THE

CHRISTIAN

IN

Compleat Armour. TREATISE

Of the Saints War againft the DeviL,wher-

in a Difcov ery is made of that grand enemy of God

and his People,in his Policies,PowersSeatof his Empire,

Wickedncfle,and chief dcfign he hath againft the Saints.

A

JVLagazinoperid

FROM

Whence the Chriftian is furniflied with Spiritual

Armes for the battel, helpt on with his Armour, and taught the ufe of his Weapon,together with the

happy ifluc of the whole Warre.

The Second Tart.

By William Gurnall, M. A. of Emm. Coll. now Pallor of

the Church of Chrift in Lavenham. Suffolk^

The fecond Edition corre&ed.

Impim&tM) Edm. CalAMy.

LO'NJVON, Printed for Ralph Smith, at the Bible in CornhiS near the Rojall Exchange. I 6 5 9. ^^^^

To the

WORSHIPFUL

THOMAS DARCTEfq;

And Mrs. SISILIA DARCY,

His Religious Confort, at Kentwetl-

Hall in Suffolk

F my Miniftry be, or ever was a mercy to the fouls of my dear people in Lwen- hamCXhzy with me,have the more caufe to blefle God for Sir Symonds D' Ewesy your much honoured Father* who with fiich a noble freenefTe gave them their choice in fettling me amongft them. And by whofe favour f under GodJ I have many years enjoyed the roy- alty of fifhing for fouls in their ftreame. A priviledge, which my God(I hope) will enable me to value at a higher rate Chow mercinary foever we are thought by many ) than the temporal emoluments of the plac^. Som? years are now paft, fince God was pleafed (for our finnes I fear) to take him from us-,By whole death5and many other men

A 2 of

The Epiflle Dedicatory*

of honour, that have their heads now laid with his among the clods $ the confumptive body of this our Nation, hath loft fo much of her beft blood, and Tpirits ^ as is feen in her pale face to this day. And now , this Wor- thy Gentleman, being removed beyond the tender of my homage, my obligations to him become payable, to you The oncly DOth :Your Lady by defcent in her fathers right,and your living sir** ft/ty alliance in hers , may juftly claime the debt, were symonds D' it worth the challenging. But to fave you the trouble, Eves Knight fafe ijaes are (tni to make publick. confeflion of the fame. Indeed there are fo many towitnefTeit, that mould I by a diflioneft ingratitude have thought to con- ceale it , I mould have but taken paines to put my felf to fliame before the world. I fuppofe it would not much pleafe you., that my penne here mould tell the world any thing of your fa triers Worth, with which they were fo well acquainted, before he left it 3 And befides, you know, the unhappjnefle of' great favours is fuch, as brings their receivers* under a fufpicion^of flattery, for that which in the mouth of a dilobliged perfon, would be counted true and mbdeft. I'mall therefore only fay this, the more to provoke you both t6 a careful imitation of him. Y0u have fo faire a co- pie left you in the example of a Worthy and Religi- ous Father ( a happineffe not over common among the children of great onesj that to fcrible after it, would be much to your difhonout. Both your educations have been with t he greateft advantage for piety. And blelTed be God, we fee, that the Religious princi- ples, with which fo early you were fowne, did not fall upon dead earth. The Name of Religion is not vile , or contemptible to you , as to many of your rank it js y, who , looking upon its. beautiful face with

a

TheEpifile Dedicatory.

a carnal eye , through a crackt . glaiTe (the fcandals I mean of broken ProfefTours ) cm finde no comeli- neffe for which they mould defire it •, yea , have very unlovely and deformed images framed of it in their thoughts. The vvorfmp of God is .not pro- fcribed your family , as in the houfes of many great ones, who it feemes, think God himfelf too mean company for them-, and count it a greater difgrace to have the Bible ufed in their Parlour , than Cards and Dice.

They were not the mofl unwelcome guefts to your houfe, that bring God along with them, and de- fire to leave fomething of God behinde them. You begin well. Noble Friends , blelTed be God for this Religious Spring putting forth in your youth. Al- low me ( I pray ) the liberty to love you freely ; and now my penne is ferving you, to do it faith- fully. You are in a very good way^ like true travel- lours , keep it , and let none hinder you in your jour- ney to heaven. Take heed, this morning Sunne. that looks out fo hopefully, to the joy of all that know and love you, fhut not up with foule weather, in the evening of your dayes. If you were got many miles further on your journey than you are, yet this counfel would not come too late, or be needlefie. Apoftacie is not more incident to our natures , than breaches made on early profeflfion are dangerous. When a faire morning afterwards turnes to raine , there is lefle hope of its clearing up , than if it had begun foul. O labour therefore to be more in earneft for God , and Heaven , every day than otheir. Beware of falling into a confumption in the folid parts of godlinetTe, which may be ? and yet a freih fet colour appear on the

face ,

The Epiflle Dedicatory*

face of profeflion. Borrow as much time as you can for communion with God, and communing with your own hearts in fecret. If fuch as you can finde no time, or fpare but little for this work, who then may? Labour to get a greater maflery of your eftate , and love of the world, that you may be able to com- mand it for God •, ever counting a large heart, a mer- cy greater than a large purfe. Value your felves by your inheritance in the other world, and not by your honour and riches in this : You may (as Saints) call that your own 5 but this , alas, is only your Mafters Cafh in your hand, for the disburfement of which, you muft account, and that to a penny; Be abundant in the acts of Charity and let the Papjls know, that good works will grow on Proteftant ground , where there is no hope of merit allowed to water them. Be not much in that company , that will neither give, nor take a- ny good.

You will finde, Honoured friends , that Religion is a ferious bufinefle , and will require your wifeft thoughts , and beft care to manage it well. There is an unhappy proverb ( which the formal Courtfhip, rather than cordial friendfliip , that Religion findes a- mong many great perfonages , hath occahoned , ) <viz, A little Religion goes a great way amongft great onest, whereas in all reafon , that which may palTe for great Religion among inferiours , mould be thought little by thofe that are mounted higher on the hill of honour 5 becaufe they owe more fervice to God, and the Devil owes more fpight to them. Their temptations are great- er , not only in more danger to fall , but in falling alfo ; becaufe of the height they fall from. The good Lord help you , to belie this proverb more and more, that you

may

The Epiflle Dedicatory.

may convince the world ; greatneflfe , and goodnefTe3 are not fo irreconcileable 3 but may be perfwaded to dwell in one houfe, yea, lie in one bofome. This difcourfe , that I here humbly prefent to your hands ( a little fruit of my labours b that grew in your Fa- thers foyle. ) If you water it with prayer in the read- ing of it , may ( I hope ) througn Gods blefling , give encouragement , and alfo reach fome help to you in the work % which that it may do, mail be the prayer

Of your humble fervant

in the Lord, Levtnhm, OSob. 1^57,

William Gurnall,

'

»;

THE

CHRISTIAN

I N

Complcac Armour,

Part. 2.

Ephes. 6. 14. £ Stand therefore and"]

He Apoftle had laid down in general, ver. 13. what Armour the Chriftian Souldier muft ufe, Awiour of God. Now left any fhould ftamp divinity upon what is humane, and make bold to fet Gods Name on their counterfeit ware, calling that Armour of God, which comes out of their private forge fasPapifts, and many carnal Proteftants alfo do, who invent weapons to fight the Divel with, that never came into Gojis heart to appoint )He therefore comes more particularly to flhew whit this whole Armour of God is, defc ribing it piece by piece, which together make up the compleat fuit, and every way furnilh the Chriftian to take the Field againft this' his e- nemy. We (nail handle them in that order we flnde them here laid by the Apoftle. Only fomething would briefly be firft faid to the pofture given us in charge, as that which we are to obferve in the ufe of every piece, and therefore prefixt to all, bscaufe it hath influence into all. The pofture lies in thefe words, Stand therefore t 5*7* , fiand. This word is the fame

B with

I

Stand therefore

with the lall in the precedent v. But neither in the fame mood, nor fence: There put for viilory and triumph when the war is done,here for the Chriftiahs poffure in the ft\ht,and in order to ic. It is a military expreflion,a word of command that Captains ufe upon different occafions flo; their Souldiers, and fo imports feverai duties that are req«ise<iat fhe Chrifiians hands.

CHAP. I.

Wherein is briefly fljetzed the necejfity of re- fifting Sat ans tempt Miens , with the danger cf yielding to them*

FIrft, to fiand, is oppofed to a cowardly flight from, or treacherous yielding to the enemy. When aCaprain k^s his men begin to fhrink, and perceives forhe difpofition in them to flee or yield, then he bids ftaud3 tkst is, ftand manfully to it, and make good your ground again!* the enemy, by a valiant re- ceiving his charge, aud repelling his force. The word taken thus, points at a fuitable duty incumbent on the ChriHian, which • take in this note. Note. Satan in his temptations is ftoutly to be refilled, natinanyri wife yielded unto. ! mf. i. The command is exp rede for it, \cPet.^.9. whom Reaf. l. refift ftedfafi wthe faith. Set your felves in battel againii him, as the word imports, fight him when ever- he comes. Souldi- ers mull keep clofe to their Commitfion, whatever comes on it. When fiab fent Vriah to (land in the fore-front of the battel, in the face of death it felf, he could not but fee his danger, yet he difputes not the matter with his General; obey he muft, though he lofes his life upon the place. Cowardife and difobedience to the Leaders command, are counted among the Turks the moll damning finnes ; and fhali they be thought peccadilioes, little ones by us that haveChrift for our Captain toferve, and finne and the Divel for enemies to fight? To re- fill fome temptations may coft us dear. Ye have not yet refifted unto blood f faith the Apofile ) ftriving againft fw> Heb. 12.4. implying it may come to that, and if it fiioufd , it alters not

the

^ . —— — — **—

Sumd -therefore

thscafe, nor gives a difpenfation to fliifr/for our felves, by chooting to finnc, rather than to fuffer. The %jman Captain faid it was ncceifary to faile,aiottolive; and fhall a Chriftt- an be afraid of his duty, when it is attended with outward ha- zard ? The Souldier carries his Princes honour into the Field with him, and fo doth the Chriilian his Gods , when ever he is call'd to conteft with any temptation : Now it will be feen at what rate he values his honour. Davids fubjeAs va- lued him worth ten thousands of their Uvea, and therefore would die every man of them, rather than hazard him ; oh how unworthy is it then to expofe the Name of God. to reproach, rather than our felves to a little fcorne, temporal fofle or trou- ble? It was Pomfeys boaft, that at a word or nod of his, he could make his Souldiers creep up the fteepeft Rock on their hands and knees , though they were knock't down as faft as they went up. Truly, God is not prodigal of the blood of his fervants, yetfometim.es he tries their loyalty in ha id fer- vices, and fharp temptations, that he may from their falhful- nefie to him; and holy ftoutneffe in^ieir fufferings for hi -n, triumph over Satan, who was fo impudent as to tell God , that one of his choiceft fervants did but ferve himfelf in fer- ving of him, doth Job feare God for nought > as if when any (harp encounter came, he would turn head, and rather curfe God, than fubnit to him ; and therefore we finde the Lord glo- rying over Satan, Job 2. 2. Still he holdtth fafi his integrity ^ although then moved $1 we aga'mji him^ as if the Lord had faid, what doeft think now Satan ? hath not fob proved thee a loud liar? I have fome fervants thou feett that will feFvc me without a bribe, that will hold fait their integrity, when they can hold fait nothing elfe. Thou haft got away his e- ftate, fervants and children, and yet he ftands his ground , and thou haft not got thy will of hi.n, nor his integrity from him.

2. God funiifheth >ts with Armour for this end, that we fhould ftand it outvali.vr.tly, and not yield to Satan tempting. 2. To deliver up a Caftle into an enemies hand, when 'tis well provided with ammunition to defend.' it, is fha rueful and un- worthy of fuch a truft. This rriakes the Chriftians finne more diihonourable than anothers, becaufe he is better appointed

B 2 to

Stand therefore

to make refinance. Take a gracelefle foul , when foliciced (fuppofe) toafinnethat promifeth carnal pleafureor proric> 'tis no great wonder that he yields at firft fummons , and delivers up himfelf prifoner to Satan : The poor wretch, alas, hath no Armour on to repel the motion. He taftes no fweet- nelTe in Chrift; what marvel i> it, if his hungry foul for want of better food, falls on board upon the Divels chear ? that he, who hath no hope of another world, be made to (hark and prole to, get fome of this ? The Goat (we fay) mutt browfe where (he is tied, and the Tinner teed on earth and earthly things, to which he is ftaked down by his carnal heart. But the ChriUian hath a hope in his bofome of another guefle glory than this pedling world can pretend to ; yea, a faith that is able to entertain him at prefenc with fome of hea* vens joyes, it being the nature of that grace to give exigence to the good things of the promife ; this helmet on, and fhield lift up, would keep off a whole fhowre of fuch arrows from hurting the Chriftian. God hath reafon to take it the worfe at his hands to yield, that mi^ht have flood, would he but have made ufe of thoie graces which God hath given him for his defence, or called in help from heaven to his fuccour. Haft thou eaten (faith God to zAdam) of the Tree whereof I com- manded thee that thou Jhouldft not eat} Gen. 3. The accent lies in Thou. It was not fure for hunger* thou hadft a whole Paradife before thee j haft thou eaten,that wert provided fo well to have withftood him ? Haft thou, may God fay to the Chriftian, eaten of the Divels dainties who haft a key to go to my cupboard ? does thy heavenly Father keep fo ftarv'd a hpufe , that the Divels fcraps will go down with thee?

Thirdly, the Ghriftians fafety lies in refifting. All the Ar- mour here provided is to defend the Chriftian fighting, none to fecure him flying. Stand, and the day is ours; Flie or yieldr and all.is loft. Great Captains to make their Souldiers more refolute, do fometimes cut off all hope of a fafe retreat to them that run away • Thus the Norman Conqueronr as foon a$ his men were fet on Englifh fhore, fent away his fhips -in their fight, that they might refolve to fight or dye. God takes away all thought of fafety to the Coward. Not a piece

to 1

Stand therefore

to be found for the back in all Gods Armory. Stand, and the bullets light all on your Armour ; Flie, and they enter in- to your hearts. 'Tis a terrible place, Heb. 10. 38. The juft jball Live by faith, bm if any man draw bac^ my fonl pail « have no f/eafure in him. He that ftands to it tajievingly comes off with his life-, buthethatrecoyles, and runnes from his colours, as the word t&wsw'awt** imports, God will have no pleafure in him, except it be in the juft execution of his wrath on him. And doth he not make a fad change , thit from fighting againft Satan, engageth God as an enemy a- gainft him ? There is comfort in ftriving againft finne and Satan, though to blood ; but none to lie fweating under the fiery indignation of a revenging God. What Satan layes on, God can take off; but who can eafe, if God layes on? What man would not rather die in the Field fighting for his Prince , than on a Scaffold by the Axe, for Cowardife or Trea- chery ?

Fourthly, the enemy we have to do withal is fuch as is 4 only to be dealt with by reiifting. God is an enemy that is overcome by yielding ,, the Divel oncly by force of Armes.

Firft, he is a cowardly enemy; though he fets a bold face 1. on it in tempting, he carries a fearful heart in his breaft. The work is naught he goes about; and as a thief is afraid of e- very light he kcs, or noifehe hears in the houfe he would rob ; fo Satan is difcouraged where he findes the foul waking , andinanypofturetooppofehim. He fears thee (Chriftian) more than thou needeft him. Jejns I k»owy and Taut I k»owy (faid the Divel) Atts ip. ij... That is, I know them to • my ftiame, they have both put me to flight, and if ye were fuch as they, I fhould fear you alfo. Believe it foul , he trembles at thy faith; put it forth in prayer ro< call for help to heaven againft him, and exert it vigoroufly by rejecting the motions he makes, and thou {hale fee him runne. Did Souldiers in a Cattle know that their enemies belieging them were in a diftrafted condition, and would certainly upon their fallying out, break up, and flie away, what metal and cou- rage would this fill them withal? The Spirit of God (who knows well enough how fquaresgointheDivels camp,) fends

B 3 this

2.

5 Stand therefore

this intelligence unto every foul that is beleaguered by his tem- ptations, ?am.<\.%. Rejiit the Divet, and he will flee from yon. He cannot hurt us without our leave. The Divel is not fo oood a drawer, but when he findes it comes not, the foul yields not, his heart then failes him, at leaft for theprefent, as in Chrifts combate, 'tis faid, he departed from him for a feafen. •When the Divel continues long the fame fuit, 'tis to be fear- ed, that perfon though he hath not fully promifed him, yet he hath not given him a peremptory denial. He is a fuitor that liftens for fomething to drop from the creature that may encourage him to profecute his motion ; no way to be rid of him , but to fhut the door upon him , and deny all dif- courfe with him , which prompts to the fecond Cha- racter.

2. He is an encroaching enemy, and therefore to be refitted. Let w; the Smtie go down ufon your B7v#A (faith the Apol-HeJ neither give p lace to the Vivel, Eph.4.26. as fouldiers by cow- ardly leaving fome out-work they are fet to defend, give place to their enemy who enters the fame, and from thence doth more eafily (hoot into the City than he could be- fore. Thus yielding in one temptation, we let the Divel into our trench, and give him a fair advantage to do us the more mifchief. The angry man while he is raging and raving, thinks, may be,no more but to etfe his pa {lion by difgorging it in fome bitter keene words; but alas while his fury and wrath is rally- ing out at the portal of his lips,the Divel finding the door o- pen, enters and hurries him further than he dream 't of. We have not to do with an Hanibal, who rho'ugh a great ftvord- man, yet wanted the Art of following and improving the ad- vantages his victories gave him , but with a cunning Divel that will eafily Iofe no ground he gets ; our beft way there- fore is to give him no hand-hold, not fo much as to come near the door where finne dwells, leait we be hooked in ; if we mean not to be burnr, let us not walk upon the coales of temptation; if nottobetand, let us not Hand where the Sunne lies. They fure forget what an infinuating' wriglin^ nature this Serpent hath, that dare yield to him in fomething, and make us believe they will not in another; who will fet in the company of drunkards, frequent the places where the fin is

committed,

Stand therefore

committed, and yet pretend they mean not to be fuch ; that will proflitute their eyes to unchafte obje&s , and yet be chafte ; that will lend their eares to a; y corrupt doctrine of rhe times, and yet be found in the faith ; this isaftrongde- luhon that fuch are under. If a man hath not power enough to refill Satan in the lefie, what reafon hath he to think he friall in the greater ? Thou hart not grace ( it feemes ) to keep thee from throwing thy felf into the whirle of tem- ptadon,and doft thou think,when in it,thou fhalt near up againft the dream of it; > one would think-it iseafter when in the Ship,to keep from falling over-board, than when in the Sea, to get fafely into the Ship again.

Thirdly, he is an accufig enemy ; and truly folly is in that mans name , who knows what a tell-tale the Divel is, and yet will by yielding to his temptation put an errand in? to his mouth, with which he may accufe him to God, Some fooliihly report that "Witches cannot hurt, till they re- ceive an almes: ButIamfure,folongasthoufheweftnokind- nefle to the Divel, he cannot hurt thee,becaufe he cannot accufe thee ; take up therefore holy fobs refolution, fob 27. My rlgh- teotifveffes 1 r hold fafty my heart (hall notrefroich me fo long as I live. It is never fad indeed with the foul till the barking is with- in doors ; confidence f not the Divel) is the bloocf-hound that pulls down the creature. Oh let not that reproach thee,and thou art well enough,

CHAP.

8

Stand therefore

C H A P. II.

.2.

Note.

Wherein is (hewed what it is fir a Chriftian tofiand in order > together with his duty in this particular, and the danger ef firagleri from their own place.

SEcondly, to ft and, amounts to as much as to (Und every one in his rank and proper ftation, and is here oppofed to all diforder or (trading from our place; when a Captain fees his fouldiers marcn, or fight out of their rank and order, then he bids ttoxd. Military discipline is fo ftrict in this cafe, that hallows none to fiirre from their place without fpecial warrant. It hath coft fome their lives -for fighting out of their place, though with great fuccefle. tjkanliw killed his own fonne for no other fault. From hence ths note is,

That it (nould be the care cf every Chriftian, to ftand or- derly in the particular place wherein God hath fet him. The Divels method is firft to rout, and than to mine. Order fup- pofeth company; one that walks atone cannot go out of his rank. This place therefore and rank wherein the Chriftian is to ftand, relates to fome fociety or company in which he walks. The Chriftian may be conlidered relating to a three- fold fociety, Church, Common-wealth and Family. In all there are feveral ranks and places. In the Church, Officers and private Members. In the Common- wealth, Magillrates and people. In the Family, Mafters and Servanrs -, Parent and Children ; Husband and Wife. The welfare of thefe focieties confifteth in the order that is kept, when every wheel moves in its place without daflung, when every one contributes

by

Stand therefore

by performing the duty of his place to the benefit of the whole fociety ; But more diftinSly, then a perfon ttands orderly in his place when he doth thefe three things.

