,
the affections or the diligence employed in his
holy work. Many a time I have repented that
ever I spent so much time with man ; and wished
I had never seen the faces of some that are
eminent in the world, whose favor and converse
others are ambitious of: but it is my grief and
shame that so small a part of all my life, hath
been spent with God ; and that fervent prayer
and heavenly contemplations, have been so sel-
dom and so short. O that I had lived more with
t2

324 Of Conversing with God in Solitude*

God, though I had been less with the dearest of
ni}' friends ! How much more sweet then wouhl
my life have been ! How much more blameless,
regular and pure ! How much more fruitful, and
answerable to my obligations and professions !
How much more comfortable to my review \
How many falls, and hurts, and wounds, and
griefs, and groans might I have escaped ! O how
much more pleasing is it now to my remem-
brance, to think of the hours in which 1 have
lain at the feet of God, though it were in tears
and groans, than to think of the time wliich I
have spent in any common converse with the
greatest, or the learnedst, or the dearest of my
acquaintance !

And as my greatest business is with God, so
my daily business is also with him : he purposely
leaveth me under wants, and suffers necessities
daily to return, and enemies to assault me, and
affliction to surprise me, that I may be daily
driven to him : he loveth to hear from me : he
would have me be no stranger with him : I have
business with him every hour: I need not want
employment for all the faculties of my soul, if
I know what it is to converse in heaven. Even
prayer, and every holy thought of God, hath an
object so great and excellent, as should wholly
take me up. Nothing must be thought or spoken
lio-htly about the Lord : his name must not be
taken in vain : nothing: that is common beseem-
etli his worshippers. He will be sanctified ol

Of Conversing with God in Solitude, 325

all that shall draw near him: he must be loved
with all the heart and might : his servants need
not be wearied for want of employment, nor
through the lightness or unprofitableness of their
employment. If I had cities to build, or king-
doms to govern, I might better complain for
want of employment for the faculties of my soul,
than I can when I am to converse in heaven.
In other studies the deUght abateth when I have
reached my desire, and know all that I can
know; but in God there is infinitely more to
be known when I know the most. I am never
satiated with the easiness of knowing, nor are
my desires abated by any unusefulness or unwor-
thiness in the object ; but I am drawn to it by
its highest excellencies, and drawn on to desire
more and more by the infiniteness of the light
which I have not yet beheld, and the infiniteness
of the good which yet I have not enjoyed. If
I be idle, or seem to want employment when I
am to contemplate all the attributes, relations,
mercies, works, and revealed perfections of the
Lord, it is sure for want of eyes to see, or a
heart inclined to my business. If God be not
enough to employ my soul, then all the persons
and things on earth are not enough.

And when I have infinite goodness to delight
in, where my soul may freely let out itself, and
never need to fear excess of love, how sweet
should this employment be ! As knowledge, so
love is never stinted here, by the narrowness of

326 Of Conversing with God in Solitude,

the object : we can never love him in any pro^
portion either to his goodness and amiabkness
in himself, or to his love to us. What need have
I then of any other company or business, when
I have infinite goodness to delight in, and to
love (further than they subserve this greatest
work ?)

Come home then, O my soul, to God : con-
verse in heaven : turn away thine eyes from
beholding vanity : let not thy affections kindle
upon straw or briars, that go out when they have
made a flash or noise, and leave thee to thy cold
and darkness: but come and dwell upon celes-
tial beauties, and make it thy daily and most
diligent work, to kindle thy affections on the
infinite everlasting Good ; and then they will
never be extinguished or decay for want of fuel ;
but the further they go, and the longer they
burn, the greater will be the flame. Though
thou find it hard while love is but a spark to
make it burn, and complain that thy cold and
backward heart is hardly warmed with the love
of God, yet when the whole pile hath taken fire,
and the flame ascendeth, fire will breed fire, love
will cause love; and all the malice of hell itself
►shall never be able to suppress or quench it
itnto all eternity.

6. And it is a great encouragement to my
converse with God, that no misunderstanding,
no malice of enemies, no former sin or present
frailty, no nor the infinite distance of the mast

Of Conversing with God in Solitude. 327

holy glorious God, can hinder my access to him,
or turn away his ear or love, or interrupt my
leave and liberty of converse. If I converse
with the poor, their wants afflict me, being greater
than I can supply : their complaints and expec-
tations which I cannot satisfy, are my trouble.
If I would converse with great ones, it is not
easy to get access; and less easy to have their
favor, unless I would purchase it at too dear a
rate: how strangely and contemptuously do
they look at their inferiors ! Great friends must
be made for a word or smile ; and if you be not
-quickly gone, they are weary of you : and if you
seek any thing of them, or would put them to
any cost or trouble, you are as welcome to them
as m many vermin or noisome creatures. They
please them best that drive you away. With
how much labor and difficulty must you climb,
if you will see the top of one of these mountains I
And when you are there, you are but in a place
of barrenness; and have nothing to satisfy you
for your pains, but a larger prospect and verti-
ginous despect of the lower grounds which are
not your own : it is seldom that these great ones
are to be spoken with : and perhaps their speech
is but a denial of your requests, if not some
snappish and contemptuous rejection, that makes
you glad when you are got far enough from them,
and makes you the better like and love the
accessible, calm and fruitful plains.