Firft, when he underftands the peculiar duty of his place and relation. The wifdome of the prudent is to under (land, his way , Prov. 14. 8. his way, that is the way which he in par- ticular is to walk. It will not profit a man to know the way to Tor^ if going to London ; yet how prone are we to ftudy anothers way and work than our own ? The fervant what his Mailers duty is, not what his is to his Matter. The peo- ple what the Minifter in hi? place fhoulddo, rather than what is incumbent on themfelves to fuch as are over them in the Lord. It is not knowing anothers duty , no nor cen- tring the negligence of another , but doing our own will brings us fafely and comfortably to our journeys end , and how can we do it, except we know it ? Solomon in no one thing gave a greater proofe of his wifdome, than in asking of God wifdome to enable him for the duty of his place.

Secondly, when knowing the duty of our place , we confci- 2. encioufly attend to it, and lay out our felves for God therein, What Paul charged Timothy in his place , rhat every Chri- ftian muft do in his ; hemuli meditate on thefe things, and give himfelf wholly to the discharge of his duty, as a Chriftian in fuch a place and calling , «? rirote Idt , 1 7 lm. 4. 1 $. be in them, let thy heart be on thy work, and thou wholly taken up about it. The very power of godlinefle lies in this. Religion, if not made practicable in our feveral places and callings, becomes ridiculous, and vanilrierh into an empty notion that is next to nothing. Yet many there are that have nothing to prove themlelvesChrittians,but a naked profelTion,of whom we may fay as they do of the Cinnamon-tree, that the bark is more worth than all they have befides. Such the Apoftle fpeaksof, Tit, 1. 16. 'They prof effeth .it they know God, but in works they deny him-, being abominable and difobidient , and to every good rtork^ reprobate. What good works the Apoftle means, will appear by the next words, chap.2.1. where in oppo* ntion to thefe he preileth thole dunes which Chriitians in their particular places and relations ( asbecometh hoiinefle ) ought to performs, A good Christian and a difobediem wife, a

C godly

i o Standtherefore

godly man an J an unfaithful fervanf , or undutiful childe , is a contradiction that can never be reconciled. He that walks not uprightly in his houfe, is but an hypocrite at Church. He that is not a Chriftian in his ihop, is not in his clofeta ChrilHan, though upon his knees in prayer. Wound Religion in one part, and 'tis felt in every part. If it declines oneway, it cannot thrive in any other. All that mifcarry in Religion,do notthe fame way mifcarry. As it is in the regard of our natural life , fome ( 'tis obferv'd ) die upwards , fo me down-wards. In one, the extreame parts, his feet are firit dead/ and fo creeps up to the lepges, and fo at laft takes hold on the vitals ; in another his iuperiour parts are firR in- vaded. 1 hus in profetfion, fome, their declining appears firrt in a negligence of duties about their particular callings, and duties they owe by their place and relation to man, who all this while feeme very forward and zealous in the, duties of worlhip to God, much in hearing , praying, and fuch like : others falter firft in thefe, and at the fame time feemvery ftric-t in the other; both deftru&ive alike to the foul , they both meet in the ruine of the power of °odlinefle. He ftands orderly that makes confcienceofthe whole duty that lies on him in his place to God or man.

Thirdly, to ftand orderly, it is requiike that we keep the bounds of our place and calling. The Jfraelites were commanded^ fitch every man by his oven ftandard, Numb 2. 2. The Septuagint tranflates it , **7«t -niyva , according to order. God allows no ftraglers from their itation in his army of .faints. As the Lord hath ca\bd every man^fo let him wall^ iCor. 7. 17. Our walk mult be in that path which our Call beats our. We are therefore commanded every one to do his own bufaefie , iThef.4. 11. That which is the Commanders bufineffe in an army, i nor the private foul Hers ; The Magiltrates , not the fubje£ts ; The Ministers, not the peoples. That which is juiiiceinthe H.'.ier, is murder in another. They are iJta, our own things, th.it corie within the compaffe of our general or particular calling ; out of thefe, we are out of our dioceflfe. O whit a quiet vvorld fhould we have, if every thing and oeribn knew his own place 1 If the fea kept its own place we

ibould

Stand therefore

U

ftiould have no inundations ; if men had theirs, we fhould nei- ther have feen fuch Hoods of finne, nor miferies, as this un- happy age has been almoft drowned with. But it mull be a ftrong bank indeed, that can containe our fluid ipirits within our own termes. 'Peter himfelfvvas- fharply chid, for pryin^ out of a curiofity into that which concern'd him not. whatis that to thee ? J ohn 2 1 . 22. as if £ hrifi had faid, JFVw,meddle with thy own matters, this concerns not thee ; which {harp rebuke ( faith one ) might poflibly - make Peter afterwards give fo drift a charge again!*, and let fo black a brand upon this very fin, as you may finde, 1 Pet. 4. 1 5. where he ranks the buhebody among murderers and thieves.

Now to fix every one in his place, and perfwade all to ftand orderly chere without breaking their rank, thefe rive corifidera- tions ( me thinks ) may carry ibme weight,among thofe efpeci- ally , with whom the Word of God in the Scripture yet keeps its authority to conclude and determine their thoughts.

1. Confide r, what thou doeft out of thy place is not accep- table to God, becaufe thou canft not do it in faith, without 1. which it's imfojfible to pleafe God; and_it cannot be in faith, becaufe thou haft no call. God will not thank thee for do- ing that which he did not fet thee about ; polhblythou haft good intentions -, fohad Vz,z,ah in ftaying the Ark, yet how well God liked his zeal , fee zSam.6.j. S*»/himfelf could make a faire (lory of his facriricing, but that ferved not his turne. It concernes us not only to ask ourfelves what the thin % is we do, but alfo who requireth this at our hands? To be fure, God will at laft put us upon thatqueftion, and it will go ill with us if we cannot {"hew our commiflion. So long we mult needs neglect what is our duty, as we are bufie about that which is nor. The Spoufe confeflfeth this, Cant. 1.6. 7 hey mac'.e me the keeper of the viney.irds^ but mine oven vineyard have I r,ot Ijept ; fhe could not minde theirs and her own too; our own iron will cool while we are beating ano- riiers. And this muft needs be difpleafmg to God, to leave the work God lets us about, to do that he never commanded. When a Matter calls a truantly Scholar to account, that hath b^en milling fo me dayes from Schoole, would this be a good

C2 plea

13 Stand therefore

plea for him to tell his Matter, that he was all the while in fuch a mans fhop at work with his tooles ? No lure, his bufmefle lay at School, not in that fhop. 2 2. By going out of our proper place and calling, we put

our felves fr»m under Gods protection : The promife is , he ^?vill keep us in alUnr wsyes, P fa/me gi . 1 1 . when we go out of our way, we go from under his wing. We have an excel- lent place for this, I Cor, 7. 24. Let every one wherein he ;\ called, therein abide with Cjod. Mark that phrafe, abide with God, As we love to walk in Gods company, we mult abide in our place and calling ; every itepfiom that is a departure from God; and better- to ftayat home in a mean place, and low calling, wherein we may enjoy Gods fvveet prefence,than g© to Court, and there live without him. Tis like you have heard of that holy Bifkop, that in a journy fell into an Inne, and by fome difcourfe with the Hoft, finding him to be an Atheift, or very atheifiical, prefently calls for his fervant to bring him his horfe, faying, he would not lodge there , for God was not in that place. Truly when thou art in any place, or about any work to which thou art not called , we may fafely fay, God is not in that place, or enterprize; and what abold adventure isittoftay there, where you cannot expect his prefence to affift, o: protect ? As a bird that wandnth from her neft , [0 is a man th^twandreth from his place, Prov. 27. i>. God took fpecial care, that the bird fitting over her egges in her neft fhould not be hurt, Vent. 22. 6. but we finde no- thing to fecure her if found abroad. In doing the duty of our place, we have heavens word for our fecurity ; but upon our own peril be it if we wander ; then we are like Shimei out of his precincts, and lay our felves open to fome judge- ment or other. It is alike dangerous to do what we are not call'd to, and to neglect or leave undone the duty of our place. As the earth could not bear ( orahs ufurpation of whit be- long'd not to them, rJut fwallowed them up. So the fea could not but bear witnefle ' againfl: Jonah the run-away Pro- phet, difdaining to waft him, that fled from his place and work that God called him to. Nay heaven it felf would not harbour the Angels, when once they left their own place and office that their Maker had appointed; fo thofe words,

Jitde

Stand therefore jg

fude 6. AtoKinsovl^i to tftov oiKHTtiftov , I find fnoft probably interpreted. The ruine of many fouls breaks in upon ' them at this door. Firft rhey break [heir ranks, and then they are led further into temptation. Abfidom firft looks over the hedge in his ambitious thoughts , a King he would be ; and this wandring defire beyond his place, lets in thoie bloody linnes, rebellton,inceft and murder, andthefe ripen'd him for, andat I jft delivered him up into the hands of divine vengeance. The A^flU joynes order and ftedfaftnefle together, Co!, 2. 5. J am wtt» you in the Sp:r/ty loywg and beholding your 'order , and the ft:df*ftnejfc of 'your faith. If an army itands in cloie order, everyone in his place attending his duty, content with his work, 'tis impregnable in a manner. How came many in our dayes, to fall from their ftedfaftnefle, but by breaking their order !

3. We fhall never be charged for not doing 'anothers work, 3 • Give an account of thy ftewardfhip, Luke \6.1. that is, of what by thy place thou wert intruded with. We may indeed be acceffory to anothers finne and mifcarriage in his place. Be not partakers with themy faith the Apoftle, Ephef. ^ .7. there is a partnership ( if not very watchful) that we may have with others finnes , and therefore we may all fay Amen to that holy mans prayer, Lord forgive me my others fins. Merchants can trade in bottomes that are not their own, and we may finne with other mens hands, many wayes, and one efpecial- ly is, when we do not lend our brother that aflfiftance in his ■ work and duty, which our place and relation obligeth too; but 'tis not our finne, that we do not fupply anothers negli- gence y by doing that which belongs not to our place. We are to pray for Magitirates that they may rule in the feare of God, butiftheydonot, we may not itep upon the Bench, and do his work for him. God requires no more th.m faith- fulnefle in our place. We do not find fault with an apple-tree if it be laden with apples ( which is the fruit of its own kinde) though we canfinde no figs or grapes growing on it; we expert thefeonely from their proper root and ftock. He is a fruitful tree in Gods Orchard, that brings forth his fruit in his feafon, Pfal. 1.3. 4.. There is poor comfort in' furTering, fordoing that' £t

C 3 which

\:

Stand therefore

which was not the work of our place and calling. Before we launch out into any undertaking, it behoves us to ask our felves, and that ferioutly, what our tackling is, if a ftorme fhould overtake us in our voyage. It is folly to engage in that enterprize, which will not bear us out, and pay the charge of all the lode and trouble it can put us to. Now, no comfort, or countenance from God can be expected in any fuffering, except we can entitle him to the bufineffe we fuf- fer for. For thy fake are we lulled all the day bug, faith the Church, Pfalme 44. 22. But if fuffering findes us cut of our calling and place, we cannot fay, for thy fake we are thus and thus afflicted, but for our own fakes; and you know the Proverb, Self-do , [elf -have. The Apoftle makes a vaft difference between fuffering as zbujie body, and fuffering as a Chriftiax, i Pet. 4. 1 5, 16. Tistothe latter he faith , let him not be a flamed, but la him glorifie Cj od on this behalf ; as for the bufie body, he mates him with thieves and murderers; and thofe, 1 trow, have reafon both to be afhamed and a- fraid. The Carpenter that gets a cut or wound on his leggz from his axe, as he is at work in his calling, may beare it more patiently and comfortably, then one that is wantonly mealing with his tooles, and hath nothing to do with fuch work. Whin affliction or perfection overtakes the Chrifii- an travelling in the way Gocj hath fet him in, he may fhew the Bible as that Holy man ( fuffering for Chriilj did, and fay, 1 lis hath mads me poore, this hart) brought me to prifon , that is, his faith on the truth*, and obedience to the com- mands in it, . and therefore may confidently expect to tnffcr at Gods colt, as the fouldie: to be kept and maintained by his Irinceinwhofe fervice he hath lo!t his limbs. Bat the other thit runnes out ofhisphce, and fo meets with fufte rings , he hath this to imbitter them, rh.it he can look for nothing from God but robeibunc'ly chid for his paines, as the child isieiv'd, tharjecsfome hurt while he is gadding abroad, and when he comes home at night with his batter'd face, meets v\i:h a whipping from his father, into the bargaine for be- ing from home. This hy heavy on the fpirit of that learn- ed German, Jvhanvis Fimcciw, who of a Miniilerofthe Go- fpel in his Princes Court, turn'd Miniiler of State to his

Prince

Stand therefore 1 5

Prince, and was at laft for Tome evil counfel ( at leaft fo jud-fd ) condemned to die. Before he fuffered, he much lamented the leaving of his calling, and to warne others left this Diftick.

Difce meo exemplo mandato munere fungi,

Et fuge ceu peftem wV <B0to7r&Lfy.Qn/tw. To keep thy place and calling learn of me : "Flee as the plague a medlar for to be.

Fifthly, it is an erratique fpiritthar ufually carries men out of their place and calling. I confeffe there is an Heroicm im- petus, an impulfe which fome of the fervants of God have had from heaven, to do things-extraordinary, as we read in Scripture of CMefes, Gideen, Phineaf, and others. But it is dangerous to pretend to the like , and unlawful to expe& fuch immediate commiiTions from heaven now, when heiflu- eth them out in a more ordinary way, and gives rules for the fame in his Word; we may as well expect to be taught extra- ordinarily, without ufing the ordinary means, as to be call'd fo. When 1 fee any miraculoufly gifted, as the Trophets and A- pofiles, then I fhall think the immediate calling they pretend to is Authentick. To be fure, we finde in the Word,extraordinary calling and extraordinary teaching go together. Well, let us iee what that erratique fpirit is which carries many our of their place and calling. It is not alwayes the fame; fome- ttmesit'sidlenefle. Firftmen neglect, what they fhould do, and then are eafily perfwaded to meddle with what they have nothing to do. The Apoftle intimates this plainly, 1 Tim. 5.1 3. They learn to be idle, wandering from houfe to houfe , and not only idle, but bufie bodies. An idle perfon is a gadder ; He hath his foot on the threshold, eafily drawn from his own place, andasfoon intoanothers DioceflTe. \\t is at leifiire for ro heare the devils chat. He that will not ferveCod in his own place; the devil, rather than he fhall fiandout, will fend him of his errand , and get him ro put his fickle into ano- therscorne. Secondly, its pride, and difcontent that makes perfonsgoout of their place; fome men are in this very un- happy, their fpirits are too big and haughty for the place

Gfod

1 5 Stand therefore

God hath lee them in. Their calling maybe, is mean and low, but their fpirits high and towring , and whereat they fhould labour to bring their hearts to their condition , they project how they may bring their condition to their proud hearts. They think themfelves very unhappy while they are (hut up in fuch (freight limits, ( indeed the whole world is too narrow a walk tor a proud heart, aftnat m- foellx angufto limite mttnAl. The world was but a little eafe to Alexander') fhall they be hid in a croud, lie in an obfcure corner, and dye before they let the world know their worth? No, they cannot brook it, and therefore they muft get on theftage, and put forth themfelves one way or other. It was not the priefts work that Corah and his complices were fo in love with, but the PrUfis honour which attended the work, this they deiired to fhare ; and liked not to fee others runnc away with it from them;, nor the zeal that Abfalom had to do juftice, which made his teeth water fo after his fathers Crown, though this muft filver over his ambition. Thefe places of Church and State are fuch faire flowers, that proud fpirits in all ages, have been ambitious to have them fet in their own garden; though they never thrive fo well as in their proper foyle. In a third , 'tis unbelief; rhis made V^z>ah ftretch forth his hand unadvifedly to ftay the Ark that (hook, which being not a Ltvite^ he was not to touch. See Numb.^.\%. Alas! good man, it was his faith fhook more dangeroufly than the Ark, by fearing the fall of this, he fell to the ground himfelf.God needs not our fmne to fhoar up his glory, Truth, or Church. Laftly, in fome it is mif-in- formeu zeal ; many think they may do a thing , becaufe they cm do it. They can preach, and therefore they may •, where- fore elfe have they gifts ? certainly the gifts of the Saints need notbe loft any of the fa , though they be not laid out in the Minifters work. The private Chilian hath a large held wherein he may be iervicab'e to his brethren, he need not break the hedge which Gcd hath fer, and thereby occaiion fuch diiorder as we fee to be the confequence of this. We read in the Jctoijh. Law, Exod. 22. that he who fet a hedge on rire, ana that fire burnt the corn (landing in a field , was to make relUmtion, though he only fired the hedge , ( may be

nor

Stand therefore. \j

not intending to hurt the come) and the reafon was , becaufe his firing the hedge was an occafion of the corn's being burnt,though he meant it not. I dare not fay, that every private Cbriftian who hath in thefe times taken upon him the Minifters work , did in - tend to make fuch a combuftion in the Church, as hath been, and ftill fad!y is among us (God forbid I fhouid think fo) But, O that I could clear them from being accefTory to it , in that they have fired the hedge which God hach (tt between the Minifters calling and peoples. If we will acknowledge rhe Miniftery a par- ticular office in the Church of Chrift, (and this i thin k the Word toll compel us to do,) then we muft alio confeffe ic is not any ones work, ( though never fo able) except called to the office. There are many in a Kingdome to be found, that could do the Princes errand ('tis like) as well as his EmbafTadour, but none takes the place but he that is fent, and can (hew his letters credential. Thofe that are not fent and commiffionated by Gods call for Minifterial work, they rmy fpeak truths is wdl as they chat are , yet of him that ads by vercue of his calling , we may fay that he preachcth with authority, and not like thofe that can (hew no commiffion, but what the opinion rhemfelves have of their own abilities gives them. Do' ft thou like the Minifters wo^k ? why (honld'ft thou not delire the office that thou mayeft do the work acceptably ? Thou doeftfinde thy felf (gifted as thou thmkeft for the work, but were not the Church more fit to judge fo flan chy felr? and if thou (hould'ft be found fo by them appointed for the tnaf who would not give thee the right hand offeliowfhip? there are noc fo m*ny labourers in Chrifts field but thy help (if able) would be accepted ; but as now thou a&eft, thou b;ingeft thy felf into fuf- pition in the thoughts of fober Chiftians, as he would juftiy do, who comes into the field, where his Prince hath an army , and gives out hecomes to do his Sovereign fervice againft the common enemy, yet ftand> by himfelf at the head of a troop he hath got to- gether, and rcfufeth to take any commiffion from his Princes Of- ficers, or joyn himfelf with them •. I queftion whether the fervice fuch a one can perform, ((hould he mean as he fays, which is to be feared) would dafo much good, as rhe diftra&ion (which this his carriage might caufein the army) would do hurt.

D CHAP.

s

Stand therefore

CHAP. III.

Wherein k contain d the third and lafi impor- tance of the word fland> and the Christi- ans duty of Ji an ding on hk watch /pollen to y why he is to natch , and how he jhonld.