But O how much greater encouragements

328 Of Conversing with God in Solitude,

hath ray soul to converse with God ! Company
never hind ere th him from hearkening to my suit :
he is infinite and onmipotent, and as sufficient
for every individual soul, as if he had no other
to look after in the world: vi^hen he is taken up
with the attendance and praises of his heavenly
host, he is as free and ready to attend and
answer the groans and prayers of a contrite soul,
as if he had no nobler creatures, nor no higher
service to regard. I am oft unready, but God
is never unready : I am unready to pray, but he
is not unready to hear : I am unready to come
to God, to walk with him, and to solace my soul
with him; but he is never unready to entertain
me. Many a time my conscience would have
driven me away, when he hath called me to him,
and rebuked my accusing fearful conscience :
many a time 1 have called myself a prodigal, a
companion of swine, a miserable hard-hearted
sinner, unworthy to be called his son, when he
hath called me child, and chid me for my ques-
tioning his love. He hath readily forgiven the
sins which I thought would have made my soul
the fuel of hell : he hath entertained me with joy,
with music and a feast, when I better deserved
to have been amono; the dog^s without his
doors. He hath embraced me in his sustaining
consolatory arms, when he might have spurned
my guilty soul to hell, and said, Depart from me
thou worker of hiiquity, I know thee not. O httle
did I think that he could ever have forgotten

Of Conversing with God in Solitude. 329

the vanity and villany of my youth; yea so
easily have forgotten my most aggravated sins.
When I had sinned against light ; when I had
resisted conscience ; when I had frequently and
wilfully injured love, I thought he would never
have forgotten it : but the greatness of his love
and mercy, and the blood and intercession of
his Son, hath cancelled all. O how many mer-
cies have I tasted since I thought I had sinned
^away all mercies ! How patiently hath he born
with me, since I thought he would never have
put up more ! And yet besides my sins and the
withdrawings of my own heart, there hath been
nothing to interrupt our converse. Though he
be God, and I a worm, yet that would not have
kept me out : though he be in lieaven, yet he is
near to succour me on earth, in all that I call
upon him for: though he have the praise of
angels, he disdaineth not my tears and groans :
.though he have the perfect love of perfect souls,
he knoweth the little spark in my breast, and
despiseth not my weak and languid love: though
I injure and dishonor him by loving him no
more ; though I oft forget him, and have been
out of the way when he hath come or called me ;
though T have disobediently turned away mine
ears,\nd unkindly refused the entertainments of
his 'love, and unfaithfully played with those
whose company he forbad me, he hath not
divorced me, nor turned me out of doors. O
wonderful 1 that heaven will be familiar with
t3

330 Of Conversing with God in Solitude,

earth ; and God with man ! the Highest with a
worm; and the most Holy with an unconstant
sinner ! Man refuseth me, when God will enter-
tain me : man, that is no wiser or better than
myself. Those that I never wronged or deserved
ill of, reject me with reproach: and God whom
I have unspeakably injured doth invite me, and
intreat me, and condescendeth to me as if he
were beholden to me to be saved : men that I
have deserved well of, do abhor me ; and God
that I have deserved hell of, doth accept me.
The best of them are briars, and as a thorny
hedge; and he is love, and rest, and joy : and
yet I can be more welcome to him, though I
have offended him, than I can to them whom I
have obliged : I have freer leave to cast myself
into my Father's arms, than to tumble in those
briars, or wallow in the dirt. I upbraid myself
v/ith my sins, but he doth not upbraid me vviCli
them : I condemn myself for them, but he con-
demns me not : he forgiveth me sooner than I
can forgive myself: I have peace with him,
before I can have peace of conscience.