THirdly , to florid, here is oppofed to fleep and fleatb, (land- ing is a waking , watching pofture; when the Captaine fees his fouldiers lying fecure upon the ground afleep , He bids ft and to jour armes , that is, ftand and watch. In fome cafes it is death for a fouldier to be found afleep , as whert- he is appointed to ftand fentinel , or the like ^ now to fleep; defeives death , becaufe he is to wake that the whole army may fleep ; and his fleep may coil them their lives- therefore a great Captain thought he gave that fouldier but his due , whom he runne through with his fword , becaufe he found him afleep when he (hould have flood Sentinel , excufing his feverity with this , that he left him but as he found him , Afortuiim inveni , & wortuum riliqtti , / found' bint dead in fleep, and hft him but afleep in death. WatchfulncfTe is more needful for the Chriftian fouldier than any other , becaufe other fouldiers fight with men that need fleep as well as themfelves ; but the Chriftians grand enemy Satan , is ever a- wakc and walking his rounds, feeking whom he may fur- prife. And if Satan be alwayes awake , it is dangerous for the Chriftian at any time to be fpiritually afleep, that is, fe- cure and careleffe. The Chriftian is feldomc worfted, by this his enemy , but there is cither treachery or negligence in the

bulineflc

Stand therefore

bufineffe^ either the unregenerate part betrayes him, or grace is not wakeful to make a timely difcovery of him , fo as to prepare for the encounter, the enemy is upon him before he is thorowly awake to draw his fword. The Saints flecping time, is Satans tempting time; every flie dares venture to creep on a fleeping lion. No temptation fo weak, but is ftrong e* nough to foile a Chriftian , that is napping in fecurity : Samp- /e» afleep, and Dalilah cues his locks. Saul afleed , and the fpeare is raken away from his very fide , and he never the wifer. Noah afleep , and his gracelefle fonne has a fit time to difcover his fathers nakednefle. Entkbus afleep, nods, and falls from the third loft, and is taken up for dead. Thus the Chriftian afleep in fecurity may foone be furprifed fo , as to lofe much of his fpiritual ftrength ; The joj of the Lord wh.ch is hts ftrength^ be robd of his fpeare, his armour , graces I mean , at leaft in the prefent ufe of them , and his nakednefle disco- vered by gracelelte men , to the (name of his profeflion j as, when bloody Joah could take notice of Davids vain-glory in numbring the people, was not Davids grace afleep? yea, he may fall from a high loft of profeflion, fo low into fuch fcan- dalous pra&ifes , that others may queftion whether there be any life of grace indeed in him. And therefore it behoves the Chriftian to ftand wakefully ; fleep ftcales as infcnfiblyon the foul, as it doth on the body. The wife Virgins fell afleep as well as the foolifh , though not. fo found ly ^ take heed thou doeft notindu'gethy felf in thy lazy diftemper, but ftir up thy feif to a&ion as we bid one that is droufie , ftand up , or walk. Yield to it by idlenefle and (loth , and itwillg-ow upon thee, beftir thy felf in this duty, and that, and it wdl over. David firft awakes his tongue to fing , his hind to play on his harp , and then Davids hearc wakes alfo , Tfalme % .8. The lion (*cis faid) when he firft wakes, lafhes himfelf with his tayle , thereby to ftirrc and roufe up his courage , and then away he goes after his prey , we have enough to excite and provoke us to ufe all the care and diligence pot able. ¥

Firft, The Chriftians work is too curious to be done well be- tween fleeping and waking, and too important to be done ilJ and flubber'd over no matter how. He had need be awake

D z that

30 Stand therefore*

that walks upon the brim of a deep river , or brow of a fteep hill. The Chriftians path is fo narrow , and the clanger is fo great , that calls for both a nimble eye to difce nc, and ftea- dy eye to direct, but aflcepyeye can do neither. Look upon any duty or grace, and ycu willfindc it lie between Scjlia and £h*r)bdu, two extremes alike dangetons. Faith the great woik of God, cuts its way between the mountaine of preemption and gulf of defpair ; Patience a grace fo neceiTary , that we cannot be without it a day, except we would be all that while befides our felves. This keeps us that we fall neither into the fleep\ apoplexy of a blockifhftupiduy, wh ch deprives the crea- ture of its fenfes •, for into a raging fit of difcontent, which hath fenfe enough , and too much, to kt\ the hand of God, but deprives the man of hisreafon , that he turns again upon God, and (hoots back the Almighty's arrows on his very face in the fury of his froward fpirit. The like we might fay of the reft. No truth but hath fome error next door co her; no duty can be performed without approaching very near the enemies quar- ters, who foon tik s the alarum, and comes out tooppofe the Chriftian } and ought he not then to h^ve alwayes h;s heart on the watch? 2 Secondly, the trouble of watching is not comparable to the.

advantage it brings. I# Fjrft , by this, thoa fruflrat'ft thedefigncs Satan hath upon,

thee : It is. worth watching to keep the houfe from robbing, much more the heart from rifling bv the Devil. Watch that ye en- ter Mt into temptation. He b-yes his flcep dear, that payes his atl l 4J* throat- cutting for it- yea, though the wound be not fo deep, but may be cured at laft. Thy not watching one night may keep thee awake many a nighc upen a more uncomfortable oc- cafion And hadft thou not better wake with care, to keep thy felf from a miichief, than afterward thy eyes be held open, (whether thou wilt or not) with paine and anr^uifh of the wound given thee in thy fleep ? you know how fadly 'DaziA. was bruifed by a fall got in his fpiritual flumber (for what ello was he, when in the even-tide he rofe from his bed, and walk- ed upon the roof of his houfe, like a man walking in his iSam.u.i. fleep?) and how many reftleflc nights this brought over this.* holy mans head, you may perceive by his own mournfulcomr

plaints

Stand the re fore. 2 1

plaints of this finne, which is the foot and fad burthen of feveal mournful Pfa/mes.

Secondly, by thy watchfulneiTe thou, (halt beft learn the evil of a flcepy ftite^ oreaflecp is not ienfibieof his own fnorringr how uncomely and troublefome to others it is, but he that is awakeisapprehenfiveof both. The man afleep in notfenfible, if laid naked by fome that would abuehim^ but he that is awake obferves, is ashamed, and covers him ; thus while thou art in a fpintual fenfe awake, thou canft not' but obfervemany un- comely paiTages in the lives of thofe profefTours, who do not watch their hearts , which will fill thy heart with pity to them , to fee how they are abufed by Satan and their own paf- (ions ,. wh ch like rude fe vants, take th.s their own time to play their pranks in , when they have made fure of their Miftreffe (grace I mean now laid afleep,) that fhould keep them in better rule: yea, it will make the blood come into thy face for fhame to fee how by their nakedncfTe, profeflTionit felf is flouted at by thofe that pafle by, and fee how it is with them •, well , what thou blufheft to fee , and pitieft to finde in another, take heed it bcfaJ not thy felf., if thou fuffereft a fpiritual (lumber to grow upon thee , thou wilt be the man thy felf that all this may come upon , and what not befides? Sleep levels all , the wife man then is no wifer than a foole, to project for his fafety ; nor the (long man better than the weak to defend himfelf; if (lumber falls once upon thy eye, it is night with thee , and thou art (though the belt of Saints) but as other men , fo farre as this fleepe prevailes or> thee.

Thirdly, by thy watchfulnefTe thou (hilt invite fuchcompa- n; in unto thee, as will make the time (hort, and fweec,and that is thy deare Saviour •, whofefweet communication and difcourfe about the things of thy Fathers Kingdome ^ will make thou (halt not grutch the eafe fl?epy Chriftians gee with the lolTe of fuch an heavenly entertainment as chou en- joyed. Who had not ( that loves his foul better than his body) rather have Davids fongs , than Davids ileep in the night ? And who had not rather have Chrifts comforting prefence with a waking foul , than his abfence with a flcepy flathful. one ? 'Tis the wathful foul that Chrift delights to-

D3 be

2,

22 Stand therefore

be with , and open his heart unto. We do not choofe that for the 'time of giving our friends a vifit, when they are aileep in their beds, nay if we be with them, and perceive they grow fleepy , we think 'tis time to leave them to their pillow, and verily Chrift doth fo too. Chrift with-drawes from the Spoule , till (he be better awake , as a fitter time for her to receive his loves. Put the (weeteft wine into a fleepy mans hand, and you are like to have it all fpilt; yea, put a purfeofgold into his hand , and the man will hardly remember in th« morn- ing what you give him over- night. Thus in the fleepy ftate of a foul, both the Chriftian lofeth the benefit, and Chrift the praife of his mercy^ and therefore Chrift will ftay to give out his choife favours , when the foul is more wakeful , that he may both do the creature good, and his creature mayfpeak good of him for it, 'jteft. J&eft. But how muft the Chriftian ftand upon his

watch ?

Anfroer. Firft , conftantly. The Lamp o f God in the T*i£<r- nacle was to bttrne alwajes, Exod. 27.20. thatis,alwayesinthe night , which fenfe is favoured by feveral other places. And I pray , what i% our life in this world but a dark night of tern, ptation ? take heed Chriftian that thy watch-candle go not out in any part of this darkfome time , left thy enemy come up- on thee in that houre. He can fiode thee, but not thou refift him in the dark; if once thy eye be (hut in a fpi itual (lum- ber, thou art a fa r- mark for his wrath-, and know thou canft not be long off thy watch, but the Devil will hear on'c.Thc Devil knew the Apoftles fleeping time, and then he defircs leave to winnow them , Luke 22. Ke law they were in fbme dis- order , the eye of their foul began to be heavie, the thief rifcth when honeft men go to bed. The Devil, lam fuie, begins to tempt when Saints ceafe to watch ; when the ftaff is thrown away , then the wolf appears. VVhen the foul puts her danr/er (urtheftoff, and lies moft fecure , then 'tis neaieft < therefore la- bour to be conllant in thy holy care , the wane of this fpoiles all. M>me you (hall have, that after a great fall into a fin chat hath bruifed them lorely , will feeme very careful for a time where they fet their foot how they walk , and what company they come in • but as foone as the forcnefle of their

con-

Stand therefore 33

confciences weares off , their watch broke up^ and they are as carelefle as evcr^ like one that is very care.'ul to (hut up his fhop ftrongly , and may be fet up late to watch it alfo, for two or three nights after hath been robbed, but then minds it no more. Others in an afflidion,or newly come out of the furnace, O how nice and fcrupulous are they while the l'mell of trie is about them , and memory of their diftrefTe frefh ? they are as tender of finning , as one that comes out of a hot clofe roome is of the aire •, they fhrink at every breath of tempta- tion ft rring ; but alas, how foone are they hardened to commit thofe finnes without remorfe, the bare motion of which , but a little before , did fo trouble and afflift them ? Jcfephw in his Anticj. tells us that the fonnes of Noah for fdme yeares after the flood, dwelt on the tops of high mountaines, not daring to take up their habitation in the lower ground, for ft are of being drown' d by another flood ; yet in proceffe of time (feeing no flood came) they ventured down into the plain of Shin ay , where their former fear we fee ended in orie of the boldeft, proudeft actempts againft God , that the Sunne was e- ver witneffe to ■, The building I mean of a Tower whofe top fhould reach heaven, Gen. . 1. 2, 3. they, who at firft werefo maidenly and fearful, as not to venture down their hills, for fear of drowning-, now have a defign to fecure themfelves againft all future attempts from the God of heaven himfelfe. 1 bus oft we fee Gods judgements leave fuch an imprefiion in mens fpirits, that for awhile they ftand aloof from their finnes (as they on their hills ) afraid to come down to tbem , but when they fee faire weather continue , and no clouds gather towards ano- ther ftorme, then they can defcend to their old wicked pradifes, and grow more bold and heaven-daring than ever. But if thou wilt be a Chriftian indeed, keep on thy warch ftill, remit not in thy care, thou haft well run hitherto, O lie not down (like fome lazie travellour) by the way fide to flcep, butreferve thy refting time till thou getteft homeout of all danger. Thy God refted not till the laft dayes work in the Creation was finifht ^ nei- ther do thouceafe to wake or work, till thou canft fay, thy falva- tion work is finifhed.

Secondly, watch univerfillj , Firft, watch thy whole man. 2. The hon&wdtcb man walks the rounds , and compafleth the

whole

^a Stand therefore.

whole Town. He doth not limit his care to this houfeor that. So do thou watch over thy whole man. A pore in thy body is a door wide enough to let in a di Tea fc if God command, and any one faculty of thy foul , or member of thy body , to let in an enemy that may endanger thy fpiritual welfare. Alas, how fewfet the watch round? fomeone faculty is not guarded, or member of the body not regarded. He thac is fcrupulous in one, you (hall finde him fecure in another .- Way be, thou ;etteft a watch at the door of thy lips, that no impure communica- tion offends the eares of men^ but how is the Lords watch kept r. . , at the temple doore of thy heart? Is not that defiled with % ron.i? < |uq ? Thou ('maybe) keepeft thy handout of thy neighbours purfe, and foot from going on a theevifli errand to thy neigh- bours houfe : But does not thy envious heart grutch him what God allows him ? when thou prayeft, thou art very careful thy outward pofture be reverent ■ but what eye haft thou on thy foul , that it performes its part in the duty > Secondly , wath in every thing : If the Apoftlc bids in every thing give thanks, then it behoves us, in every thing to watch , that God may not lofe his praife, which he doth in molt for want of watching. No aftion fo little (almoft) but we may in it do God, or the Devil fome fcrvice, and thefore none too little for our ca*e to bebeftowed on. He was a holy man indeed, of whom it was faid, that he ate and drank^etemsJ life. The meaning is , he kept fuch a holy watch over himfelfe in thefe dungs , that he was in heaven while doing them. There is no creature fo little among all Gods works, but his providence watcheth over it, even to a fparrow and a hair. Let there be no word or work of thine, over which thou art not watchful. Thou (halt be judged by them even to thy idle- words and thoughts, and wilt thou not have care of them ?

Thirdly, watch wifely • wqich thou (halt do, if thou knoweft 3- where thou fhouldeft keep ftri&eir watch, and that muit behrlt

in die w.,;ghri<»ftdut . of the command ^ tjtb'ng of Cummin and ?A>;h c:muft not re neglefted,but take heed thuu dceft not neg- lect the weightier! things of the Law, judgement, mercy, and faith, Maub iy i j. making your precifencfle in the lefle a blindc for your horrible wickednelTe in the greater.

Begin

Stand therefore

Begin at the right end of your work ( Chriftfan ) by pla* cing your chief care about thofe main duties to God and man in his Law and Gofpel , in his worlhip, and in thy daily conrfe, which when thou haft done, negled: not the circumftan- tials- (hould a Matter before he goes forth , charge his fervant to look to his childe • and trim his houfe up handfomly againft he comes home:, when he returnes, will he thank this fervant for 1 weeping his houfe , and making it trimme (as he bade him,) if he findes his childe through his negligence fallen into | the fire, and by it kill'd o crip- ied ? No lure , he left his childe with him as his chiefe charge , to which the other fhould have yielded , if both could not be done. There hath been a great zeale of latea- mong us about fome circumiiantials of worftiip, but who 1-joks to the little childe, the maine duties of Ch'ift'anity I meane > was there ever leiTe love, charity, fel ;- denial , heavenly-mindednefle , or the power of holinefle in any of its feveral walks, than in this fad age of ou»*s .? alas?, thjefe like the childe y are in grat danger of perifhi n the fire of contention and divifion , which a pe vetfe zeale in leiTe things b?.th kindled among us. Secifti Be fore

thou beeft watchful more than ordinary over th feffe , in thofc things where thou findeft thy Ire ve L;eft and haft beene ofteneft foiled. The weakeft pare of the City needs the ftrongeft guard , and in our bodies -he teniereft part is raoft obferv'd and kept warmer:, i\nd I fhould think it were ftrange , if thy fabtack 61 grace ftands fo ftrong and even , that thou fhouidett not foone perceive which fide, needs the (bore molt , by fome inclination of it one way more than another. Thy body is not fo firme , but thou findeit this humour over- abound , and that pare craze falter than another ^ and fo mayeft thou in thy foul. Well, take counfel in the thing , and what thou findeft weakcfl , warch moft carefully. Is it thy head is weak, thy judgement I meane ? watch thy felfe, and come not among thofe that drink no wir.e , bnt that which thy weak parts cannot beare (Setaphlque notions and high-flown o- pinions) and do not think thy felfe much wrong'd to be forbidden their cup- fuch ftrong wine is more heady than hearty,

E and

q6

Having your loyns

and they that trade moft with it are not found of the heakhieft tempers of their fouls, no more than they that live moft of ftrong- water are for their bodies. Is thy impotency in thy pafilons ? In- deed we are weak as they are ftrong and violent. Now watch o- ver them as one that dwells in a thatcht houfe, would do off every fpark that flies out his chimney, left it fhould light on it and fet all on fire. O take heed what fpeeches comes from thy mouth, or from any thou converfeft with, this is the little inftrument fees the whole courfe of nature on flame • when our neighbours houfe is on fire, we caft water on our roofe, or cover it with a wet fheet ; when the flame breaks out at anothers mouth, now look thou throweft water on thy own hot fpiritj fome cooling,wrath-quencb- ing Scriptures and Arguments ever carry with thee for that purpofe, and fo in any other particular as thou findeft thy weakneflfe.

Vef.se 14.

Having your loyns girt about with truth*

He Apoftie having ordered the Epheftans , and in them every Chriftian, the pofture which they are to obferve in fight with their enemy ; He comes now to inftance in the feveral pieces of that armour , which before he had commended to them only in the general. The firft of which istheGirdteef truth.

CHAP.

girt about with truth.

37

CHAP. L

therein is contain d a briefs Explication of the words.

HAvlng your fay nes girt about -with truth. A twofold enqui- ry is here requisite. Firfl , what he meanes by truth. Secondly , what by loynes , and their being girt with truth.

Fir Ft , for the flrft. What is f m 6 here? fome by truth un- derftand Chrift , who indeed elfewhere is called the truth -, yet in this place I conceive not fo properly, becaufe the Apftk inftanceth here in fevcral pieces and parts of armour, one diftind from another, and Chrift cannot fo well be faid to be a fingle piece to defend this or that pare, as the whole in whom we are compleat, compared therefore, Kjm, 13. to the whole fuit of armour , put ye on the Lord efns , that is, be clothed and harncft with Chrift as a fouldier with his armour cap-ape. Some by truth meane truth of dottrine ; others will have it truth of heart, fincerity^ They I think beft, that comprife both. And fo I (hall handle it -y both indeed are required to make the girdle compleat , one will not do without the other. 'Pis poffible to finde good meanings, and akinde offincerity without, yea, agiinltthe truth. Many follow an errour as they Abjalom in the Simplicity of their hearts. Such do ill while thev mean well. Good intentions do no more make a good adtion , than a fair mark makes a good (hot by an unskilful archer. God did not like Sauls zeale when he perfecuted the Chriftian C hurch , though he thought f no que- ftion) he did him good fervice therein. Neither is it enough to

E 2 have

;8 Having your loyns

have trnth on our fide , if we have not truth in our hearts. Jehu was a great stickler against idolatry , but kickt down all again by his hypocrifie. Both then are neceflary-, [wceritj to propound a right end, and knowledge of the word of truth to dired us in the right way to that end.

Secondly , what is meant here by lojnes that are to be girt with this girdle ? The loj nes muft be like the girdle. This is fpiritual , and therefore they muft be fo. Peter will help to interpret Pattl^ Gird up the Ujncs rf jour mindes , I Pet. I. 13. They are our mindes and fpirits which muft wear this girdle , and very fitly may our fpirits and mindes be compared to the loynes. The \o\ nes are the chif feat of bodily strength. Of Behemoth its faid , Job 40. 16. His ftrength is in his Ujnes. Theloynesareto the body as Carina navi , the kncele to the /hip. The whole (hip is knit to that, and fuftained by it. And the body to the loynes •, if the loynes faile , the whole body finks^ hence to [mite through the lojnes , is a phrafe to exprefle de- ftrudionand ruine, cDeut. 33, 1 1. weak loynes, and a weak man^ if we be but a little weary , nature directs us to lay our hands on our loynes to fuftaine jthem , as our chief ftrength • Thus as the a dings of our mindes and fpirits are in-their facul- ties and powers' , fo we are weak or strong Christians -, if the understanding be cleare in its apprehensions of truth, and the will sincere, vigorous and fixt in its purpofes, for t! at which is holy and good , then he is a ftrong Ghffftian : Bat if the understanding be .dark, or uncertaine in its notions (as a distempered eye that cannot well difcerne its objed , and the will be wavering end unsteady (like a needle that trembles be- tween two load-hones) not able to bring its thoughts to an iffue, which to clofc with , here the man is we.k, and all he doth will be fo. Feeble fpirits caufe an intermitting fal- tering pulfe-, fo want of ftiength in the minde, to know truth, and refolution in the will to purfue that which he knows to be holy and good, caufeth a man to taker in his coufe. Theufe therefore of theie two, truth of dtUrint for the minde, andjince- rity for the will, is to unite and eftablifb koth thefe faculties, which they do when they are clafpt, and gut about the foul, as the girdle about the lo\ nes of the bo y Though the Coynes be the ftrength of the body, yet they need an auxiliary,

their

girt about with truth* 2p

their ftrength from the girdle to keep thofe parts clofe, and unite their force, withoQt which, men, when they would ftraine themfelves, and put forth their ftrength in any work, findea trem- , bling and loofnefle in their loynes. Hence the {baking of thelojnes, is a phrafe to exprefTe weaknefie, Pjal.69.23, Thus our minds and fpi its need this girdle to ftrengthen them in every work we do, or elfe we (ha 11 a ft not t, ing vigorously .

Firft, we (hall begin with truth of doctrine , or truth of the j#

Word, called the Word of truth , Ephef. 1. 13. Becaufe it is the Word of God, who \s God of truth. It hehoves every Chriftian to be well girt with this truth. £effitherDevil ( faith Peter) ficdfc.fi in the faith , I Pet. 5. 9. That is, in the truth , faith being there put for the objeft of our faith , which is the truth of God, declared in thcdoftrine of the Gofpel -y this is the faith which was once delivered to the Saints , Jude 10. that is,the truth delivered to them to be believed and held faft . And of what importance is it to be thus ftedfaft in the faith , the <iApoflle Peter in the following verfe of the forementioned place , fhewes , by his vehement and earned praying for them , that God would flaUiJb , ftrengthen , and fettle them. The heap- ing of words to the fame, purpofe , implies the great danger they were in of being unfettled by Satan , and his internments, and the neceflity of their (landing firme and unflbaken in the faith. Nothing more frequently inculcated than this in the E- piftles , and the more , becaufe in thofe bluftering times , it was impofTible to have kept the faith from being blown from them, without this girdle to hold it faft. Now, as there is a double deligne Satan hath to rob Chriftians of truth , fo there is a twofold girding about with this truth necef- fary.

'•Firft, Satan comes as a Serpent in the perfons of falfe j teachers, and by them labours to put a cheat onus, and co- zen us with errour for truth. To defend us againft this de- figne , it is neceiTary we be girt with truth in our underftan- ding , that we have an cftablifhc judgement in the truths of C hnft.

Secondly , Satan comes fometimes as a Lion in the perfons 2.1 of bloody Perfecuters , and labours to icare Chriftians from the truth with fire and fagot. Now to defend us againft this, we

need

gO

Having yonr loyns

need have truth girt about us , fo that with a holy refolution may maintain our profeflion in the face of death and danger, begin with the firft.

CHAP. II.

Wherein isjbewn, it is the Chrijlians duty to labour for a judgement efiablijht in the truth > with theReafons of it , as alfo fome Application of the point.

IT ftiould be the care of every Chriftian to get an cftabliftit judgement in the truth. The 3eream are highly commend- ed for the enquiry they made into the Scripture to fatisfie their judgements concerning the doctrine Paul preacht. They hid not believe hand over head, but their faith was the re- (ult of a judgement (upon diligent fcarch,) convinced by Scripture evidence, tAEls 17. n. it's faid there, they fearchedthe Scriptures daily whether tkefe things were fo. They carried the preachers doctrine to the written Word , and compar'd it with that-, and mark, verfe 12. Therefore mar>y beleeved-^ as they did not believe before , fo they durft not but believe now. I remember Tertullian fpeaking of fome HereticjHcs , their man- ner of preaching fai:h perfuadendo docent , mn docends prrfua- dtnt , 7 he y teach by per f wading , and not perfwade by teaching, that is, they woe and entice the affections of their hearers, without convincing of their judgement about u&at they preach. Indeed it were a hard work for the adulterer to convince her, he would proftitute, that the fact is lawful -t no, he goes ano- ther way to work . firft , by fome amorous infinuations he inveigles her affections, and they once bewitcht , the other

is

girt about -with truth*

is not much queftioned, it being eafie for the affections, to make the judgement or their party j well, though er, our, like a thief, comes thus in at the window ^ yet truth, like the true ownerof thehoufe, delights to enter at the right doorofthe underftanding , from thence into the confcience, and fo pafTtth into the will and affedions. Indeed he that hits upon truth, and takes up the profeffion of it , before he is brought into the acquaintance of its excellency, and heavenly beauty, by his underftanding cannot entertaine it becoming its heavenly birth and defcen-t ^ 'tis as a Prince that travels in a difguifc , not known , therefore not honour d. Troth is loved and prized onely of thofe that know it j And not to defire to know ic, is to defpife it, as much as knowing it, to rejed it. Jt were not hard fure to cheat that man of truth, who knowes not what he hath. Truth and errour are all one to the ig- norant man , fo it hath but the name of truth. Leah and Rachel were both alike to faceb in the dark. Indeed 'tis faid in the morning behold it was Leah, Gen. 29.25. So in the morn- ing when 'tis day in the underftanding , then the deceived per- fon will fee he hath had a falfe bride in his bofome, will cry out, behold , 'tis an errour which I took for a truth ; you have , may be, heard of the covetous man , thathugg'd himfelfinthe ma- ny bags of gold he had, but never open'd them, or ufed them-, when the thief took away his gold , and left him his bags full of pebbles in the roome, he was as happy as when he had his gold, forhelookt not of the one or other. And verily an ig- norant perfon is in a manner no better with truth than errour on his fide. Both are alike to him, day and night, all one to a blind man.

But to proceed and give fome more particular account . why the Chriftian ftionld endeavour for an eftablifht judgement in the truth. I (hall content my felf with three ReafonY The firft taken from the damning nature of falfe dodrine, the fe- cond from the fubtilty of feducers to draw into falfe dodrine, and the third from the univerfal influence that an eftablifht judgement hath on the whole man, and whole courfe of a Chri* ftian.

Firft , from the damning nature of falfe dodrines. Tbey hunt for the precious life of fouls, as well as any other finne.

And

51

I;

2 2 Having your loyns

Animpoftume in the head proves oft as deadly as one in the fto- mack. A corrupt judgement in foundation truths , kills as fure as a rotten heart, indeed it proceeds thence, le^abels children are threatned to be kill'd with death, Rev. 2. 23. and who arc her children , but her difciplcs , that drink of her cup of fornicati- on , and cmbraee her corrupt dodrines ? Bnt fure this is not believed by fome , who though very ftrid in their lives , and fcem as tender in matter of morality, as Zo? was of his gucfts, yet are very loofe in their principles and judgements, expofing them (as he his daughters) to be defiled with any corrupt dodrine that comes to their door. They would make us think, that here men plaid but at fmall game , and their fouls were not at flake, as in other finnes. As if there were not fuch a queftion to be askt at the great day , what opinions we held, and whether we were found in the faith ? in a word,asiffalfe dodrines were but an innocent thing, not « like the wilde gourd which brought death into the Prophets pot ( turning wholefome food , with which it was mingled, into baneful poi- fon ) but rather like herb John in the pot , that does neither 1 Kings 4- much g00d nor hurt. Yea, there be fome that fpeak out, and tell us , a man may be faved in any Religion , fo he doth but follow his light ^ and are not thefe charitable men ? who , becaufe they would have the company as few as may be that arc damned , make as many roads to heaven as the Scripture tellsus there are wayes tohcil? contrary to Chrifl, who tells us of no other way but by him to life, lam the way, the truth^ And the Hie, John 14. 6. point blank againft Saint John t who tells us but of one dodrine , and that the dodrine of Chrift, and he that holds not this, to be markt out for a loft man, %. Epift. John Epift, 2. ver. 9. Whofcever tranfgtefteth and abidctb not in the 9-1°* dctlrinr of Chrift , hath n-t G d -, and how farre I pray is that

man off hell that hath not God ? He that hath not God be- fore he die?, the Deviifhali have him when he dies. Well,(Srs)'he time is coming, yea it haftens ('what favour and kindnefsfoever corrupt dodrine find here at mans hand ) wrurein the obfti- mte heretique fliall receive the fame law at ( hrifts hands with the impenitent drunkard., ^ou may fee them both under the fame condemnation , as they ftand pinioned together for hell, C.aI. 5. 20, 21. / tell j ou now , (faith the dpeftle J as I have

told

gin about with trnth. 33

told you in time faft , that they which do fn*h things jball not inhe- rit the kjngdome of God f andjfee I pray yon if you cannot find the hereticks name amongft them ? Ignorance in fundamentals is dam- ning, fure then errour in fundamentals much more. If a pound weighs down the fcale, there is no doubt then but a ftone weight will do it. If the lefle finne prefleth down to hell, how can we ra- tionally think that the greater fhould efcape it/ Errour ftands ac a farther diftance from, yea, a fuller contrariety to truth than ig- norance. Errour is ignorance with a die on it. He that eates little or nothing, muft need die, much more he that eats rank poifon.The Apoftle doth not onely tell us of pernicious dstlrines, and damnable herejies, but he tells us, they bring fwift damnation upon thofe that hold them, 2 Pet, a. 1 . I pray obfet ve, what an accent he layes on the damnation that comes by thefe corrupt do&rines , he calls k fwift damnation. All rivers finde their way at laft to the Sea from whence they fprang , but fome returne with a more fwift ftreame, and get fooner to it than others. Would any make itafhorter voyage to hell than ordinary, let him throw himfelf tut into this ftreame of corrupt doctrine, and he is not like to be long in going.

Secondly-, becaufe impoftors arc So fubtile, therefore it "be- 2. boves the Chriftian to eftablifti , and ftrengthen his judgement in the truths of Chrift. They are a generation of men , skilful to deftroy the faith of others. There is an erndita neynitia in the world , as one calls it, a learned kinde of wickednefle , that fome have to corrupt the minds of men. The Spirit of God fets them out to life, fometimes comparing them to Merchants who can fet a glofle upon their falfe ware with fine words , 2<Pet. 2. 3. they are faid with fained words , to make merchan- dife of fouls. To huckfter s that blend, and dafli their wine with water, 2 Cor. 2. 17. To cheating gamefters, that have a flight of hand to cog the die , Ephef. 4, 14. yea, to witches themfelves, Gal. 3. 1. Who hath bewtiched jou ? faith the Apoftle -y ftrange things have been done in our dayes on thofe , that God has fuf- fered them to pra&ife their forcery upon, and what counter- ' charm better than an eftabliflit judgement > 'tis obfervable that in 2 Tim. 3 . where the Apoftle compares the feducers of that prefent age to thofe Sorcerers, fannes and fambres that refilled CMofes , and (hews what kinde of pedons they were that fell

F into

n4 Having your loyns

into their fnarc •, fuch as though ever learning , yet never come to the knowledge of the truth, ver. 7. Thenheturnes to Timothy, ver. 10. 'But thou haft fully hncvcn my dctlrme. As if he had faid , I am out of fear for thee, thou art better grounded in the do&rineof theApoftle, than to be thus cheated of it. Indeed thofe whom feducers lay in wait for, are chiefly weak unfetled ones- for as SoUmon faith , in vaine the net is (pread in the fight of an) bird, Prov. i . 1 7. The Devil chofe rather to aflault Eve than »s4dam,a±more likely of the two to be catcht. And ever fincc he takes the fame courfe , he labours to creep over where the hedge is loweft, and the refiftancc like to be weakeft. Three chara- cters you may obferveof thofe who are muft commonly feduced. Firft , they are caird ftmple ones, Rom. 1 6. 1 8. by good wrds and fair fpeeches deceive the hearts of the fimfle , amowv fuch who mean well, but want wifdometo difcerne thofe that meane ill, incautelous ones , that dare pledge every body , and drink of a- ny ones cup , and never fufped poifoning. Secondly , children, JEtoh. 4. 14. Be no more children tojfed to and fro with every winde of dsttrine. Now children they arc very credulous, prone to be- lieve every one that give9 them a parcel of faire words j they think any thing is good , if it be fweet; 'tis not hard to make them eai: poifon for fugar^ they are not fwaid by principles of their own , but by others . the childe reades , conftrues, and p.er- ces bis Iefibn as his mafter faith, and thinks it therefore right^ thus poor creatures that have little knowledge of the word themfelves, they are eafily perfwaded this, or that way , even as thofe , of whom they have a good opinion , pleafe to lead them; let the d oftrine be but fweet , and it goes down glib; they like Ifaac , bie.'e their opinions by feeling, not by fight; hence many poor creatures applaud themfelves fo much of the joy they have round fince they were of this judgement and that way-, iiOt being able to try the comfort and fweetneffe they feel, by the truth of their way from ihe Word, they are fain to believe the truth of it by their feeling, and fo, poor creatures,they ble/Te error for truth. Thirdly,they are fuch as are unftable, iPet.i.ij.beguil- ing unftable (mis , fuch as are not well grounded and principled, Trie truth they profeflfe hath no anchor- hold in their undemand- ing, and fo they are at the mercy of the wind, foon fet ad'ift , and carried down the ftrcame of thofe opinions , which are the fa- vourites

girt about with truth. 35

vouritesoftheprefent time,and are moft cried up, even as the dead fifti with the currant of the tide.

Thirdly, We are to endeavour after an eftabliftit judgement 3. inthetruth, becaufe of the univerfal influence it hath into the whole man. Firft , into the memory , which is helpt much by the undcrftanding. The more weight is laid on the feal, the deeper impreflion is made on the wax. The memory is that faculty which carries the images of things. It holds raft »vhac we receive, and is that treafury where we lay up what wedenre afterward toufeandconverfewich. Now, the more clear and certaine our knowledge of anything is, the deeper it finks, and furer it is held by the memory. Secondly , into the affections. Truth is as light, the more fteady and fixt the glafie of the un- derstanding is, through which its beams are darted upon the af- fections , the fooner they take fire. Did not our hearts IttYne (^faid the Difciples) within tts^ivhile he opened to us the Scriptures? Luke 24, 32. They had heard (no doubt J Chrift preach much of what then he faid, before his paflion , but never were theyfo fatisfied and confirmed as now when Scriptures and underftan- ding were opened together , and this made their hearts burne. The Sunnein the firmament fends his influence where he doth not fhedhisbeames , t mean into the bowels of the earthy but the Sunne of righteoufnefTe imparts his influence onely where his light comes , he fpreads the beames of truth into the underftanding to enlighten that, and while the creature fets un- der thefe wings , a kindly heart-quiekning hea: is begot in its bofome. Hence we finde , even when the Spirit is promifed as a Comforter , he comes as a Convincer, John 16.13. he comforts by teaching. And certainly, the reafon why many poor trembling fouls have fo little heat of heavenly joy in their hearts, is, becaufe they have fo little light to underftand the nature and tenure of the Gofpel- Covenant. The further afoul (tends from the light of truth , the further he muft needs be from the heat of comfort. Thirdly , an eftabliftit judgement hath a powerful influence in- to the life and conversation. The eye directs the foot , he walks very unfafely that fees not his way, and he uncomforta- bly that is not refolved whether right or wrong. Thet which moves , muft reft on fomething that doth not move^ a man could not walk if the earth turn'd under his feet. Now the principles

F 2 Wi

2 5 Having your loyns

o

we have in ou underftandir.g , arc as it were the ground we go upon in all our adions^ if they ftagger and recle, much more will our life and pradife. *Tis as impoflible for a (fla- king hard to write a ftreight line, as an unfixt judgement to have an even converfation. The Apoftle joyncs ftedfaftncfle and unmovableneifc with abounding in the worleof the Lord^ i Cor. 15. 58. and if I miftake not, he means chi-fly in that, place, a fteifaftnefie of judgement , in that truth of the refurredion , which fome had heen (haking ; it is not the many notions we have, buttheeftablifhment we have in the truth makes us ftrong Chr.ftians \ as he is a ftrong man whofe joynts are well fet to* gethcr and knit , not he who is fpun out at length,, but not thicken'd futable to his height. One faith well , men are what they fee and judge; though fome do not fill up their light, yet rone go beyond it. A truth under difpute in the under* (landing, is, as I may fofay , ftoptin the head , it cannot com- mence in the heart , or become practicable in the life : But when it, pafleth clearly there , and upon its commendation, is embraced in the will and affedions , then it is held faft , and hath pow- erful effeds in the converfation. TheGofpel fits fad) came to the TkcJftiloiians'm much ajfurance, 1 Thef. 1. 5. i. e. evidence of its truth , and fee how prevalent and operative it was , ver. 6. jc btcr.me fnfivwers cf im and of the Lord, leaving received the V/ord in much affli£iiony with joj in the holy Ghofi. They were a fibred that the dodrine was of God , and this carried them mer- ri.lv through the faddeft afflidions, which attended the fame. Vje 1 . Firft , to reprove thofe that inftead of endeavouring to efta-

blfli their judgements in the truth, make it their great ftudy ho* to ttrengthen themfelves in their errors. I am perfwaded foma men take more paines to funifti themfelves with arguments, to defend f me one errour they have taken up. than they do for the moft laving truths in the Bible-, yea, they could fooncr die at a flake to defend one errour they hold , than all the truths they profefle. Aujlh faith of himfelf when he was a Ctfanichaan, No* it* eras , led error meuser at Dens meiu. ThouO Lordwert not , but my r rvur wot my God O 'tis hard to reduce a perfon deepfv engaged in the defence of an errour • How oft had the Phaxifces their mouths ftopt by our Saviour ? yet few or none

re-

■

girt about with truth. 37

redaim'd. Their fpirits were too proud to rccant; what they lay down the bucklers, come down from Mojes cfiaire, and confefTe what they have taught the people for an Oracle, is now falfe ? they will rather go on, and brave it out as well as they can , than come back with (hame , though the ihame was not to be afhamed of their errour , but afhamed to confefife it. The Cj*ick anfwered fmartly , who coming out of a brothcl- houfe , was askt whether he was not afhamed to be feen coming ou t of fuch a naughty houfe ? laid no • the (hame was to go in, but honefty to come out. Ofirs, 'tis bad enough to fall in- to an errour, but worfe «to perfift. The firft (hews thee a weak man , httmanum eft err are , but the other makes thee too like the Devil , who is to this day of the fame mind he was at his c, hriUall.

Secondly, it proves thofe who labour to unfettle the judge* merits of others , to ungird this belt about Chriftiau loynes. -^ Zi They come with the Devils qu.ftion in their mouths, yea, hat It Goa [aid ? are you fure this is a truth ? do not your Minifters deceive you? labouring flyly to breed fufpicions, and jealou- sies in the hearts of Chriftians towards the truths they have re- ceived- fuch were they that troubled the GaUtians, whom Paul wifht cut i>§ for their pains, Galatians 5. 12. they laboured to puzle them, by ftarting fcruples in their mindes concerning the do- ctrine of the Gofpei. This is a cunning way at laft to draw them from the faith , and therefore they are called fnbverters of the faith of others, Thehoule muft needs be in danger , when the *Tim 2,14, ] groundfels are loofen'd ^ can you think he means honeftly that 1 1CL1S s* "* undermines the foundation of your houfe? This they do that would call in queftion the grand truths of the Gofpel : But this is a fmall fault in our loofe age , or elfe fo many Seducers would not be fuffered [ whom I may call fpiritual rogues and vagrants) to wander like Gypfys, up and down, bewiching poor fimplc fouls to their perdition. O 'tis fad that he who fteals the worth of two or thee (hillings, (hould hold up his hand at the bar for his life, yea , fometiraes hang for it; and that thofe who rob poor fouls of the treafure of faving truths, and fubvert the faith of whole families, (hould be let to lift up their he*ds with- impudence, glorying in their impunity. That Blaiphemy againft God (hould not bear an adion where

blafphe- -

28 Having your loyns

blafphemy againft the King is indicted for treafon. It is well that God loves his truth better than men,or elfc thefe would efcape in both worlds. But God hath declared himfelf againft them. There is a day when they who rob fouls of truth (hall be found, and condemned as greater felons than they who rob houfes of gold and (ilver. See how God layes their indi&ment, fer. 23. 30, Beheld 1 am againft the Prof bets , faith the Lord, that fiealmj werd, every ene from his neighbour. He means the falfe pro- phets that enticed the people from thofe truths , which the faith- full fervants of God had delivered to them. There will be none on the Bench, to plead the blafpheracr and feducers caufc , when God (hall fit Judge. ■yfe 3 Thirdly, this might well chaftife the ftrange ficklenefleand

unfctledneffe of judgement, which many labour with ia this unconftant age. Truths in many profeflbrs mindes, are not as ftars fixe in the heavens , but {ike meteors that dance in the aire-, they arc not as characters engraven in marble, but writ in the duft , which every winde and idle breath of feducers deface; many entertain opinions, as fome entertaine fuitors, not that they mean to marry them , but. caft them off as foone as new ones come. Never was there a more giddy age than ours. What is faid of fafliion-mongers , that fome men,(hould they fee their pictures in that habit which they wore a kw years paft , would hardly know themfelvcs in their prefent garb; It is mod rrue in regard of their opinions -, (hould many that have been great profeflburs take a few of their religious principles a dozen years ago, and compare them with their prefent, they would be found, not the fame men. They have fochopt and chang'd that they fceme to have altered their whole Creed. And'cis no won- der that fo many arc for a new baptifme , when they have forfaken their old faith. Not that the old which they renounce was falfe , or the new which they efpOufe is true , but becaufe they were either ignorant of the truth they firft profeft, or were infincere in the profefhon of it ; and it is no wonder that the one (hould npon eafie tcarmes part with that , which he firft took up upon as weak grounds as now he leaves it ; or that the 0- ther who did not love , or improve the truth he profefTed , fluuld be given up of God to change it for an errour. If the Hea- then

girt about with truth. 39

then ( who did not glorifie God with the light of nature they, had) were r.ghteoufly given up to a reprobate in- judicious minde to do that which was inconvenient, and mo- rally abfurd • then they who difhonour Cod with the revealed light of Scripture-truth, much more def.rve, thac they (hould be given up to that which is fpiritually wicked, even to believe lies and errours for truth. A heavie cur'e, did we rightly judge of it , to wandet and wilder in a maze of errour , and yet think they are walking in the way of truth.

Qnesl. But may fome fay, how is it pofiible that ordinary pro- Quea fefTors fhould attain to this eftablifht judgement in the truth,when we fee many of gteat parts and eminencie, much unfetled in their judgements ?

sAnfw. We muft diftinguifh, Firft, of perfons- Secondly, * r of truths. Firft , of perfons, there are many eminent for parts, n'w' whofe parts want piety to eftablifh them , and no wonder to fee wanton wits unfixt in the truths of God. None fooner topleover into errour than fuch who have notanhoneft heart, to a nimble head. The richeft foyle without culture raoft taint- ed with fuch weeds They have been men of unfan&itied parts that have been the Leaders in the way of errour, though the more fimplc , and weak that are led by them. They are knowing men, which firft difgorge, and vomit errour from their corrupt heart?, and ignorant ones that lick it '• F nd therefore defpaire not of aneftablifht judgement, i rhou defireft to have an ho-

neft upright heart, and confclencioufly ufeft the means. The promife is on thy fide, PfaL 1 1 1. 10. the feare of the Lord is the beginning of wfdme , and a good under {landing have they that do his C emmands,

Secondly, we muft diftinguifh of truths, fome are fundamen- tal, others are fuperftru&oiy ^ now though many eminent for piety , as well as parts, are in the dark concerning fome of the fuperftru&ory , and more circumftantial (becaufe myfterioufly laid down in the Word) yet there is a fweet harmony among the godly in fundamentals. And in thofe, poor foul, thou mayeft come by a faithful ufe of means to be eftablilht. As for our be- dies, God hath fo provided, that things necefTary to preferve their life , are more common, and to be had at a cheaper rate.

than

4°

Having your loyns

than things for delicacy, and ftate. So alfoforour fouls. If bread were as hard to coma by as fweet meats •, or water as fear ce as wine , the greateft part of men muft needs famifh : fo if truths necefiary to falvation, were as hard to be underftood, and cleared from the Scriptures, as fome others, many poor weak- part* ed Chriftians , would certainly perifh without a miracle to help them. But the faving truths of the Gofpel lie plain , and runne clear to all , but thofe who royle theftreame with their own cor- rupt mindes.