O therefore my soul, draw near to him that is
so willing of thy company ! that frowneth thee
not away, unless it be when thou hast fallen into
the dirt, that thou mayest wash thee from thy
filthiness, and be fitter for his converse. Draw
near to him that will not wrong thee, by
believing misreports of enemies, or laying to thy
charge the things thou knewest not; but will

Of Conversing with God in Solitude, 331

forgive the wrongs thou hast done to him, and
justify thee from the sins that conscience layeth
to thy charge. Come to him that by his word
and Spirit, his ministers and mercies calleth thee
to come ; and hath promised that those that
come to him he will in no wise shut out. O
walk with him that will bear thee up, and lead
thee as by the right hand, Ps. Ixxiii. 23. and
carry his infants when they cannot go ! O speak
to him that teacheth thee to speak, and under-
standeth and accepts thy stammering ; and
helpeth thine infirmities when thou knowest not
wdiat to pray for as thou oughtest; and giveth
thee groans when thou hast not words, and know-
€th the meaning of his Spirit in thy groans :
that cannot be contained in the heaven of hea-
vens, and yet hath respect to the contrite soul ;
that trembleth at his word, and feareth his dis^
pleasure: that pitieth the tears, and despiseth
not the sighing of a broken heart, nor the desires
of the sorrowful. O walk with him that is never
weary of the converse of an upright soul ; that
is never angry with thee but for flying from him,
or for drawing back, or being too strange, and
refusing the kindness and fehcity of his presence.
The day is coming when the proudest of the sons
of men would be glad of a good look from him
that thou hast leave to walk with : even they
that would not look on thee, and they that
injured and abused thee, and they that inferiors
could have no access to, 0 how glad would they

332 Of Conversing with God in Solitude.

be theij of a smile, or a word of hope and mercy
from thy Father! Draw near then to hhn, on
whom the whole creation doth depend ; whose
favour at last the proudest and the worst would
purchase with the loudest cries, when all their
pomp and pleasure is gone, and can purchase
nothing. O walk with him that is love itself,
and think him not unwilHn , or unlovely ; and let
not the deceiver by hideous misrepresentations
drive thee from him : when thou hast felt awhile
the storms abroad, methinks thou shouldest say,
how good, how safe, how sweet is it to draw near
to God ! '

7. With whom should I so desirously con-
verse, as with him whom I must live with for
ever ? If I take pleasure in my house, or land,
or country, my walks, my books, or friends
themselves as clothed with flesh, I must possess
this pleasure but a little while ; henceforth know
v;q no mon after the flesh : had we known Christ
himself after the flesh, we must know him so no
more for ever (though his glorified spiritual
body we shall know.) Do you converse with
father or mother; with wives or children; with
pastors aad teachers ? Though you may converse
Avith these as glorified saints, when you come to
Christ, yet in these relations that they stand in
to you now, you shall converse with them but a
little while : for the time is short : it remaineth
that both they that have wives, be as though they
hud none ; and they that weep, as though they

Of Conversing with God in Solitude, 333

wept not ; and they that rejoice, as though they
rejoiced not; and they that buy, as though they
possessed not ; and they that use this world, as
not abusing it (or as though they used it not :)
for the fashion of this world doth pass away.
1 Cor. vii. 29— 31.

Why then should I so much regard a converse
of so short continuance ? Why should I be so
familiar in my inn, and so in love with that
familiarity, as to grieve when I must but think of
leaving it, or talk of going home, and look for-
ward to the place where I must dwell for ever ?
Shall I be fond of the company of a passenger
that I travel with (yea perhaps one that doth
but meet rae in the way, and goeth to a contrary
place) and shall I not take more pleasure to
remember home? I will not be so uncivil as
to deny those I meet a short salute, or to be
friendly with my fellow travellers : but remember
O my soul, that thou dost not dwell but travel
here, and that it is thy Father's house where
thou must abide for ever: yea and he is nearer
thee than man (though invisible) even in thy
way. O see him then that is invisible : hearken
to him when he speaketh : obey his voice :
observe his way : speak to him boldly, though
humbly and reverently, as his child, about the
great concernments of thy state : tell him what
it is that aileth thee : and seeing all thy smart
is the fruit of thy own sin, confess thy folly and
unkindness, crave his forgiveness, and remember

334 Of Conversing with God in Solitude,

him what his Son hath suffered, and for what :
treat with him about thy future course : desire
his grace, and give up thyself to his conduct
and his cure : weep over in his ears the history
of thy misdoings and unthankful course : tell it
him with penitential tears and groans : but tell
him also the advantage that he hath for the
honoring of his grace, if it may now abound
where sin aboundeth : tell him that thou art
most offended with thyself, for that which he is
most offended with: that thou art angry v.'ith
thy disobedient unthankful heart: that thou art
even weary of that heart that loveth him no
more : and that it shall never please thee, till it
love him better and be more desirous to please
him : tell him of thy enemies, and crave the
protection of his love : tell him of thy frailties,
infirmities and passions, and crave not only his
tender forbearance, but his help : tell him that
without him thou canst do nothing; and crave
tlie grace that is sufficient for thee, that through
him that strengtheneth thee thou mayest do all
things : when thoufallest, despair not, but crave
his helping hand to raise thee. Speak to him
especially of the everlasting things, and thank
him for his promises, and for thy hopes : for
what thou shalt be and have and do among his
holy ones for ever. Express thy joys in the
promise of those joys ; that thou must see his
glory, and love him and praise him better than
thou canst now desire! Begin those praises, and

Of Conversing ivlih God in Solitude. 335

as thou walkest with him, take pleasure in the
mention of his perfections; be thankful to him
and speak good of his name : solace thyself in
remembering what a God, what a defence and
portion all believers have ; and in considering
whither he is now conducting thee, and what he
will do with thee, and what use he will make of
thee for ever : speak with rejoicing of the glory
of his works, and the righteousness of his judg-
ments, and the holiness and evenness of his ways :
sing forth his praises with a joyful heart, and
pleasant and triumphing voice ; and frown away
all slavish fears, all importune malicious sugges-
tions or doubts, all peevish hurtful nipping griefs,
that would mar or interrupt the melody ; and
would untune or unstring a raised well composed
soul. Thy Father loveth thy very moans and
tears : but how much more doth he love thy
thanks and praise ? Or if indeed it be a winter
time, a stormy day with thee, and he seem to
chide or hide his face because thou hast offended
him, let the cloud that is gathered by thy folly
come down in tears, and tell him, thou hast sin-
ned ao'ainst heaven and before him, and art no
more w^orthy to be called his son, but yet fly
not from him, but beg his pardon and the pri-
vileges of a servant ; and thou wilt find embrace-
ments, when thou fearest condemnation ; and
find that he is merciful and ready to forgive :
only return, and keep closer to him for the time
to come. If the breach through thy neglect be

336 Of Conversing with God in Solitude,

gone so far, as that thou seemest to have lost
thy God, and to be cast off, and left forsaken ;
despair not yet; for he doth but hide his face
till thou repent : he doth not forsake thee, but
only tell thee what it is to walk so carelessly as
if thou wouldst forsake him : thou art faster and
surer in his love and covenant than thou canst
believe or apprehend. Thy Lord was as dear as
ever to his Father, when he cried out. My God,
why hast thou forsaken me. But yet neglect
him not, and be not regardless of his withdraw-
ings and of thy loss : lift up thy voice and cry
but " Father;" in despite of unbelief, cry out
" My Father, my Saviour, my God" and thou
shait hear him answer thee at last " My child :"
cry out " O why dost thou hide thy face ; and
why hast thou forsaken me ? O what shall I do
here without thee ! O leave me not, lose me
not in this howling wilderness ! Let me not be a
prey to any ravening beast ! to my sin, to Satan,
to my foes and thine !" Lift up thy voice and
weep, and tell him they are the tears and lamen-
tations of his child : O beg of him, that thy wan-
derings and childish folly, may not be taken as
acts of enmity, or at least that they may be par-
doned; and though he correct thee, that he will
return and not forsake thee, but still take thee
and use thee as his child. Or if thou hast not
words to pour out before him, at least smite upon
thy breast, and though thou be ashamed or
afraid to look up toward heaven, look down and

Cy Conversing with Ood in Solitude, 337

say " O Lord be merciful to me a sinner," and
he will take it for an acceptable suit, that tendeth
to thy pardon and justification, and will number
such a sentence with the prayers which he can-
not deny. Or if thou cry and canst not hear of
him, and hast long called out upon thy Father's
name, and hearest not his voice and hast no
return, inquire after him of those thou meetest :
ask for him of them that know him and are
acquainted with his way ! Make thy moan
unto the watchmen; and ask them, where thou
mayest find thy Lord : and at last he will appear
to thee, and find thee first that thou mayest find
him, and shew thee where it was that thou didst
lose him, by losing thyself and turning from
him ! Seek him and thou shalt find him : wait
and he will appear in kindness : for he never
faileth or forsaketh those that wait upon him.

This kind of converse, O my soul, thou hast
to prosecute with thy God. Thou hast also the
concernments of all his servants ; his afflicted
ones, his broken hearted ones, his diseased ones,
his persecuted ones, to tell him of: tell him also
of the concernments of his kingdom, the fury of
his enemies, the dishonor they cast upon his
name, the matters of his gospel, cause and inte-
rest in the world : but still let his righteous
judgment be remembered, and all be terminated
in the glorious everlasting kingdom.