CHAP. III.

Some direUions for the efiablifbing the judgement oj profeffors in the truth*

BUt what counfel can you give me towards the cftabltihing of my judgement i n the truths of C hrift ? Firft , let thy aime be finccre in imbracing truths ; a falfe naughty heart and an unfound judgement , like ice and water are produced mutually by one another. The rcafon of the ficklenefle of fome mens judgements proceeds from the guile of their hearts. A ftable minde and a double heart feldome meet. That place fpeaki full to this, \Tim.\.% The end of the Com- mandment is love out of a pure heart , and of a good ccn.cie nee, and of faith unfeigbned, (now mark what follows) ver. 6- from which fome having fveerv'd (or as it is in the original) not aiming at, have turnd aftde to vain jangling. They never aim'd at the power of holinefle in receiving truth, that by it they might ad- vance in their love, faith, and other graces j and taking a wrong end and aime , no wonder they turn out of the right way. A naughty heart can eafily bribe the judgement, to vote on its Gde. This (hall be truth now, and no truth a moneth hence if it

pleafe.

girt about with truth, *i

pleafe. That is truth with many, which ferves their ime- reft , they tie their judgements to their purfe-ftnngs , or pre- ferments, &c, and fuch men are ready (with that weather-cock in Queen Maries dayes ) to fing a new long upon any change in their carnal concernments. When love receives a t<uth,it is held faft ; but if luft after any worldly intereft be chcaufe then it may be packt away again , when the turne is ferv'd. Amman was foon as licit of Tamar as ever he was for her. And have we not in our dayes feen fome Truths and Or- dinances kickt away with as much fcorne and contempt as he did her, and by thofe that have been fufficiently fond of them, a few yeares paft , but (to be feared) never truly in love with them ?

Secondly, attend on the Miniftery of the Word. One great end of its appointment , is to eftablifh us in the truth, Ephef. 4. II. He gave fome Pafiours and Teachers for the fer feeling of the Saints. And mark, ver. i_j. That we henceforth, be no more children tojfed to and fro, &c. He that runnes from his guide , will foori be out of his way. It is no fmall teftimony that God hath given to his faithful Minifters in this prefent age; that few leave them , but the leprotie of errour appeares foon on their forehead. And ia thy waiting on the Miniftery of the Word, be fure thou attendeft to the doctrinal part of the Ser- mon, as well as to the applicatory. The former is necelTary to rnaketheeafolidChriftian.as the other to make thee a warm Chriftian: Indeed, hot arfe&ions , without folid knowledge, are but like fie in the pan, when the pieee is not charged. The Levites , Neh. S. -,8. we finde , g.we the fentence of the Law> and canfed the people to ttnd&pjfand it. Planting goes before wa- tering , and fo fh'ould teaching before exhorting. And the fame method people (hould learne in., that we are to preach in.

Thirdly, enflave no-t thy judgement to any perfon or party. There is a fpiritnal fkreiijhip hath undone many in their judge* ments and principles j Be not bound to , or for the judgement of any. Weigh truth , and tell g Id thou mayeft after thy father, Thou muft live by thy own faith, not anothers. Labour to fee truth with thine own eyes. That building ftands weak, which is held up by a (bore , or fome neighbour houfe it leanes on,

G rather

a 2 Having your loyns

latherthan on any foundation of its own-, whenthcfcgo, that will fall to the ground alfo-, let not au hority from man, but evidence from the Word conclude thy judgement •, that's but a fhore, this a foundation. Quote the Scripture rather than men for thy judgement. Not fo faith fuch a learned holy man . but thus faith the holy Scripture , yet take heed of bending this direction too farre the other way , which is done when we con- temn the judgement of fuch , whofe piety aud learning might command reverence : 1 here is furea mean to be found be.wixt defying men, and deifying them. 'Tis admiring of pe.fons that is the traitor to truth , and makes many cry Hofann.i to errour, and crucifie to truth. Eufeiiw out of f ofephtu tells us of Herod ( that Hend whom we read, Alls 1 2. to be eaten up of worms,) hi9 coming upon the Theatre gorgeoufly clad , and that while he was making an eloquent Oration to the people , his filver robe ( which he then wore,) did by the reflex of the Sun beams (hining on it , fo glitter as dazled the eyes of the fpeftators j And this (faith he) occafioncd fome flatterers to cry OLt, The voice of God, and not of man. And truly the gliftcring varnifh which fome mens parts and Rhethorique put upon their difcour- fes, does oft fo blinde the judgements of their admirers, that they are too prone to think all divine they fpeak^ efpecially if they be fnch , whom God hath ufed as inftruments for a- ny good to the fouls formerly. O 'tis hard then fas he faid) amare hominem humaniter , to love and efteem man as a man^o reverence fuch fo, as not to be in danger of loving their errors alfo. Augufiine had been a means to convert Aljpius from one errour, and he confefTech this was an occafion , why he was fo eahly by him led into another errour , no leffe than CMa- mchifwe ; Alj'nu thought he could not pervert him here, that had converted him • call therefore none father on earth, defpife none, adore none.

Fourthly, beware cf curiefttj. He is half gone into en our, that vainly covets novelties, and lilkns after every new fangle opinion. We readof itchingeares, 2 Tim. 4. 3. Thisitchcom- raonlv ends in a fcab of errour. Tamar loft her chaftity by gadding, caslitat mentis ifi fides incorrupt a. The chaftity of the mind is i s foundnefTe in the faith. And this they are in dan- ger to lofe, who will go into all companies, and lend aneare

to

girt about with truth. ^g

to all do&rines that are prcacht. Firft , be a hearer , and then a difcipleof them. Many indulge themfelves fofarre in this curi- ofity of converting with every led and opinion, that at laft they turn Sceptickj , and can fettle upon nothing as truth. »AugH- ftifie confefleth of himfelf, that he had gone through fo many crrours and delufions of the Manichees , ( which he once cry'd up for truths , but afterwards law them abominable errours ) that at laft he was afraid of truth it felf , which he heard Ambrcfe preach. ZJt malum medic urn expertw, etiam bono timeat (e com- mittee. As (faith he) oh? that hath had experience of an unskilful Pbjfitian, is at laft afraid to put himfelf in the hands of Urn that is skilul. O take heed that you who will now heare any thing , come -not in the end that you will believe no- thing.

Fifthly , Humbly beg [an eftablifht judgement of God. No travellors lofe their way fooner than they who think they know it fo well, as they need not ask it. And no profefTors are in danger of being drawn from the truth, as they who leanc to their own understandings, and acknowledge not God in their way, by confulting with him daily. Mark pride (however it may feeme to foare aloft in profeflion at prefent) and you fhall finde it at laft laid in the ditch of errour or profanenejfe, this is the bed God hath made for it, and it muft lye there where God hath appointed its lodging. It isvcy neceiTary fuch men fhou/d be left to be bewildred, and fo put to (hame -, that when their underftanding returnes to them, (if God hath fuch a mercy in ftore for them ) they may with Nebuchadnezzar, blejfe themoft high , and acknowledge him at their return , whom they negle&ed fo unworthily at their fetting forth. O take heed therefore of pride , which will foone make thee, a ftranger at the Throne of grace. Pride takes little delight in begging : It turnes humble praying for truth into a bu(ie {tickling and ambitious dif. puting about truth , there is honour to be got here ^ and thus many to get victory , have loft truth in the heat of the battel. Lay this deep in thy heart, That God, which gives an eye to fee truth , muft give a hand to hold it faft when we have it. Qu£ habemm ah w, tenere non poffumus fine eo. 'Bern. What we have from God, we cannot keep without God- Keep therefore thy acquaintance with God, or elfc Troth will not keep her acquaint-

G 2 ance

a a Having your loyns

ance long with thee. God is light, thou art going into the dark, as foon as thou turned thy back upon him. Wetland at bet- ter advantage to finde truth , and keep it alfo , when devoutly praying or it, then fiercely wrangling and contending about it ^ difputes toyle the foul, and raife the duft of pa/lion; prayer fweetly compofeth theminde, and layes the palF.ons which dif- putes draw forth 5 and I am furea man may fee further in a ftill clear day , than in a windy and cloudy. When a perfon talks much , and refts little , we have great caufe to fear his braine wi41 not long hold- and truly when a perfon fhaM be much in talking and difputing about truth without a humble fpirit in pray- er to be led into it;, God may juftly punifh that maris pride with a fpiritual frenzy in his minde, that he fhall not know error from truth.

Q; Sixthly, look thou takeft not offence at the difference of judg-

ments and opinions that are found amongft the profefTors of Re- ligion. It is a flone which the Papift throws (in thefe divided times efpecially ) before our feet. How know you, faith he, which is truth , when there arcfo many judgements and wayes amongft you ? fpme have fo (tumbled at this , that they have quit the truth they once profeft , and by theftormeof dilTenti- ons in matters of Religion, ha\e been, if not thrown upon the rock of Atheifme , yet driven to and fro in a fluctuation of minde, not willing to cart anchor any where in their judgement tilltheyfee this tempefi; over; and thofe that are fcattered from one another by divertity of judgement, meet together in an unity, and joyntconfent of perfwafions in matters of Religion. A re- folution, as one faith very well , as foolilh and pernitiousto the Jbul , if not more than it would be to the body , if a man (hould vow he would not eat till all the clocks in the Cityfhould ftrikc twelve jeft together ^ The latter might fooner be expected than the former.

7^ Seventhly, Reft not till thou feeleft the efficacy of every

truth thou holdeft in thy judgement , upon thy heart. One fa- culty helps another. The more clear truth is in the underfhnd ing, the more abiding in the memory ^ and the moK opera- tive truth is on the will, the more fixed in the judgment. Let a thing be never fo excellent , yet if a man can make little or no ufe thereof , it is littk worth to him, and may cafily be got from him.

Thus

girt abmit with truth. a -

Thus many rare Libraries have been partrd with by rude fouldiers (in: o whofe hands they have fallen) for little more than their covers we e worth , which would by fome (that could have im- proved them) been kept as the richeft prize. And verily, it fares with truth according as they arc into whofe hands it falls • xt k lights upon one that falls to work with it, and draws out the ftrcngthand lvveetneiTcofit, this man holds it fo much fafterin his judgement, by how much more operative it is on his heart ;• but if it meets with one that tindes no divine efficacy it hath, to hum- ■» ble, comfort, fandifie him , it may foon be turned out of doors, and put to feek for a new Hoft ^ luchmay for a time dance a- bout that Hght, which awhile a.ter themielves will blow ouc. When- 1 heare of a man, that once' held original finne , and. the univerfal pollution of mans nature to be a truth, but now denies ic ^ I cannot but fear, he did either never lay it fo clofe his heart , as to abaie and humble him kindly for it • or that he grew weary of the work, andbyfloth, and negligence loft the efficacy of that truth in his heart , befo e he loft the truth it felf in his judgement. I might inftance in many other particu- lars, wherein profclTors in thefe rowling times have llid from their old principles. Singing of Pfalmes hzih been a dutyown'd and pra&ifed by many, who now have laid it down s and it were a queftion worth the asking of them , whether formerly they never enjoyed fweet communion with God in that duty as well as in others? whether their hearts did never dance and leap up to God with heavenly affections , while they fing with their lips ? And verily I (hould think it ftrange to hear a god- ly perfon deny this. Well, if ever thou didft (Chriftian) meet ' with God at this door of the T^r**^ (for I cannot yet think it other- ) let me ask thee again, whether thy heart did not grow, common, cold, and formal in the duty before thou durft caft off the duty? and if Co (which I am very ready to believe .• ) I defire fuch in the fear o» Gcd to confider thefe foure Que- x I°h.*i*3j*4 ftions.

Firft , whether they may not fcare that they are in an errourj 2i

and that this darknefTe is befallen their judgements as a punifh- ment for their negligence and flightnefle of fpirit in perform- ing the doty when they did not queftion the iawfulnefle of it.?

Se*

Having your loyns

2. Secondly,whether it were not better they labourd to recover the

firft livelineflc of their affections in the duty ( which would foone bring them again acquainted with that fweetnefle and joy they of old found in it; than to caft it off, upon fo weak evidence aj they who can fay moft, bring in againft it >

Thirdly, whether fuch as negled one duty, arc likely to thrive by any other, and keep up the favour of them frefh in their fouls .?

4< Fourthly , whether, if God (hould fuffer them decline in their

affedions to any other ordinance , ( which he forbid if it be his will ^ ) it were not as cafie for Satan to gather together argu- ments enough to make them fcruple , and in time caft off that al- to as well as this I And that there is reafon for fuch a queftion , thefe times will tell us •, wherein every Ordinance hath had its turne , to be queftioned , yea , difowncd , fome by one , fome by another J one will not ring -, another will not have his childe baptized ^ a third will not have any water baptifm , nor Supper neither-, a fourth bungs up hisearetoo from all hearing of the Word , and would have us exped an immediate teaching. Thus when once Ordinances and Truths become dead to us through our mifcarriage under them, we can be willing ( how beautiful foever they were once in our eye ) yea , call to have them buried out of our fight. Thefe things fadly laid to heart, will give you reafon to think , though this direction be placed laft in order of my difcourfe , yet it (houldJ not finde neither the laft nor leaft place (among all the other named ) in your Chriftian care and practice.

CHAP.

girt about with truth* aj

CHAP. IV,

Wherein is contain d the fecond way of having our loyns girt with truth , viz,, foasto ma\e a free and bold profejpon of it, and why this is our duty\ andafhort Exhortation to it.

THe fecond way that truth is aflaultcd , is by force and vio- lence the Devil pieceth the foxes skin of feducers, with the lions skin of perfccutors. The bloodieft tragedies in the world, have been a&ed on the ftageof the Church; and the moft inhu- mane Maflacres and butcheries committed on the harmlefle (heep of Chnit. Thefirft man that was flaine in the world was a Saint, and he for Religion. And as Luther foidtCaitt will kill Abel un- to the end of the world. The fire of perfecution can never go out quite , fo long as there remains a fpark of hatred in the wickeds bofome on earth , or a Devil in hell to blow it up. Therefore there is a fecond way of having truth girt about the Chriftians loyns, as necefTary as the other ; and that is in the profeilion of it. Many that could never be beaten from the truth by dint of argument , have been forced from it by fire of perfecution. 'Tis not an Orthodox Judgement will enable a man to fuffer for the truth at the ftake ^ Than that poor Smith in our Engl fb Martyrology , would not havefent fuch a daftard-like anfwer to his friend, ready to fuffer for that truth , which he himfeK had been a means to inftrud him in ; that indeed ir was the truth , but he could not bu'n. Truth in the head without holy courage, makes a man , likethe fword-hfh, which Plutarch faith , hath p«.xu?j,v aW « ka^'uv, afwordin

the

Having your loyns

the head , but no heart to ufe it. Then a perfon becomes un- conquerable , when from heaven he is endued with a holy bold- neflc , to draw forth the fword of the Spirit , and own the naked truth , by a free profeflion of it in the face of death and dan- ger. This, this is to have our loynes girt about with truth. So that the Note from this fecond kinde of girding with Truth , is, Doflr D°tt- 1 ^at lt ls c^e faints duty , and (hould be their care ,

not ontly to get aneftabl (ht judgement in the truth , but alfo to maintain a ftedfaft profellion of the truth. This theApoftlc prcfleth, Heb. lO. 23. Let us hold faft the profcjfisn of our faith without wavering. Hefpeaksitin oppolition to thole, who in thofe hazardous times declined the Allemblies of the Saints, for fear of periccution ; he calls it a waverings and he that ftaggers, is next door to Apoftafie. We muft not fpread our failes of profeflion inacalme, and firlethemup when the winde rifeth. 1Jer gamut is commended , 'K^ev, 2. 13. for her bold profeflion, / know thy works, and where thou dwetiefl , even where Satan hath ■his throne , and thou holdeft faft my Name, and haft not denied my faith , even in thvfe dayes wherein Antypat was my faithful Mar- tyr , who wm Jlaine among you. It was a place where Satan fate intheMagiftratesfeat , where it was grand? fatU piaculum mor- tem mereri , Chriftianum ejfe •, matter enough to deferve death to be a Chriftian •, yea , fome blood now was (hed before their eyes , and even in thofe dayes they denied not the truth. This God took kindly. f Tis a ftrid: charge Paul gives Timothy , •I Efift, 6. 1 1 . But thou G man of God, flee thefe things, and fel- low after righteoufnejfe , ore. while others arc proling for the world , lay about thee for fpiritual riches , purlue this with as hot a chafe as they do their temporal. But, what if this trade cannot be peaceably driven ? muft (hop-windows then be fhut up , profeflion laid alide ? and he ftay to be religi- ous, till more favourable times come about? No fuch matter, - .1 \ He bids him fght t're good fight of faith ■ do not balely •quit thy profeflion , but lay life and ail to ftke co keep this; and that he might engage him , beyond a retreat, fee ver. 13. i charge thee in the fight of God , who quickentth all things j and Jefm thrift , who be f re Pontius Pilate wit ne fed a gooa tonfejfien^ that thou keep this Commandment ; as if he had faid , if ever you

will

girt about with truth. §y

will fee the face of Chrift with comfort at the refurreftion (who chofe to tofe his life, rather than deny or difTemble the truth ) ftand to it, and flinch not from your colours. Auguftine in his confejf. lib. 8. cap. 2. hath a notable ftory of one Vittorintts (famous in Rome for Rlutorique which he taught the Sent- tonrs) This man in his old age was converted to Chriftianity, and came to Swflicianus f one eminent at that time for his piety) whifpering in his eares foftly theie words, Ego [urn Chriftianus, 1 am a Christian; But this holy man anfwered , AW credo, nee Aeptitabo te inter Cbriftianos nife in Ecclefia £hrifti te t/idero. I will not belkve it er count thee (o, till I fee thee among the £hri- ftians in the Churchy at which he laughed, faying, ergone pari- etes faciunt £hriftiamw ? do then thofe walls make a Chriftian? cannot I be fuch, <xceptl openly profefleit, and let the world know the fd-e.? This he faidfor fear, being yet but a young Convert, though an old man ^ But awhile after (when he was more confirmed in the faith, andferiouflyconfidered, thacif he (hould continue thus aftiamed of Chrift , he would be afliamed - of him , when he cometh in the glory of his Father, with the ho- ly Angels) he chang'd his note, and came to Simplicianusfoying, Eamw in Ecclefiam , Chrift ianu* volo fieri. Let m go to the Church , / will now in earneft be aChriftian >, And the. e though a private profeffionof his faith, might have been accepted, chofe to do it openly , faying, that he had ope: ly profeflfed Rhetorick, which was not a matter of falvation, andfliould he be afraid to own the word of God in the Congregation of the faithful f God requires both the Religion of the hearc,ai.d mouth, Rem io. 10. With the heart man btlieveth unta rtghteoiffn?ffi^ and with the mouth confejficn is made unto [ulvation . Conf: ilion of the mouth without faith in the heart, is grofle hypocrific ; to pr< tend faith without piofeffion of the mouth, is both hypocrific and co^vardife.