Is it not much better thus to converse with
him that I must be with for ever, about the

338 Of Conversing with God in Solitude,

place, and the company, and work, and concern-'
ments of my perpetual abode, than to be taken
tip with strangers in my way, and detained by
their impertinences ?

I have found myself so long in these medita-
tions, that I will but name the rest and tell you
what I had further to have treated on, and leave
the enlargement to your own meditations.

8. I have no reason to be weary of converse
with God, seeing it is that for which all human
converse is regardable* Converse with man is
only so far desirable as it tendeth to our converse
with God; and therefore the end must be pre-
ferred before the means.

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

10. Converse with God is most suitable to
those that are so near to death ; it best prepareth
for it : it is likest to the work that we are next
to do. We had rather when death comes, be
found conversing with God than with man : it is
God that a dying man hath principally to do
with : it is his judgment that he is going to ; and
his mercy that he hath to trust upon : and there-
fore it concerneth us to draw near him nov/, and
be no strangers to him, lest strangeness then
should be our terror.

11. How wonderful a condescension is it that

Of Conversing wiih God in Solitude. 339

God should be willing to converse with me ; with
such a worm and sinful wretch : and therefore
how inexcusable is my crime, if I refuse his
company, and so great a mercy !

12. Lastly, heaven itself is but our converse
with God and his glorified ones, (though in a
more perfect manner than we can here conceive.)
And therefore our holy converse with him here
is the state that is likest heaven, and that pre-
pareth for it, and all the heaven that is on earth.

It remaineth now that I briefly tell you, what
you should do to attain and manage this con-
verse with God, in the improvement of your
solitude. (For directions in general for walking
with God, I reserve for another place.) At pre-
sent let these few suffice.

Direct. 1. If you would comfortably converse
with God, make sure that you are reconciled to
him in Christ, and that he is indeed your friend
and Father. Can two walk together except they
be agreed ? Can you take pleasure in dwelling
with the consuming fire ; or conversing with the
most dreadful enemy ? Yet this I must add, that
every doubting or self-accusing soul may not
find a pretence to fly from God. 1. That God
ceaseth not to be a Father whenever a fearful
sold is drawn to question it or deny it. 2. That
in the universal love and grace of God to mise-
rable sinners, and in the universal act of condi-
tional pardon and oblivion, and in the offers of
grace, and the readiness of God to receive the

840 Of Conversing with God in Solitude.

penitent, there is glad tidings that should exceed-
ingly rejoice a sinner; and there is sufficient
encouragement to draw the most guilty miserable
sinner to seek to God, and sue for mercy. But
yet the sweetest converse is for children, and
for those that have some assurance that they are
children.

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

In brief, I answer, if you are unfeignedly
friends to God, it is because he first loved you.
Prefer him before all other friends, and all the
wealth and vanity of the world ; provoke him
not by wilfulness or neglect; use him as your
best friend, and abuse bim not by disobedience
or ingratitude ; own him before all, at the dearest
rates, whenever you are called to it ; desire his
presence ; lament his absence ; love him from
the bottom of your hearts ; think not hardly of
him ; suspect him not ; misunderstand him not ;
hearken not to his enemies ; receive not any
false reports against him ; take him to be really
better for you than all the world : do these, and
doubt not but you are friends with God, and
God with you : in a word, be but heartily wil-
ling to be friends to God, and that God should
be your chiefest friend, and you may be sure
that it is so indeed, and that you are and have
what you desire. And then how dehghtfully
may you converse with God !

Of Conversing with God in Solitude. 341

Direct. 2. Wholly depend on the mediation
of Christ, the great reconciler : without him there
is no coming near to God : but in his beloved
you shall be accepted. Whatever fear of his
displeasure shall surprise you, fly presently for
safety unto Christ : whatever guilt shall look
you in the face, commit yourself and cause to
Christ, and desire him to answer for you : when
the doors of mercy seem to be shut up against
you, fly to him that bears the keys, and can at
any time open to you and let you in : desire him
to answer for you to God, to your consciences,
and against all accusers : by him alone you may
boldly and comfortably converse with God ; but
God will not know you out of him.

Direct. 3. Take heed of bringing particular
guilt into the presence of God, if you would
have sweet communion with him : Christ himself
never reconciled God to sin : and the sinner and
sin are so nearly related, that for all the death of
Christ, you shall feel that iniquity dwelleth not
with God, but he hateth the workers of it, and
the foolish shall not stand in his sight ; and that
if you will presume to sin because you are his
children, be sure your sin will find you out. O
what fears, what shame, what self-abhorrence
and self-revenge will guilt raise in a penitent
soul, when it comes into the light of the pre-
sence of the Lord ! it will unavoidably abate
your boldness and your comforts ; when you
ghould be sweetly delighting in his pleased face.

342 Of Convening with God in Solitude,

and promised glory, you will be befooling your-
selves for your former sin, and ready even to tear
your flesh, to think that ever you should do as
you have done, and use him as you w^ould not
have used a common friend, and cast yourselves
upon his wrath. But an innocent soul, or paci-
fied conscience, doth walk with God in quietness
and delight, without those frowns and fears
which are a taste of hell to others.

Direct. 4. If you would comfortably converse
with God, be sure that you bring not idols in
your hearts : take heed of inordinate affection
to any creature. Let all things else be nothing
to you, that you may have none to take up your
thoughts but God. Let your minds be further
separate from them than your bodies : bring not
into solitude or to contemplation, a proud, or
lustful, or covetous mind : it much more con-
cerneth thee, what heart thou bringest, than
what place thou art in, or what work thou art
upon. A mind that is drowned in ambition,
sensuality or passion, will scarce find God any
sooner in a wilderness than in a crowd (unless
he be there returning from those sins to God)
wherever he seeth him, God will not own and be
familiar wdth so foul a soul. Seneca could say
*' Quid prodest totius regionis silentium, si affectus
fremunt ?" — " What good doth the silence of all
the country do thee, if thou have the noise of
raging affections within?" And Gregory saith
^' Qui corpore remotus vivit,^^ &c. — " He that in

Of Conversing with God in Solitude. 343

body is far enough from the tumult of human
conversation, is not in sohtude, if he busy him-
self with earthly cogitations and desires : and
he is not in the city that is not troubled with
the tumult of worldly cares or fears, though he
be pressed with the popular crowds/' Brino-
not thy house, or land, or credit, or carnal friend
along with thee in thy heart, if thou desire and
expect to walk in heaven, and to converse with
God.

Direct. 5. Live still by faith : let faith lay
heaven and earth as it were together. Look not
at God as if he were far off: set him always
as before you, even as at your right hand.
Ps. xvi. 8. Be still with him when you awake.
Ps. cxxxix. 18. In the morning thank him for
your rest ; and deliver up yourself to his con-
duct and service for that day. Go forth as
with him, and to do his work. Do every action
with the command of God, and the promise
of heaven before your eyes, and upon your
hearts. Live as those tliat have incomparably
more to do with God and heaven, than with all
this world ; that you may say with David, Ps.
xxxvii. 25, 26, (as aforecited) *^ Whom have I
in heaven but thee : and there is none on earth
that I desire besides thee!" and with Paul, Phil,
i. 21, ** To me to live is Christ, and to die is
gain." You must shut up the eye of sense,
(save as subordinate to faith) and live by faith
upon a God; a Christ, and a world that is

344 Of Conversing with God in Solitude.

unseen, if you would know by experience what
it is to be above the brutish hfe of sensualists,
and to converse with God. O christian, if thou
hadst rightly learned this blessed life, what a
high and noble soul-conversation wouldst thou
have ! How easily wouldst thou spare, and how
little wouldst thou miss the favour of the great-
est, the presence of any worldly comfort ! City
or solitude would be much alike to thee, saving
that the place and state would be best to thee,
where thou hadst the greatest help and freedom
to converse with God. Thou wouldst say of
human society, as Seneca, *' Unus pro populo
mihi est, 8^ populus pro nno : mihi satis est unus,
satis est nullus'' — " One is instead of all the
people to me, and the people as one: one is
enough for me, and none is enough." Thus
being taken up with God, thou mightest live in
prison as at liberty, and in a wilderness as in a
city, and in a place of banishment as in thy
native land : for the earth is the Lord's, and the
fulness thereof: and everywhere thou mayest
find him, and converse with him, and lift up
pure hands unto him. In every place thou art
within the sight of home ; and heaven is in
thine eye, and thou art conversing with that
God, in whose converse the highest angels do
place their highest felicity and delight.

How little cause then have all the church's
enemies to triumph, that can never shut up a
true believer from the presence of his God, nor

Of Convening with God m Solitude. 345

banish him into such a place where he cannot
have his conversation in heaven! The stones
that were cast at holy Stephen, could not
hinder him from seeing the heavens opened,
and Christ sitting at the right hand of God.
A Patmos allowed holy John communion with
Christ, being there in the spirit on the Lord's
day. Rev. i. 9. 10. Christ never so speedily
and comfortably owneth his servants, as when
the world disowneth them, and abuseth^iem
for his sake, and hurls them up and'^o^n as
the scorn and off-scouring of all. He quickly
found the blind man that he had cured, when
once the jews had cast him out. John ix. 35.
Persecutors do but promote the blessedness
and exceeding joy of sufferers for Christ. Matt.
V. 11, 12.