Reaf. I fliall give but one Reafqn of the point and that is 'Kf*f< taken from the great truft which God puts in h s *>a,.. 6 con- cerning his truth ; this is the great depvfttun which God delivrrs to his Saints with a ftricT^ and folemn charge to keepaoan.it all that undermine or oppofe it. Some rung* fee truft God with, fome things God truftsuswith. The g;ca<- thi ,g which we puc into Gods hand to be keptfor us,i: ourlou . z T lot i.r 2. He is able to keep that which J have committed unts him again ft that

H day.

ijo Having your loyns

day. That which God trufls us chiefly with, is his truth. It is therefore faid to be delivered to them , as a charge of mony to a friend , whom we confide in, fude 3. contend f*r the faith which was wee delivered to the Saints. To them (faith the Apoftle fpeaJc- ingof the Jews ) were committed the Gr tides of God, Rom. 3.2. They were concredited with that heavenly rreafure. So Paul ex- Lorts Timothy, Ep.l.chap. 1. to hold fa ft the feyme of found Vfords, and this ver. 14. he calls, the good thing which was committed to him. If he that is intruded wkh the keeping of a Kings Crown and Jewels , ought to look carefully to his charge, that none be left , or ftollen^ much more the Chriftian that hath in hs charge Gods crown and treafurc. Rob God of his truth , and what hathheleft? The word of truth is that tcftimony , which the great God gives of himfelf to man. The faints are his chofen Lfav 8? o wicneiles above others , whom he calls forth to vouch his truth, Hcb. u. 1. bya free and holy profeflion thereof before men, fcuird there- Rev, 11. *. fore the witneflesof God.) He that maintains any errourfrom the Word, bears falfe witnelTe againft God. He that for fear or (hame deferts the truth , or diflembles his profeflion , he denies God his teftimony • and who can exprelTe what a bloo- dy (in this is , and to what a high contempt of God it amounts ? It were a horrid crime though but in a mans cafe As when one is faifely accufed inaCourt^olpeakfomething that might clear the innocency of the man, and yet fhould fuffer him to be condemned, rather than hazard himfelf a little by fpeaking the truth in open Court. 0,what then is his fin, that when God himfelf in his truth, ftands at forry mans bar , dares not freak for-God when cal/d in to declare himfelf, but lets truth futfer by an un juft fentence that himtelf may not at mans hands for bearing witnelTe to it? Ohutt. Ob\tU. But this may feeme too beavie a burden to lay on the

Chriftians back •, muftwelayall at ft a ke, and hazard all that is dear to .us, rather than deny, ordiflTembleour profeflion of the truth ? Sure Chrift will have but few followers, if he holds hisfer- vants to fuch hard terms. Anjrv. *sfnfw. Indeed, 'tis hard to flefh and bloodj one of the high-

eft ftiles to be gone over in our way to heaven ; a carnal heart cannot hear this,but he is offended prelently .Therefore fuch as are Maun, 13. *T.j0tj, tolofe heaven, and yet unwilling to venture thus much for it,

have

girt about with truth. 5 1

have fet their wits a work to find out an eafier way thither.Hence thofc Heretiques of old, Prifcilliamfis^ and others (whofechiefe /£

Religion was to fave their own skin) made little of outward pro- feflion. They thought they might fay , and unfay i fwear , and forfwear (according to their wretched principle, Jnro, perjuro, mentem injuratam gero J fo in their heart they did but cleave to the truth. Q what fools were the Prophets^ Apoftles^ and other holy Martyrs, that have feai'd to the truth with their blood, if there might have been fuch a faire way of efcaping the ftorme of perfecution ? Bold men , that to fave a little trouble from man, for truths fake, durft invent fuch deteftableblafphemiesa- gaintt the truth - yea-, deface thofe characters, which nature it felf engraves upon the confeience. The fame window that let in the light of a Deity, would with it let in this alio , that we fhould walk in the name of this God j the very Heathen know this. All people trill tvalk., every one in the Name of his God , Micah 4. Socrates to blood held , there was but one God ; and in his Apology for his life , faid , // they would give him his life, on J1,

condition to keep this truth to himfelf , and not teach it toothers , he won Id not accept it j Behold here the powerful workings of a na- tural confcience/havenoc they rhen improved the knowfedg of the Scripture well, in the mean time, that are io far out- (hot from natures weak bow ? Religion would foone vanifh into an empty nothing, if for fear of every one we meet, we rnuft (like run-away , fouldiers) pluck of our colours, and put our profclfion as it were in our pockets, left we Should be known to whom we be- long. What do^h God require by a free profeillon of his truth, more than a matter doth or his fervant , when he bids him take his livery and follow him in theftreets ? Or when a Prince calls his fubje&s into the field, to declare their loyalty, by owning his quarrel againft an invading enemy? And is it reafonable, what man requires of thefe, and onelyhard from Gods hands? • nay 'tis not more , nor fo much as we delire of God for our felves. Who would not have God make profeflion of his love to us, and bear witnelTe for us againft Satan and our ownfinnes, at that great day when men and Angels fhall be fpe&ators .? And fhall we exped that from God , which he owes us by no Law, but of his own free promife, and deny him that which we are under Co many bonds to pay ? If it be but inforacafHi-

H z cYion

<- 2 Having your loyns

frion ( while we are here ) how difconfolate are we , if Gods facebe a little overcaft , and he doth not own us inourdiftrcfle? And is there no kindnefTeto be (hewn to that God that knows your foul in adverfity ? When his truth is in an agony , may not Chrift look, that all his friends (hould fit up and watch with it } O / it wereftiame with a witnefTe, that any fuch effeminate delicacy {hould be found among Chrifts fervants, that they can- not bieak a little of their worldly reft, and enjoyments to at- tend on him and his truth. Vje. Let this ftir us up to get the girdle of truth clofe girt Vfe. to us , thar we may be able to hold faft the profeflion ofit, even in the face of death and danger, and not be offend- ed when persecution arife;h. BlefTed be God, 'tis not yet come to that, we have the truth at a cheaper rate^ but how f)©n the market may rife we know not. Truth is not alwayes to be had at tht fame price. Buy it we muft at any, but fell it upon no termes. And let me tell you, There hath, is, and willbea fpirit of perfecution in the hearts of the wicked, to the end of the world-, and as Satan was considering j2^, before he laid his foule hands on him, fo now perfecution is working in the fpirits of the ungodly ; There are Engines of death conti- nually preparing in the thoughts and delires of Satan and his inftruments againft the fincere profefTours of the trnth • 'tis already refolv'd upon what they would do, might power be gi- ven, and opportunity to put their malice in execution; yea, we are half-way already towards a perfecution Satan comes firft with a fpirit of errour, and then of perfecution • lie firft corrupts men minds with errom, and then enragetb their hearts with wrath agair.ft the ProfefTors of truth. ]t isimpoll.ble that errour being a brat of hell, (hould be peaceable, it would not then be like its father. That which is from beneath can nei- ther be pure, nor peaceable. And how Farre God hath fuffer- ed this fulphureous fpirit of error to prevaile, is fo notorious, that no apology is broad enough to cover thenakedneffe of thefe unhappy times. It is therefore high time to have our girdle of truth on, yea, clofe girt about us in the profefiion of it. Not every one that now applauds truth will follow it, when once it comes to (hew them the way to prifon ^ Not every one that prcacheth for it, or difputes for it, will fufFer for it. Argu- ments

girt about with truth*

ments a e harmlefTe things , blunt weapons, they fetch no blood; but when we fuffer, then we are called to try it with truths enemies at (harps. This requires fomething more than a nimble tongue, a (harp wit.and a Logical head : Where then will be the wife, the di'pucer,the men of parts and gifts? alas, they will (like cowardly fouldiers) be wanting in the fight, though they could be as forward as the beft at a mufter, or training when no enemy was in the field; when to appearefor truth was rather a muter of gaine or applaufe, than lofle and hazard, No, Godhachchofen the fooli(h to confound the wife in this piece of fervice; the humble Chriftian by his faith, pati- ence, and love to the truth, tofhame men of high parts, and no grace.

chap. v.

A direStion or two for the girding of truth clofe to m in the prof effion of it.

53

BUt how may a foul get to be thus girt with truth in th€ pro- feflion of it ? Firft, labour to getanheait enflamedwith afincere love to the truth; this is only able to match the enemies of truth. The worft they cafrdo is bonds or death, and love is ftronger then death , it kills the very heart of death it fel^ it makes all cafie. Commandments arc not grievous to love, nor .doth it complain offufterings. With what a light heart did Jacob, for the love of Rachel endure the heat of the day , and cold of the night > 'lisventerotis; Jonathan threw a Kingdome at his heels , and conHi&ed wiih ttu- anger of an enraged father, for *Davids fake ; love never thinks it felf a lofer , fo long as it keep its beloved , yea, 'tis ambitious of any hazardous enterprize, whereby it may.

H3 fa-

t>A Having your loyns

facrifice it felf in the fervice of its beloved, as we fee in 'David, who put his life in his hands for Michal^ how much more when out love is pitcht upon fo tranfcendent an objed as Chrift and his truth ! Alas , they are but faint fpirits , which are breath* d from a creature, weak beams that are (hot from fuch forry beauties- If thefc lay their lovers under fuch a Law, that they cannot but obey, though with the greateft peril and hazard ^ what conftraint then mull a foul ravifht with the love of Chrift be under ? This has made the Saints leap out of their eftates, relations-, yea, out of their bodies with joy, counting it not their loffe to part with them , but to keep them with the leaft prejudice to the truth. Rev. 12 1 1. it's fa-.d the/ e, Ihey loved not their live •* unto the death. Mark,noc to the lofTe of fome of their comforts of their lives , but to death • life it felf they counted an enemy, when it would part them and truth. As a man doth not love his arme, or leg when it hazards the reft , but bids, cut it off. Cannot weliv^ (fay thefc noble fpirits) but to the clouding of truth, and calling our love to it and Chrift into queftion > welcome then the wci.tt of deaths. This kept up Davids courage, when his life wis laid for, Pfal. 119. 95. The wicked have waited for me to deftroy me^hut I will confder thy tejlintonies. A carnal heart would have considered hiseftate, wife, and .children , 01 at leaft his Jife now in danger; but Davids heart was on a better lubjed , he confldered the reftimonies of God , and fo much fweetnefle pours in upon his foul , while he is rowling them in his meditation, that he cannot hold. 0 how 1 L-je thy Law^vtt. 97. This made him fct light by all the troubles he met with for his cleaving to the truth. Jt is a great myftery to the world, that men for an opinion (as they call it) fhould run fuch defper.ite hazard. Therefore Paul was thought by his Judge, to be out of his wits And that que- ftion which Piiite a<kt Chrift , feems rather to be flighcingly, than ferioufly fpoketi, foht 18. Our Saviour had told bim, vcr. 7. that the end why he was bcrn, and came into the world, was that he fhould hare witnejfe to the truth. Then PiLiteyvir. 38. asks Chrift, what U truth} and prefently flings away , as if he had faid, Is this now a time to think of truth , when thy life is in danger > What is truth , that thou fhouldft venture fo much for it? But a gracious foul may better ask in a holy

fcorn.

girt about with truth. 55

■ — 1 ■ — — .

fcorne , What are riches and honours , what the fading plea- fares of this cheating world ; yea , what is life it felf, that a- ny , or all thefe fhould be fet in oppofition to truth ? O Sirs, look what has your love , that will command purfe ,, credit, life and all. aAmor mew pondm moan, every man goes where his love carries h m. If the world has your love , on it you will fpend your lives; if truth has your hearts-, you will catch ihe blow that is made at it in your own breafts , rather than let it fall on it. Only be careful that your love to truth be fin- cere, or elfe it will leave you at the prifon-door, and make you part with truth , when you fhould moft appear for it. "1 hree forts of prerenders to truth, their love is not like to endure the fiery trial.

Firft, fuch as embrace truth for carnal advantage. Some- 1. times truth payes well for her boord in the worlds own coyne^ and fo long every one will invite her to his houfe. Thefe do not love truth, but the jewel at her eare. Many were obferv'd in Hen. 8. his time to be very zealous againft Abbyes, that lov'd their lands more than they hated their idolatry. Truth findes few that love her gratis. And thofe few only will fuf- fer with truth and for it; as for the other, when the world- ly dowry that truth brought, be once fpent , you will finde they are weary of their match. This kitchin fire bums no lon- ger than fuch grofle fewel of profit, credit, and the like does feed it. If you cannot love naked truth, you will not fadge to go naked for truth. If you cannot love difgraced truth, you will not endure to be difgraced for truth; and what ufage truth findes, that her followers mult <?xpe&.

Secondly , fuch who commend truth , and cry it up highly, Zt but if you mark them , they do but complement with it , all this while they keep at a diftance , and do not fuffer truth to come within them, fo as to give Law unto them. Like one that entcrtaines a fuitor , fpeaks well of him , holds difcourfe with him, but will not hear of marrying him. It is one thing ^aw, another xpythnv- 'BuchtlcerHs would oft fay , mttlti ofculantur C hriftum , fauci vero amant ± Ataxy kijfe X brift , but few love him. True love to Chrift is conjugal j when a foul delivers up ic felf from an inward liking it hath to Chrift as to her husband, to be ruled by his Spirit, and ordered by his Word of truth,

Here.

c& Having your loyns

Here is a foul loves Chrift and his truth ^ but where truth has no command, and bears no rule, there dwell no love to tiuth in that heart. She that is not obedient, cannot be a lo- ving wife, becaufe love would conftrain her to be i'o, and fo would love in the foul enforce obedience to the truth it loves. Nay , he that doth not obey truth, is fo farre from loving it, that he is afraid of truth -y and he that is flavifhly afraid or truth , will fooner prove a perfecutor of truth, than a fuflferer for truth. So true is that of iiierome, quern metuit quit odit^quemtdit perijje cuftt j whom we fear , we hate ^ whom we hate , we wifti they weredeftroyed. Saul fcar'd£><*W, and that made him more induftrioufly feek his ruine. Herod fear'd John , and that coft him his life, flavifh fear mak;s the naughty heart imprifon truth in his confeience, becaufe, if that had its liberty and au- thority in the foul, it would imprifon , yea, execute every luft that now rules the roft^ and he that imprifons truth in his own bofome , will hardly lie in prifon himfelf as a witnefle for truth.

Thirdly, fuch as have no zeal againft truths enemies Love goes ever arm'd with zeal j this is her dagger (he draws againft all the oppofers of Truth. <g*i non zelat , non arnat-^ Ke that is not zealous, doth not love. Now right zeal ads (like fire J aduitiwum fuifoffe, to itsutmoft power (^et ever keeping its place and fphere.) Jf it be confined to the breaft of a private Chriftian, whence it may not flame forth in pumftiing i ruths enemies, thenitlurnes inwardly the more ffor being pent up) and pre\s (like a fire in his bones) upon the Chriitians ow.i fpirits, confumingthem^ea,eatinghimup for grief to &e Truth trod under ftot of errour or profaneneife , and he not able to help it up. *Tis no joy to a zealous lover to out-live his be- loved ;, fuch there have been , who could have chofe rather to have leapt into their friends grave , and laine down with ilicm in the dull , than here patfe a difconlblate life without them. Let m go and die rvith him^in^'Thomas when Chrift told them Lawrns was dead -^ and 1 am fure zealous lovers of Truth count it as melarcholy living in evil times, when that is fallen in the ftreets. The news of the tArk* taking frighted good Elie's foul out of his body,-, and this may charitably be thought to have given life to Elijahs vtifti , yea folemn prayer for death, i King.

19.4.

girt about with truth. 57

19. 4. It. is enough , t#\e away mj life-, the holy rranlawhow things wenc among the great ones of thofe wicked times^Idb'i laters they werecoruted, and the faithful fervants of God cart- ed (as 1 may fo fay)yea ki lied ^and now this zealous Prophet thinks it a good time 10 leave the world in, rather than I ve in torment any longer, to fee the Name, Truth , and fervants of God trampled on , by thofe who fliould fiave (hewn molt kind- nefTe to them. But if zeal hath any power put into her hands, wherein (he may vindicate Truths caufe; (aswhenfhe is exalt- ed into the Magistrate s feat) then Truths enemies fhallknow and feele , that fie bars not the [word in vaine. 1 he zealous Magiftrate will have, as an armeto rel.eve and defend Truth, the ifraelite-^ fo a hand to frnite blafphemy, errour, and pro- fanenefie , the Egyptian , when any of them aflaulc her. O how OMcfes laid about him (that meek man , who ftood fo mute in his own caufe, Numb. 12. ) when the people had committed idolatry/ his heart was fo infired within him,that (as we'll as he loved them) he could neither open his mouth in a prayer for them to God, nor his eare to receive any petition from them, till he had given vent to his zeal in an acT of juft'ceupon the offendours. Now foch , and fuch onely are the perfons that are likely (when called) to fufferfor the truth, who will not let it fnffgr'if they can help it. Rut as for natural Gallk like fpirks, that can fee truth and errour fcuffling, and not do theirutmoft to relieve truth, by interpofing their power and authority, if a Magillrate: by pieachin^ the one up, and the other down, if a Minifter : and by a free teftimony to, fervent prayer for,and affe- ctionate lympathizing with truth (as it fares ill or well) if a pri- vate Chnftian ^ I fay, as for fuch, whoftandin this cafe, (as fome fpecTaors about two wreillers) not caring much who hath the fall , Thefe are not the men that can be expected to expofe themfelves to much fuffering for Truth. That Afkgiftrate who hath not zeal enough to ftop the mouths of Truths enemies when he may ; will he open his mouth in a free profefiion of it when death a'd danger face him ? That Minrfte9-y1who hath lie thcr love nor courage enough to apologize for Truth in the T^/p/V-, can it be thought he would (land to her .defence at a fra$ ? In a word, that prtvateChriftian whole heart is not wounded through Tru:hs fides , fo as to fympathize with ic , will he interpofe him-

I felf

*g Waving your loyns

{elf betwixt truth and the blow that bloody perfecutors make at it, and choofe to receive it into his own body ( though to death) rather than it fhould light on Truth ? ifthefirc-otTove within beout , or fo little, thac it will not melt the man into forrow for the wrongs done to Truth by men of corrupt mind<, where will the flame be found , that fhould enable him to burn to afhes , under the hand of blood, men ? het'le never endure the fire i«i his body , that hath no more care to keep that facred fire burning in his foul ^ if he cannot flied teares, much leiTe will he blood for Truth. S2j*eft- Qveft. If any now (hould ask, how they may get their

hearrs enflamed with this heavenly lire of love to truth ? I anfwer-, firft,

aAnlypir. i. Labour for an inward conformity of thy Jnjw. heart to truth. LikenelTe is the ground of love. A carnal heart cannot like truth, becaufe it is not like to truth. Such a One may love truth , as he did Alexander , Regent non j4Uxax- d'HW. The King^ net the per/on that was King. Truth in its honour and dignity , when ic can prefer him , but not naked truth it felf. How is itpofiible, an earthly foul (hould love truth that is heavenly? an unholy heart, truth th?t is pure? O 'tis fad indeed , when mens tenets and principles in their under- ftandings do clafh, and fight with the principles of their hear; $ and afre&ions ^ when men have orthodox judgements , and he- terodox hearts / There muft needs be little love to truth, be- caufe the judgement and will are fo unequally yokt. Truth in the confeience reproving and threatning luft in the heart; and that again contrcling truth in the confeience. Thus like a fcold- ing couple, they may a while dwell together, but taking no content in one another , the wretch is eafily perfwaded to give 7>#r/?aBillof divorce at laft , and fend her away (as Ah*fbuirm did Vajhii) that he may cfpoufe other principles , which will fuit better with his corrupt heart, and not croffe him in the way he is in. This , this I am perfwaded hath parted many, and truth in thefe licentious dayes. They could not finne peaceably while they kept their judgements found •, Truth ever and anon would be chiding them, and therefore to match their judgements with their hearts , they have taken up p inciplcs fuitable to their lufts. But foul , if truth hath had fuch a power upon thee to

tranf-

girt about with truth. 59

transform thee (by the renewing of thy minde) into its own likeneffe; that as the fience turns the ftock into its own nature, fo Truth hath afiimilated thee, and made thee bear fruit like it felf ^ Thou art the perfon that will never part with truth ; before thou canft do this , thou mult part with that new na- ture , which by it the Spirit of God hath begot in thee. There is now fuch a neere union betwixt thee and truth, or rather thee and Chrift, as can never be broke. We lee what a migh- ty power there goes along with Gods Ordinance of marriage, that two perfons , who poflibly a moneth before never knew one another ; yet their atfeftions once knit by love , and their perfons made one by marriage , they can now leave friends and parents for to enjoy each other •, fuch a mighty power , and much greater goes along wirh this myftical man i age between the foul and Chrift , the foul and truth ., that the fame perfon who before converfion, would not have ventured the loffe of a penny for Chrift , or his truth •, yet now (knit to Chrift and his truth by a fee ct work of the Spirit, new forming him in- to the Jikenefie thereof) he can bid adue to the world, life, and allforthefc. As that Martyr told him, that askt whether he did not love his wife and children, and was not loth to part with them ? yes faith ne, / love tv *n fo dearly ^ that I would mt fart -with any of ihem for all that the T>uke of Brunfwick is worth (whole fubjedhe was) But for Chrifisfaie and his truth, fare- rtel to them all.

Secondly , labour to get thy heart more and more infired with the love of God, and this will work in thee a deer love to bis truth ; Loveobferves what is precious and dear to ks beloved, • and loves it for his f ke. David: love to Jonathan made nun enquire for fome of his race, tcac he might (hew kindnefle to for his fake. Love to God will make the foul inquifitive to flude out what is near and dear to Gjd( that by Ok wing kind- nefle to it, he may exorefle his love to him. Now upon a little fearch , we (nalWinie that the great God lets a very high price upon the head of truth, Pfalme 38.2. Thou haft magnified thy Word above all thy Name. That is Gods Name by which he is known, every creature hath GodsNtme upon it; by it God is known , even to the leaft pile of grade : But to his Word and Truth therein written, he hath given preheminence

I z abavc

6q Having y our leyns

above all other things that bear his name. Take a few confide- rations whereby we may a 1» cle conceive of the high value God fets of Truth. Fir ft , God when he vouchfafeth his Word and Troth to a people, he makes account he gives them one of the g eateft mercieuhey can receive , or he give • he calls them the yreut ihptgf of his Law , Hofek 8 12. a people that enjoy his truth, thev are by Ch rifts own judgement lift up to heaven; whatever a peopl- hav; ac Gods hands, without this, bears no more companion with it than Hagars loafe of bread and bottle ( which was IflsmagXs portion ) would with 1 faxes inheri- tance. God that knows how to prize, and rate his own gifts, faith of his Word which hefbeweth to Jacob, and teftimonies that he gives to frael , that hi hath not dealt fo rvith any Na- tim,Pf<d. .'147.20.. th t is , not fo richly and gracioufly. Se- condly, confider Gods-efpecial care to prefervehis truthi what- ever is loft, God looks to his truth. In fhip-wracks at Sea, and fcare fires at. land, when men can fave but little, they. ufc to choofc not lumber, and things of no worth, but what they efteem molt precious. In all the great revolutions , changes, and overturning of Kingdomes, and Churches alfo, God hath ftill preferv'd his truth. Thoufands of Saints lives have been taken away , but that which the Devil fpights more than all the Saints.; yea, which alone he fpights them for ('that is the truth) this lives, and ftiall to triumph over his malice ^ and fure if truth were not very dear to God, he would not be at this coft to keep it with the blood of his Saints -, yea, which is more, the Mood of his Sonne ■ whofe errand into the world was by life and death to bear witnejfe to the truth, John 18. 37 In a word, in that great and difm al conflagration of heaven and earth, when the elements (hall melt for heat, and the world come to jts fatal period -, then truth fhall not furTer the leaft lofle, but the Word of the I ord tndureth for ever, I Pet. I. laft v- Thirdly , confider the feverity of God to the enemies of truth. A dread- ful cur'fe is denounced againft thofe that fliall take away from it, or addt the h.-.ft tc it, thatcmbafe, or clip this heavenly coyne, Rev. 22. )8. The one pulls upon him all the plagues that are ■written in tie word tf truth-, from the other fhall be taken a- way his part out of the book^f life, and out of the holy City, and from the things (that is, the good things of the promifes) -which

are

girt about with truth £ f

are -written in this bock- All thefe fpeak at what a high rate God values truth; and no wonder, if we confiderwhat truth is, (that truth which fhines forth from the written Word J it is the extraft or Gods thoughts and counfels which from ever- lifting he took up, and bad in his heart to crTed. Nothing comes'iO pafTebut as an accomp'.ifhment of this his Word •, It is the mod full and perfect reprefentation that God himfeif could give of his own being , and nature to the fons of men •, that by it we might know him, and love him. Great Princes ufe to fend their pictures by their Embaflfkdours to thofe whom they wooefor marriage. God isfuch an infinite perfection, that no hand can draw him f^rth to vife but his own , and this he hath done exactly in his Word , from which all his Saints have come to be enamoured witb him. As we deal with truth, fo we do with God himfeif- he that .'efpifeth that, defpifeth him. He that a- bandons the truth of God, renounceth the God of truth.* Though men cannot come to pull God out of his Throne, and un-god him, yet they come asneare thisasit ispoffi le, when they let out their wrath againft the truth, in this they do, as it were , execute God in effigie. There is reafon we fee why God fhould fo h'ghly prize his truth,and that we that love him fhould cleave to it.

Thirdly, be much in the meditation of the tranfeenderit ex- ce'lencyof truth, The eye aff efts the heart -, this is the window at which love enters. Never any that had a fpiritual eye to fee Truth in her native beauty , but had a heart to love her. This was the way that rDazids heart was ravifht with the love of the word of truth, Pfal. 119.96 O how ILvethj Law^itismy meditation all the clay -, while his thoughts were on it, his love was drawn to it -t David found a great difference betwixt medi- tating on the truths of Gods Word , and other excellencies which the world c ies up fo highly ; when he goes to enter- taine himfeif with the thoughts of fome perfection in the crea- ture , he findes it but a jejune, dryfubjed coropar'd with this; he fjone tumbles over* the book of the worlds excellencies , and can tfnde no no ion that deferves any long ftayupon it, I have feeri, faith he , an end cf all fi-rfeliians » he is at the worlds end prefently , and in a few thoughts can fee to t'^e bottom of all the worlds glory , but when he takes up the truths of God into

his

5 2 Having your lojns

his thoughts now he meets with work enough for his admira- tion , and fwect meditation ; Thy Commandment k exceeding broad; great (hips cannot faile in narrow rivers, and {hallow wafers; neither can mindes truly great with the knowledge of God , and heaven , findc roome enough in the creature to turne, and ejjpatiate thcmfelves in. A gracious foul is foon aground and at a ftand, when uponthefe flats -, but let it launch out in- to the meditation of God , his Word , the myfterious truths of the Gofpel , and he findes a place of broad, waters, fea-roome enough to lofe himlelf in. I might here fhew you the excel- lency of Divine truths from many heads -, As from the fource and fpring-hcad whence they flow, the God of truth ■, from their oppofite, that miftiapen monfter , errow,&c. But I (hall on- ly direct your meditation to a few enamouring properties which you fhall finde in thefe truths • you may meet a heap of them togetht r, in Pfalme 1 9. 7. and fo on. Truth it is pure , this made David love it, Pfalme 1 ro. 140. It is not only pure, but makes the foul pure and holy that embraceth it. Sanclipe them through thy truth, thy Word is truth, John 17.17. It is the pure water chat God wafheth foule fouls clean with, E^ek, 36. 25 1 will (prinkle cleane water upon you , and ye (ball be cleave , from all j9ur filthinejfe will 1 cleanfe jou ; foule puddle water wi 1 as foon make the face, as errour make the foul cleane. Truth ps Cure , and hath a firme bottome, Pfal. 19.7. we may lay the whole weight of our fouls upon it, and yet not crack under us- cleave co 7>#^, and it will flick to thee. It will go with thee to pifon, banilhment , yea, flake it felf , and bear thy charge?, where ever thou gocit upon her errand. Not one thing faith Jcflwab, hath fail'd of all the good things which the Lord jour God fpake ccvccrn- ing yon • all are come to pa(fe unto you, not one thin:' hath fail- ed thereof, Jofi.iq. 14. What ever \.ou find there prom is\J, count it money in your purfe-, fourfcore years , faid Pcfycarp , J> >ve (ervedGod, and found him a good Aidfltr, But when men mink by forfaking the truth to provide well for themfelves, they are fure to meet with difappointments« Many have been flat- ter'd from truth with goodly promifes , and then ferv'd no better than ludas was by the lews , after he had betray' d his CftUfler into their bloody hands, loo\ thee to that. Though perfecutors love the treafon, yet they hate the traytorj yea oft

(to

girt about with truth. 63

(to (hew their dcyilifh malice) they, when fome have been got to wound their conference by denying the truth , have moft cru- elly butchered them , and glory'd in it - as a lull revenge to de- itroy foul and body together. Again truth is free, and makes the foul free that cleaves to it, John 8. 32. The truth Jh, ill make joh free. C hrift teils the Jewes of a bondage they were in , (which that bragge people never dieaml on,) verfe^q. Te are cf your fathir the 'Devil , and his lufis jqu will do •, fuch flaves are all finners^ they muft do what the Devil will have them y and dare no more difpleafc him , than a child his father with a rod in his hand. Some Witches have confeft , that they have been forced to fend out their Imps to do mifehiefe to 0- thers that they might have eafe themfelves^ for till they did fend them abroad upon fuch an errand , they were thcmfelves tormented by them. And he who hatha luft fucking onfeim, findes as little reft if he be not alwayes fe ving of it, and making provifion for it: Can tht world, think you, (hew fuch another (lave as this poorc wretch is ? Well , though all the bolts that the Devil hath (luftslmeanj were lockt upon one (inner, and he (hut up in the clofeft dungeon of all his prifon, yet let but this poore (lave begin to be acquainted with the truth of Chrift, fo as to open his heart to it, andclofewithit: You fhall foon hear that the foundations of the prifon are (ha- ken, its doors thrown open, and the chains (alien off the poor creatures legs' : Truth cannot it felfe be bound, nor will it dwell in a foul that lies bound in finnes prifon : and therefore when once truth and the foul are agreed, or rather Chrift and the foul , who are brought together by Truth , then the poor creature may lift up his head with joy, for his redemption and jayle-delivery from this fpirkual bondage draws nigh^ yea, the day is come , the key is in the lock already to let him out. It's irapofllble we fhould be acquainted with truth (as it is in Je- fusj and be meer ftrangers to this liberty that abends it, JEpb. 4 19,20,21. In a word i Laftly, Truth is vltlorious. Tisgrear, and (hall prevail at laft. "Tis the great counfelof God, and though many fine plots and devices are found in the hearts of men ( which (hew what they would do) yet the couniel of the Lord (hall ftand j all their egges are addle , when they have fet longeft on them •, Alas , they want power to hatch what their

malice .

6a Having your loyns

malice lets brooding on. Sometimes I confefle the enemies to Truth gee the Militia of this lower world into their hands, and then Truth Jeemes to go to the ground , and thofe that witneffe to it aie even flaine^ yet then 'tis more than their Perfecutors can do to get them laid under ground in their grave, Revel, ii. 9. Some ( that were never thought on) fhall ftrike in on 'truths fide, and forbid the burial. Perfecutors need not be at coft for Marble to write the me- morial of their Vi&orics in , duft will ferve well enough , for they are not like to laft fo long. Three dayrs s.nd a halfe the WitnefTes may lie dead in the ftreets, and Truth ft dfconfolate by them •, but within a while they ere walking , and Truth triumphing againe. If Perfecu- tours could kill their SuccefTours , then their work might be thought to ftand firing , needing not to feare another to pull down what they fct up • and yet then their work would lie as open to heaven , and might be as eafily hun- dred as theus at Babel. Who loves not to be on the wa- ning fide ? choofe Truth for thy fide, and thou haft it. Newes may come that Truth is fick, but never thut it is dead. No, 'tis errour is (hort-lived; a lying tungue /> but for a moment ; but Truths age runnes parallel with C ods eternity. It fhall live to fee their heads laid in the duft, and to walk over their graves that were fo bufie to make one for her. Live did I fay ? yea , reigne in peace with thofe who now are willing to fuffer with, and for it. And wouldeft thou no: (Chriftian) be one among that goodiy traine of victors, who fhall attend on Chrilts triumphant Charret , into the heavenly C ity . there to take the Crown , and fit down in thy Throne with thofe that have kept the Held , when Chrift and his truth were militant here on earth? Thus wouldeft thou but in thy thoughts wipe away tcarcs and blood , which now cover the face of luflering truth , and prefent it to thy eye as it fhall look in' glory, thou couldell: not but cleave to it with' a love {tronicr than Death.

But fecondly, if yet there remains any qualme of feare on thy heart from the wrath of bloody men threatning thee for thy profeiTion of the truth , than to a heart inflamed with

tl;

0

girt about with truth. 65

the love of truth , labour to adde a heart fili'd with the feare of that wrath , which God hath in ftore for all that Apofta" tize from the truth. When you chance to burne your fin" ger , you hold it to the lire, which being a greater fire draws out the other. Thus when thy thoughts arefcorcht, and thy heart feared with the fire of mans wrath , hold them a while to hell fire, which God hath -prepared for the fearful, Revel. 21. 8. and all that runne away from Truths colours, Heb. 10. 39. and thou wilt lofe the fenfe of the one for feare of the other ^ Jgnofce Imferator ( faid the holy man > ) tu carcerem, Deus gehemtam Mwatur •, Pardon me O Emperour , if I obey not thy command -, Thou threatneft a prifon , but God a hell. Obfervable is that of David , Pfalme 1 1 p, 1 6 1 . Princes have perfecuted me witheut a caufe , but my hsart fiandeth in awe of thy Word*, He had no caufe to feare them , that had no caufe to perfecute him •, one threatning out of the Word ( that fets the point of Gods wrath to his heart ) fcares him more than the worft that the greateft on earth can do to him. Mans wrath ( alas ) when hotteft, is but a temperate climate, to the wrath of the living God. They who have felt both , have tcftified as much. Mans wrath cannot hinder the acceffe of Gods love to the crea- ture , which hath made the Saints ling in the fire in fpight of their enemies teeth. But the creature under Gods wrath is like one (hut up in a clofe oven , no crevis open to let any of the heat out, or any refreshing in to him.

K CHAP.

66

Having y our Joyns

•<$*

CHAP. VI.

Cy ffee fecond \inde of Iruth , JrifjJb <?/" jba#r* #r fincerity , jriffo /ta hjndes of it \ and in ■particular , of moral uprightneffe^ together with its deficiency, and a double Caution about thk\ the one to the Saints^ the other to the morally up- right p erf on.

i.

WE come now to the fecond kind of Truth f commended to the Chriftian,under the notion of the foulcfiers girdlej and that is Truth of heart, VVhe e it would be known-, Firft, what r mean by truth of heart-, Secondly, why compared to a girdle. For the

Firft^by truth of heart, I under fhnJyWm7;,fo taken inScripture, Heb.10.21.Let us dratvnearwitha try.eheart, that is with a fincerc heart. We have them oft conjoyn'd, the one explaining the other, Jojh.i^, 14. Fear tbs Lor.l,«rJ.ferve him in fincerity an J truth, l Cor. 5.?. we read oft he unleavened brey$ rf fmceritj and truth. Hypocrifie is a lie with a fair cover ever it; an infincere heart is a falfe heart- the inward frame and motion of the heart comports rot with thepro- feflion and behaviour of the outward man^ like a clock, whofe wheels within go not as the hand points without.

SecenMy, fincerity, or truth of heart may fitly be compared to a girdle, in regard of the twofold ufe and end, for which a girdle (efpecially the fouldiers belt ) is worn. Tirfi, the girdle is ufed as an ornament put on uppermoft , to cover the joynts of

the

girt about with truth. 6j

the Armour, which would (if feen) caufefome uncomefnefie. Here (at the loynsl mean J thofe pieces of armour fur the Cek ice of the lower parts of the body are fattened to the upper, now t e- canle they cannot be fo clofely knit and dafpt, but here will be fome little gaping betwixt piece and piece, therefore they ufed to put Gve- thofe parts a broad girdl3, that covered all that uncomlinefTe. Mow fincerity doth the fame for the Chrifrian, what the girdle doth for the Souldier. The Saiirs graces are not fo clofe, nor his life fo ex* ft . tut in thebcft there sre found infirmities , a d defVcfs , which are as fo ma- ny gapings and clefts in his armour; But fincerity covers all, that he is neither put to fhame for them , nor expofed to danger by them.

Sccondl], the girdle was ured for itrength- by this the loins were ftaid, and united, and the fouldier made itronger to fight or march \ as a garment , the clofer it fits, the warmer itiij fo the belt , the clofer it is girt, the more itrength the Ioyns fecle ■: hence God chreatnirg to enfeeble and weaken a perfon or people, faith, their lojnes Jball be loofened, Efay45- i. / wiM toofe the lojnes of ' Kings^ and Job 12. 21. re weakeneth the ftrength of the might y.Wzb. he loofeth the girdieof the ltrong.

Now fincerity may well be compared in this refped lot'ae fouldiers girdle. It is a grace that doth gird the foul with ftrength , and makes it mighty tc^ do or fufTe:. Indeed it is the very itreng'h of every g'ace^ fo much h pocrifie as is found cleaving to our graces, fo much weaknefFe. *Tis fincere faith chic -i< che ftrong faith. Sinfcefe love, that is the mighty love* Hy ocrifi:isto grace., as the worm is to the oak, the rult to theiro.K it weakens them, beemfe it corrupts rhem. The Meta- phor thus ope./d affords thele t vo doctrinal conclufions, in hand- ling of which, I fhall comprize what I have to fay further of this piece of Armour

i, That fincerity or truth of heart in our wayes, covers all the DtU. i. Chriftians uncomelineiTe.

2. That truth of heart or fincerity is of excellent ufe to ftren^- baft. 2. then the Chfifttan in his whole courfe.

T>oB. 1. To begin with the firft, Sincerity covers all our 1)c£l. r» uncomclineflfes. In handling of this point , This is our me- thod.

K 2 Firft,

6 8 Having y our hyns

i.

i. Firft , to enquire which is the truth and fincerity that doth

this..

*z Secondly , we (hall enquire what uncomlinefles they are that

fincerity covers. 3 . Thirdly , how fincerity covers them.

4. Fourthly , why fincerity doth this , or fome account given for

all this.

Firft ^ of the firft , let us enquire which is that truth and fin- cerity that covers all uncomlinefles and deficiencies in the Chri- ftian. Here we muft diftinguifti of a twofold fincerity, one Moral another Evangelical.

Firft , There is a moral truth, and uprightnefle, which we may call a field -flower, becaufe it may be found growing in the wilde, and wafte of nature. It cannot be deny'd, but one that hath not a dram of fanctifying faving grace, may (hew fome kinde of up- rightnefle and truth in his a&ions. God himfelf comes in as a witnefle for lAbimclech , that what he did in taking Sa- rah , was in the uprightnefle of his heart jGen. 20. 6.1 know (faith God ) that thou dldft this in th; integrity of thy heart, that is, thou didft mean honeftly as to this particular bufinefle, anddidftnot intend any wrong to Abraham, whofe wife (he was , unknown to thee. Joab , though a bloody man, yet dealt very uprightly and fquarely wich T>avid concerning the rendition of Rabbah, when he had a faire advantage of ftealing away the honour from his Prince to himfelf. Many fuch inftances may be given of men that have been great ftrangers to a work of grace on their hearts -y but this is not the uprightnefle that we mean in the point laid down. It doth indeed render a pctfon very lovely and amiable before men to be thus upright , and honeft in his dealings ^ But me thinks I hear the Lord faying concerning fuch , as once he did to Samuelof Eliab, 1 5am it. 7. Lo.k^r.ot en their countenance , fo as to think, thefe are they which he accepts ; No, he hath refufed them, fcr the Lord (eeth net as man feeth. Gods eye looks deeper than mans. There are two great defects in this uprightnefle which. Godreje&sit for. %

Firft , It grows not from a good mot a renewed heart. This is a hair on the moral mans pen ,. w' V .-and blots his copy, when he writes faireft. It is !;ke the lepioiie of Naamanh that fame, but he yeas a Leper , took away the honour of his greatnefle at

Court,

girt about with truth £q

Court , and prowefTe in the field ^ fo here it ftains the fairft a- dions of a meer Moral man, But he is a Chriftleffe^ grace- lejfe per/on. The uprightnefTe of fuDh does others more good in this world, than themfelves in another. They arc by this mo . ral honefty profitable to thofe that have civil commerce with them^ but it doth not render themfelves acceptable to God. In* deed , had not God left fome authority in confeience to awe and keep them ( that have no grace ) within fome bounds of honefty , This world would have been no more habitable for the Saints , than the Forreft of wilde bcafts is now for man. And fuch is the uprightnefTe of men void of fan&ifying grace , they are rather rid by an over-powring light of confeience that fcares them, than fweetly led by any inward principle encliningthem to take complacency in that which is good. Abimelech himfelf, for whom fas we heard J God fo apologized ^ yet is let to know that his honefty in that matter t came rather from Gods reftraint upon him, than any real goodneflein him, Gen. 20. I I alfo with-held thee from finning against me , therefore fujfered I thee not to touch her.

Secondly, this Moral uprightnefTe falls fhort of the chief end in difpenfably neceffary to make a perfon upright indeed. This is the glory of God , 1 £ or. 10. 31. Whatever ye do , do all to the glory of God. The Archer may lofe his game by (hooting fhort , as well as fliooting wide. The grofTe hypocrite (hoots wide , the uprighteft Moralift (hoots fhort. He may and oft doth take his aime right as to the particular and immediate end of his action , but ever fails in regard of the ultimate end. Thus, afervantmay be faithful to hisMafter , fcorne to wrong him of a farthing, yea , cordially leek his Matters profit ; and yet God not looked at or thought of in all this, and fo all worth nothing becaufe God is left out of the ftory , who is principally to be regarded, Ephef. 6. 7. Servants are commanded to do their fer- vice a* to God. n->t to man, that is, not one ly, not chit fly to man. *Tis true, the matter is to be lookt at in the fervants duty , but in his way , only as it leads to the glory of God ; he mutt not when he hath defired to pleafe his earthly matter, fet down as a: his journneys end, but pafTe on (as the eye doth through the aire and clouds to the Sunne where it is terminated) fo he to God , as the chief end , why he is dutiful and faithful to

man,

2.