And how little reason then have christians, to
shun such sufferings, by unlawful means, which
turn to their so great advantage ; and to give so
dear as the hazard of their souls by wilful sin,
to escape the honor, and safety, and commodity
of martyrdom !

And indeed we judge not, we love not, we
live not as sanctified ones must do, if we judge
not that the truest liberty, and love it not as the
best condition, in which we may best converse
with God. And O how much harder is it to
walk with God, in a court, in the midst of sen-
sual delights, than in a prison or wilderness
where we have none to interrupt us, and nothing

VOL. II, U

346 Of Conversing with God in Solitude,

else to take us up ! It is our prepossessed minds^
our earthly hearts, our carnal affections and
concupiscence, and the pleasures of a prosperous
state that are the prison and the jailors of our
souls. Were it not for these, how free should
we be, though our bodies were confined to the
straightest room ! He is at liberty that can walk
in heaven, and have access to God, and moke
use of all the creatures in the world, to the pro-
moting of this his heavenly conversation : and
he is the prisoner whose soul is chained to flesh
and earth, and confined to his lands and houses,
and feedeth on the dust of worldly riches, or
walloweth in the dung and filth of gluttony,
drunkenness and lust : that are far from God
and desire not to be near him ; but say to him,
depart from us, we would not have the know-
ledge of thy ways : that love their prison and
chains so well, that they would not be set free,
but hate those with the cruellest hatred that
endeavour their deliverance. Those are the
poor prisoners of Satan, that have not liberty to
believe, nor to love God, nor converse in heaven,
nor seriously to mind or seek the things that
are high and honorable : that have not liberty
to meditate or pray, or seriously to speak of
holy things, nor to love and converse with those
that do so : that are tied so hard to the drudgery
of sin, that they have not liberty one month, or
week, or day, to leave it, and walk with God so
much as for a recreation ! But he that liveth in

Of Conversing with God in Solitude. 347

th€ family of God, and is employed in attending
him, and doth converse with Christ, and the host
of holy ones above, in reason should not much
complain of his want of friends, or company or
accommodations, nor yet be too impatient of
any corporal confinement.

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

O blessed be that high and everlasting friend,
who is every way suited to the upright souls !
To their minds, their memories, their delight,
their love, &c. by surest truth, by fullest good-
ness, by clearest light, by dearest love, by

firmest constancy, &c. O why hath my

drowsy and dark-sighted soul been so seldom
u2

348 Of Conversing with God in Solitude,

with him ! Why hath it so often, so strangely,
and so unthankfully passed by, and not observed
him, nor hearkened to his kindest calls ! O what
is all this trash and trouble that hath filled my
memory, and employed my mind, and cheated
and corrupted my affections, while my dearest
Lord hath been days and nights so unworthily
forgotten, so contemptuously neglected and
disregarded, and loved as if I loved him not I
O that these drowsy and those waking nights,
those loitered, lost, and empty hours had been
spent in the humblest converse with him, which
have been dreamed and doted away upon
now I know not what ! O my God, how much
wiser and happier had I been, had I rather
chosen to mourn with thee, than to rejoice and
sport with any other ! O that I had rather wept
with thee, than laughed with the creature ! For
the time to come let that be my friend, that most
befriendeth my dark, and dull, and backward
soul, in its undertaken progress, and heavenly
conversation! Or if there be none such upon
earth, let me here take no one for my friend 1

0 blot out every name from my corrupted heart,
which hindereth the deeper engraving of thy
name ! Ah ! Lord, what a stone, what a blind
ungrateful thing, is a heart not touched with
celestial love ! Yet shall I not run to thee, when

1 have none else that will know me ! Shall I not
draw near thee, when all fly from me ! When
daily experience crieth out so loud " none

Of Conversing loith God in Solitude, 349

BUT CHRIST: GOD OR NOTHING." Ah foolish

heart, that hast thought oft. — Where is that
place, that cave or desert, where I might soonest
find thee, and fullest enjoy thee? Is it in the
wilderness that thou walkest, or in the crowd :
in the closet, or in the church ? Where is it that
I might soonest meet with God ? But alas, I
now perceive, that I have a heart to find, before
I am. like to find my Lord ! O loveless, hfeless,
stony heart ; that is dead to him that gave it
life, and to none but him ! Could I not love,
or think, or feel at all, methinks I were less dead
than now ! Less dead, if dead, than now I am.
alive ! I had almost said— Lord, let me never
love more till I can love thee ; nor think more
on any thing till I can more willingly think of
thee ! But I must suppress that wish ; for life
will act : and the mercies and motions of nature
are necessary to those of grace. And therefore
in the life of nature, and in the glimmerings of
thy light, I will wait for more of the celestial
life. My God, thou hast my consent I It is here
attested under my hand : separate me from what
and whom thou wilt so I may but be nearer
thee ! Let me love thee more, and feel more of
thy love, and then let me love or be beloved of
the w^orld, as little as thou wilt.

I thought self-love had been a more predomi-
nant thing : but now I find that repentance hath
its anger, its hatred, and its revenge ! I am truly
angry with that heart that hath so oft an4

350 Of Conversing with God in Solitude.

foolishly offended thee ! Methinks I hate that
heart that is so cold and backward in thy love,
and almost grudge it a dwelling in my breast !
Alas, when love should be the life of prayer, the
life of holy meditation, the life of sermons and
of holy conference, and my soul in these should
long to meet thee, and delight to mention thee,
I straggle Lord, I know not whither; or I sit
still and wish, but do not rise and run and follow
thee ; yea, I do not what I seem to do ! All is
dead, all is dead, for want of love ! 1 often cry,
O v/here is that place, where the quickening
beams of heaven are warmest, that my frozen
soul might seek it out! But whither ever I go, to
city or to solitude, alas, I find it is not place
that makes the difference. I know that Christ
is perfectly replenished with life and light and
love divine; and I hear him as our head and
treasure proclaimed and offered to us in the
gospel ! This is thy record. That he that hath the
Son hath life ! O why then is my barren soul
so empty ! I thought I had long ago consented
to thy offer; and then according to thy cove-
nant, both he and life in him are mine ! And
yet must I still be dark and dead !

Ah ! dearest Lord, I say not that I have too
long waited ; but if I continue thus to wait, wilt
thou never find the time of love ; and come and
own thy gasping worm? Wilt thou never dissi-
pate these clouds, and shine upon this dead and
darkened soul? Hath my night no day ? Thrust

Of Conversing with God in Solitude. 351

me not from thee O my God : for that is a liell,
to be thrust from God ! But sure the cause is
all at home, could I find it out, or rather could
I cure it ! It is sure my face that is turned from
God, when I say, his face is turned from me.
But if my life must here be out of sight, and
hidden in the root (with Christ in God,) and if
all the rest be reserved for that better world,
and I must here have but these small beginnino-s,
O make me more to love and long for the blessed
day of thine appearing, and not to fear the time
of my deliverance, nor unbelievingly to lino-er
in this Sodom, as one that had rather stay with
sin, than come to thee ! Though sin hath made
me backward to the fight, let it not make me
backward to receive the crown : though it hath
made me a loiterer in thy work, let it not make
me backward to receive that wages, which thy
love will give to our pardoned, poor, accepted
services. Though I have too oft drawn back,
when I should have come unto thee, and walked
with thee in thy ways of grace, yet heal that
unbelief, and disaffection, which would make
me to draw back, when thou callest me to
possess thy glory. Though the sickness and
lameness of my soul have hindered me in my
journey, yet let their painfulness help me to
desire to be delivered from them and to be
at home, where (without the interposing nio-hts
of thy displeasure) I shall fully feel thy fullest
love, and walk with thy glorified ones in (he

352 Of Conversing with God in Solitude.

light of thy glory, triumphing in thy praise for
evermore. Amen.

But now I have given you these few directions
for the improvement of your solitude for con-
verse with God ; — lest I should occasion the hurt
of those that are unfit for the lesson I have
given, I must conclude with this caution (which
I have formerly also published^) that it is not
melancholy or w^eak-headed persons, who are
not able to bear such exercises, for whom I have
WTitten these directions. Those that are not
able to be much in serious solitary thoughtful-
ness, without confusions and distracting sugges*
tions, and hurrying vexatious thoughts, must
set themselves for the most part to those duties
which are to be done in company by the help
of others; and must be very httle in solitary
duties : for to them whose natural faculties are
so diseased or w^ak, it is no duty, as being no
means to do them the desired good ; but while
they strive to do that which they are naturally
vmable to endure, they will but confound and
distract themselves, and make themselves unable
for those other duties which yet they are not
utterly unfit for. To such persons therefore
instead of ordered, well digested meditations,,
and much time spent in secret thoughtfulness,
it must suffice that they be brief in secret prayer^

Of Conversing with God in Solitude. 353

and take up with such occasional abrupter medi-
tations as they are capable of, and that they be
the more in reading, hearing, conference, and
praying and praising God with others: until
their melancholy distempers are so far over-
come, as that (by the direction of their spiritual
guides) they may judge themselves fit for this
improvement of their solitude.

FINIS.

Priflied bj T. Davis, 106, Minories.

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