70 Having your loyns

man. Now no principle can lead the foul fo high as to aims at God, but that which comes from God. See both thefe ex- cellently coucht together, Phil. I. 10, il. That ye may be fin- cere, being filled with the fruits of righteoufnejje nhich a ebjfe- (m Chrift to the glerj and praife of God. Where yon ma . obferve-, Firfti that thefincerity of the right (lamp, is that which brings forth fruits of rightcoufnefTe to the praife of God , that is, where the glory of God is the end of all ouradions. Secondly, that fuch fruit cannot be born , but by C^rifl '■> tne ^ou^ mu^ De planted into Chrift , before it can be thus fincere, to bear fruits of rightcoufnefTe to the praife of God. Hence th.fe fruits of righteoufnefle ate faid to be by frfu* C^rift' What men do by themfeWes , they do for themfelves : They eat their own fruit, devoure the praife of what they do •, the C hriftian onely that doth all by Ch;ift, doth all for Chrift- he hath his fapfrom Chrift (into whom he is grafted,) that makes him fruitful, and therefore he referves all the fruit he bears for him. This we fee how this moral uprightnelTeis it felf fundamentally defective, and therefore cannot be that girdle which hides and covers our other defects .• yet before I paffe on to the other- I would leave a twofold Caution for improvement of what hath been faid con- cerning this uprightnefle ; The one is to the fincere Chriftian, the other is to luch as have no more than a moral upright- nelTe. ~ . T Firjl , to the fincere Chriftian- May there be found a kind of

uprightneffe among men that are carnal and deftituteofGods fancTifying grace ? O then look you to it, in whofc hearts dwells the Spirit of grace, thnt \ou be not put to (hame by thofe that arc gr ace lefle, which youmuft needs be when you are taken tardy in thofe things that they cann >t be charged for. Many among them there are, thatfeorne to lie ^ fhali a Saint be tak :i inan'mtrnth ? Their moral principles bin'c them over to the peace, and w II not fuffer them to wro-g their neighbour and can cheating, over-reaching opnreffron follow a Saint* hand ? except your righteoufnefle exceeds their beft, you are not Chr'.ftkns-, and can \ou let them exceed you in thofe things, which, when they are done,leave them fhort of Chrift and heaven? *Tis time for the Scholar to throw off his gown, and difclaim the name or an Acad.mkl^ when every School-boy is able to

dunce

girt about with truth y r

dunce and pofe him. And for himaifo to lay afidcbis profef- fion,and let the world know what he is, (yea, what he never was) that can let ameer civil man, with his weak bowe, only backt with moral p.inciples, ou:-fhot him that pretends to Chtift and his grace. I confeile it fometimes fo falls out, that a Saint under a temptation may be out-ftript by one that i£ carnal in a particular cafe : As a LackiJ that is an excellent foot man , may (from fome prick or prefent lamenefTe in his foot) be left behind by one that at another time fhould not be able to come near him; we have too many forrowful examples of meal mens out {tripping even a Saint at a time, when under a temptation ; a notable pafftge we meet with concerning A- bimclecbhis fpeech to Sarah falter her difTemblng and equivo- cating fpeech, that Abraham was her brother J Gen. 26. 1 6. And unto Sarah he faidfthat is, ^AbimeUcb faid to her,) Heboid, I have given thy brother a thoufand pieces of fiver • behold he is to thee a covering of the eyes unto all that are with thee, and rritb all cth?r. Now mark the words which follow. Thttsjbewas re- proved. How ? where lies the reproof? Here are none tut good words, and money to boot alfo. He promifeth protecti- on to her and Abraham-^ none fhould wrong him in wronging her ; and tells her what he had freely given Abraham. Well, f >r all this we (hall finde a (harp reproof, though lapt up in thefe fweet words , and filvered over with his thoufand pieces. Fir ft , (he was ep roved by theuprightnefleof Abime lech in that bufineiTe , wherein (he had finfully diffembled. Tha* he who was aft anger to the true G')d and his worlhip , fhould be fo fquare andhoneft, as to deliver he. up untoucht, when once he knew het to be ano her mans wife, and not only fo , butinftead of falling into a paflion of anger, and taking up thoughts of re- venge agatsrft them, for putting this cheat upon him, ( which ha- ving them under his power , had not been ftrange for a Prince to have done) for him to forget all this, and rather (hew fuch kind- nefle and high bounty to them , this muft needs fend a (harp reproof home to Sarahs heart; efpecially confidering, that he a Heathen did all this; and fhe ( one call'd to the knowledge of God , in Covenant with God, and the wife of a Prophet) was fo poor-fpirited, as for fear of a danger, wheh only her husband (and that without any great ground) furmifed,to commit two

fins

j 2 Having your loyns

finsatoneclapjdiflemble, andalfo hazard theloffeof her chafti- ty; (the lealt of which wasWorfe, than the thing they were fo airaid ofj thefe things, I fay, laid together, amounted to fuch a reproof, as no doubt made her and Abraham too , heartily aflia- med before God and man. (iAgain, Abimelech in calling Abra- ham her Brether ( not her husband ) did give her a fmart re- buke , putting her in minde , how with that word he had been deceived by them. Thus godly Sarah was reproved by a pro- fane King. O Chriftians, take heek of putting words into the mouths of wicked men to reprove you withal ; they cannot re- prove you , but they reproach God .- Chrift is put to fiiame with you and by }0U : for the good name fake of Chrift, which can- not but be dearer to you (if Saints) than your lives, look to your walking , and efpecially your civil converfe with the men of the world •, They know not what you do iu yonrclofet , care not what you arc in the Congregation, they judge you by what you are , when they have to do with you. As they find you in your (hop , bargains , promifes, and fuch like , fo they think of you and ) our profefFion. Labour therefore for this uprightnefTe to man ^ by this you may win fome, and judge others. Better vex the wicked world with ftrift walking, as Lot did the Sodomites, then fet them on work to mock, and reproach thee and chy profefli- on by any fcandal as David did by his fad rall.They that will not fol- low the light of thy holinelTe, will foon fpie the thief in the candle, and point at it.

The fecond word of Caution is to thofe that are morally up- right, and no more. Take heed this uprightnefTe proves not afnare to thee , and keeps thee from getting Evangelical uprightnefTe. I am lure it was fo to the young man in the Gofpel. In all like- lihood he might have been better, had he not been fo good. His honcfty and moral uprightnefTe, was his undoing, or rather his con- ceit of them, to caftle himfelf in them. Better he had been a Pnb- lican, driven to Chrift in the fenfe of his finne , than a Pharifee, kept from him with an opinion of his integrity. Thefe, thefe are the weeds, with which many (thinking to fave themfelves by,) keep themfelves under water to their perdition. There is more hope of a fool, Solomon tells us, than of one wife in his own conceit ^ andi of the greateft Tinner , that of one conceited of his righteoufnefTe. If once the difeafe take the brain, the cure mult needs be the more

dif-

girt about with truth, 73

difficulty No offering Chrift to one in this frenzy. Ait thou one kept from thete unrighteous wayes wherein others walk? May be thou art honeft and upright in thy courfe, and fcorneft to be found falfe in any of thy dealings. Blefte God for it, but take heed of blefiing thy felf it it •, there's the danger, this is one way of being ritbteotts overmuch ; a dangerous pit, of which Solomon warns all that travel in heaven road, Ecclef. 7.16. There is undoing in this over-doing, as well as in any under-doing. For fo it follows in the fame veTe, Why Jhonldeil theu deftroy thy felf? Thou art not (proud man ) fo faire for heaven as thou flattereft thy felf. A man upon the top of one hill may feeme very nigh to the top of ano- ther and yet can never come there, except he comes down from that where he is. The mount of thy civil righteoufnefle, and mo- ral uprightnefTe (on which thou ftandeft fo confidently) feems per- haps level in thy proud eye to Gods holy hill in heaven, yea , fo niph that thou thinkeft to ftep overfromone to the other with eafe But let me tell thee, it is too great aftridefortheeto take; thy fafer way and nearer, were to come down from thy mountain of fel> confidence (where Satan hath fetthee on a defigne to break thy neck,) and to go the ordinary road, in which all that ever got heaven went • and that is by labouring to get an intereft in Chrift and his ri<*hteoufnefTe, which is provided on purpofe for the crea- ture to wrap up his naked foul in, and to place his faith on^ and thus thy uprightnefTe (which before was burof the fame forme with the Heathens moral honefty) may commence, or rather be baptized Chrittian, and become Evangelical grace ; But let me tell thee this before I difmifle thee, that thou canft not lay hold ofChrifts righ- teoufnefle till thou haft let fall the lye (thy own righteoufnefle) which hitherto thou halt held fo faft in thy rightthand. When Chrift callei the klinde man to him, Olfarl^-.o. 50. it's fate! , he cajlin£ away his garment , rofe andcametoftfw, do thoufo,and then come and welcome.

I CHAP.

74

Having y our hyns

m

CHAP. VII.

Of Evangelical or godly flncerity^ what it is, and what uncomelineffes this girdle covers , as alfo how it covers them.

WE proceed to the fecond kind of Truth, or uprightnefle, which I called an Evangelical uprightnefle. This is a plant found growing only in Chrifts garden , or theen- clofnre of a gracious foul. It is by way of diftin&ion from that I calkd moral , known by the name of a godly /incerity, or the (incerity of God , 2 Cor. 1. 1 2. Our rejoycing in thu, the te- ftimony of our confcience , that is fimflicity and godly /incerity , not with flcfily wifdcme , but .by the grace of God , vs>e have had our converfation in the Xtor/d. Now in two refpe&s this Evangeli- cal (incerity may be called godly (incerity. Firft, becaufe it is of God, Secondly, becaufe it aimes at God , and ends in God.

SECT. I.

Firft, it is cf God. It is his creature, begot in the heart by his Spirit alone. Pauiittthe place forementioned, 2 for. 1.12. doth excellently derive its pedigree for us. What he calls walking in gudlj /incerity in the h'rft part of the vcrfe, he calls, bavin? urn ccnverfat'un by the grace of Gcd in the latter part^ yea, op- pofctj it tb walking with flcfily rrifdome in the world , (the great wheele in the moral mans clockj and what doth all this

amount

girt about with truth. je

amount to ? but to (hew that this fincerity is a babe of grace, and calls none 041 earth father. But this is not all, this godly fincerity is not onely of divine extraction (for fo are common gifts that are fupernatural -^ the hypocrites boon as well as the Saints) but it is part of the new creature, which hisfanctifying Spirit formes and works in the elect , and none befides- It is a Covenant- grace. Ezek^. 11. 19. I mil give them one hearty and I veill pnt a new Spirit within you. That one heart is this godly fincere heart oppofed to the double heart , or a heart and a heart , by which the hypocrite is fo often defer , ed in the Word.

Secondly , it aimes at Gody and ends in God. The higheft project and moft ultimate end that a foul, thus fincere, is big with, is, how it may pleafe God. The difappointment fuch a godly fin- cere perfon merts with from any other , troubles him no more, than it would a Merchant who fpeeds in the maine end of his voyage to the Indies , and returnes richly laden with the prise of gold and filver he went for , but orly lofeth h s garter or (hooe-ftring in the voyage. As the Mailers eye dire&s the fer- vants hand, ( if he can do his bufinefie to his Matters minde, he hath his wifh, though ftrangers , who come into the (hop, like it not J Thus godly fincerity acquiefceth in the Lords judge- ment of him. Such a one (hoots not at fmall nor great, ftudies not to accommodate himfelf toanv, to hit the humour of rich or poor, but fingles out God in his thoughts from all 0- ther, as the chief object o' his love, ear, faith, joy, &c. he directs all his endeavours like avvifeAxher at this white, and when he can moft approve himfelf to Gtitf, h? counts he fhoors beft. Heare holy ¥*%t fpcaking , not only his own private thought?, but the common fenfe of all fincere beteevcrs, 2 j£V. 5. p. fife la&o ut , w%ct h?t pteftni tr air/bit., thtt we may be acc.pt td of him. The worlds true man is he rhat v,i!i not wrong man.- Though many go trios rat*, who can mak° bold with God for all their denvjre carriage to man. Some 'hat woiikfriot ftsale the worth of a penny from their neighbour, yet play the notorious thieves with God in greater matters , than all the money their neighbour hath is worth. They can iteale that./m; f nrn God (to gratifie their own occaiionsj which he hath entlolcd fur him~ fclf. and laves peculiar chime to (the Sabbarh-dav l rntfarMj" By

T. -

j 6 Having your loyns

fuch a title as will upontryal be found ftronga* ("I trow) than we can (h?w for the reft of the week to be ours. Others will not lie to man poiiibly in their dealing with him, (and it were bttter living in the world , if there were more of this truth a- mongusj but theie very men (many of them , yea all that are not more than morally upright) make nothing of lying to God, which they do in every prayer they make, promrfing to do what they never beftow a fcrious thought how they may per- forme •. They fay they will fa: dtifie Gods Name , and yet throw dirt in the face of every attribute in it -9 they pray that the Will of God may be done , and yet while they know their fanfti- rication is his will , they content themielves with their unho- ly hearts, and natures, and think it enough to beautifie the front, of their lives , that part which faceth man , and ftands to the ftreet (as I may fo fay) with a few flourifhes of civility and juftnefs in their worldly dealings, though their inward man lies all in wo- ful ruines at the fame time. But he is Gods true man, that de- fires to give unto God the things that are Gods, as well as un- to man the things that ace mans, yea^ who is firft trueto God, and then to man fo- his fake. Good fjfephwhen his brechren feared as ftrangets to him (for yet they knew no other,) they fhould re- ceive feme hard meafure at his hands j mirk , what comfe he takes to free their troubled thoughts from all fufpition of any unrighteous dealing from him. cDo this (faith he) and live, for 1 fear God , Gen. 42.13. As if he had faid, exped nothing from me, butwhatisfquareand upright, for I fear God-, you pofli- bly think becaufe I am a g-eat man, and you poore ftrangers (where you have no friends to intercede for you) that my might (hould bear down your right • but you mayfave your felvcs the trouble of fuch jealous thoughts concerning me; for I fee one infinitely more above me, than I feeme to be above you, and h;m I fear^ which I could not do, if f fhould be falfe to you. Theword, 2 Cor. 1.12. for fincerity is emphatical, i'M^f /**/<*, a Metaphor from things tried by the light of the Sunne , as when you are buying cloth ( or fuch like ware) you will carry it out of the dark fhop, and hold it up to the light, by which the leaft hole in it isdifcovered^ or as the Eagle (fay fome) holds up her young againft the Sunne , and judgeth them her own , if able to look up wiftily againft it , or fpurious if not

able,

girt aboht with truth jj

able. Truly that is the godly fincere foul, which looks up to hea- ven and defires to be determined in his thoughts, judgement, affe- ctions and practifes,as they can ftand before the light, which (Tunes from thence through the Word , the great luminary into which God hath gather'd all light for guiding fouls as the Sunne in the firmament is for directing our bodies in their walking to and fro in the world. If thefe fuit with the Word, and can look on ^with- out being put to (hame by it, then on the fincere foul goes in -his enterprize with courage, nothing (hall flop him : But if any of thefe be found to (hun the light of the Word, (as <iAdam would (if he could) the feeing of God) not being able to ftand to its tri- al, then he is at his journeys end, and can be drawn forth by no Ar- guments from the flefti^for it goes not on thefkfhes errand, but on Godsend he that fends him, (hall only ftay him, Things are true or right,as they agree with their firft principles.When the counterpane agrees with the original writing, then 'tis true ; when a meafure a- grees with the Legal ftandard or town buftiel, then 'tis true -, Now thewillofGodisftandardto all our wills^nd he is the fincere man, that labours to take the rule and meafure of all his affections and actions from that. Hence David is called a man after Gods own heart, which is but a PeripbrajJs of his fincerity, and is as much as if the Spirit of God had faid, he was an upright man, he carries on his heart the fculpture and image of Gods heart , as it is engraved on the feal of -the Word. But enough for the prefent^ this may ferve to (hew what isEvangelical up ightnefle. Three things would be defired further before we fall on the Application.

Firft, to (hew what uncomclinefles they are that fincerity covers.

Secondly, how fincerity covers thefe.

Thirdly why this Evangelical fincerity doth cover thefe. We (hall give fome account to all. .

SECT.

n y Having your loyns

SECT. II.

Fit ft, of the firft, What uncomlineffc doth finceritie cover ?

I anfwer, all, efpecially finful. T here are feveral external tem- poral priviledges, in which if any fall Ihort (fuch excellency does this vaine world put in them,more than their intrinfecal worth calls for) they are expofed to fome difhonour (if not contempt J in the thoughts of others. Now where fincere grace is, it affords a faire cover to them all^ yea, puts more abundant honour on the perfon in the fight of God, Angels (and men alfo if wife) than the other can occalion contempt, i. Firft , beauty, this is i he great idol , which the whole world

wanders after , as they after the Besft , Rev. i 3 which if God de- nies (and confines the fouls of fome, to a more uncomely houfe (body I mean) than others) this their mean bodily preferce prejudiced! them in the cfteem of others; now grace, if it be but graced with Sincerity, fhines through the cloud that nature hath darkened tde countenance withal, Ecclef. 8. 1. Wifdcme wakjs the face to /bine ; who, that hath the ufe of his reafon, would not prize, and choofe the veffel in the cellar full of generous wine, before a gilt tun that hangs up empty at the door for a figne ? Jf fincere grace fills not the heart within, the beauty with which nature hath gilt the face without, makes the perfon but little worth. A beautiful perfon without true grace, is but a fair {linking weed, you know the bed of inch a one, if you look on him furtheft off ^ whereas a fincere heart with- out this outward beauty to commer.d ir T is like fome fwect flower (not painted with fircn hue colours on the leaves, better in the hand than e\e, to fmell on, than look on-, the nearer you come to the fincere foul, the better you find him Outward uncomlineffc to true grace, is but as fome old mean buildings you fometime fee ftand before a goodly (lately houfe, which hide us glory only from the travellour that pafTeth by at fomcdiftance ; but he that comes in feesitsbtauty, and admires it. 2. Again , a me^nc parentage , and ing!oriou« defcent is much de-

fpifedintiiewoTli.1. Well, how b3le foevcr the ftock and igno- ble the birth be, when grace unfeined comes, it brings armes

girt about with truth jq

with it , it clarifies the blood , and makes the houfe illuftrious: Since thou waft fr< clout in my eye , thou haft been honourable , Efay 4. 4. Sincerity fets a mark of honour^ if you fee this ftar fhining , though over a meane cotrage, it tells thee a great Prince dwells there , an heir of heaven ; finccrity brings the creature into alliance wiih a high family, no lefle than of the high God, by which new alliance his own inglorious name is blotted out, and a new name given him ; He bears the name of God, to whom he is joyn'd by a faith unfeigned , and who dares fay that the God of heavens childe , or (Thrifts bride are of an ig- noble birth ?

*sfgaine , a low purfe , (as well as a low parentage ) expofeth 3. to contempt , yea , more .• fomc by their purfe redeeme them- felves in time (as they think) from the fcorne of their meane flock. The litt'e fp ing "from whence the water came, by that time it hath runne fome miles, and fwel'd into a broad river, is out of fight , and not enquired much after : But poverty , that it felf founds reproach in the cares o': this proud world. Well, though a man were poor , even to a proverb • yet if a vein of true gcdli- neiTe, (incere grace be but to be found running in his heart ; Here is a rich Mine, that will life him up above all the worlds contempt^ fuch a one may poffibly fay, he hath no money in his houfe; but he cannot fiy that he hath no treafire , that he is not rich, and fpeaktrue; hefureisrich , that hath a key to Gods treafury. The fincere foul is rich in God, what God hath is his, all uyoHrs^you are Chrijis.

Againe , in a word, to name no more^ parts and endowments 4. of the minde, thefe are applauded above all the former by forne^ and indeeJ they carry in them an excellency, that ftands more level to his nobleft faculty (ReafonJ than the other, which are fo far beneath its fpiritual nature, that as Gideons fouldiers (fome of them; could not drink the water till they bowed down on their knees, fo neither could man take any relifh in thefe, did he not firit deb.ife himfelf fame beneath the lofty ftature of his reafonaWefoul . but knowledge , parts, and abilities of the mind thefe feem to lift up mans head, and make him, that he lofef h none of his height - and thereroic none fo contemptible by the wife world , as tbofe that are of weak parts, and meane intellectual

abilities:

tio Having your loyns

abilities. Well , now let us lee what cover fincerity hath for this nakedneffe of the mindcwhich feemsthe moft (hamefulof all the reft. Where art thou Chriftian,that I may tell thecfwho fits lamen- ting, and bemoaning thy weak parts, and (hallow understanding ) what a happy man thou art, with thy honeft fincere heart , be« yond all compare with thcfe, whofe fpaikling parts do fo dazle thy ej es , that thou cunft not fee thy own priviledge above them > Their pearle is but in the head, and they may be toads for all that -t but thine is in the heart, and 'tis the pearle of grace, that is the pearle of greateft price. Thy fincere heart fets thee high- er in Gods heart , than thy weak parts do lay thee low in their deceived opinion ; and thou without the abilities of minde that they have, (halth'nde the way to heaven^ But they for all their ftrong parts (hall be tumbled down to hell, becaufe they have not thy fincerity, Thy meane gifts do not make thee inca- pable of heavens glory-, but their unfancTified gifts and endow- ments are fure to make them capable of more of hells (hame and mifery. In a word, though here thy head be weak, and parts low^ yet for thy comfort know , Thou (halt have a better head given thee to thy fincere heart , when thou comeft to heaven • but their knowing heads (hall not meet with better bearts in hell, but be yoked eternally to their own wicked ones in torment, but enough of this. I come to the fecond kinde of uncomelineiTe which fincerity covers,and that is finful. 2. Secondly, now this Iinful uncomelineiTe muft needs be the word,

becaufe it lights on the moft beautiful part, the fou! if dirt thrown on the face be more uncomely than on another member (becaufe 'tis the faireft ) then no uncomelineiTe like that, which crocks and blacks the foul and fpirit-, becaufe this is intended b God, to be the prime feat of7 mans beauty. Nowtha: which moft ftaines and deformes the foul, muft be that whitli m >ft oppofethits chief peife&ion , whith in its primitive creation was , and can ftill be no other,than the beauty of holine s d-awn on it,bv- the holy Spirits curious pencil ( and what can that be but the foulc monfter which is called firmer' this hath marr'd mans fweet coun'enance, that be is no more like the beauty God created , than dead Sa- rahs face was like that beauty, which was a bait for the greateft Princes , and made her husband go in fear of his life, where- ever he camej nay, than the foul fiend now a curfcd Devil in

Hell.

girt about with truth g f

Hell , is like to the holy Augel hewas in heaven. Thiswoun which is given by fin to man* nature, Chrift hath undertake11 to cure by his grace in his Eleft ; The cure is begu n here, buc not fo perfected, that no fear and blemifti remaines- and this is the great uncomelinefle which fincerity layes its finger on* and covers.

SECT. III.

Que/}. But here the queftion may be,how fincerity covers the £&fi~ Saints finful uncomelinefTcs ?

Anfro. I (hall anfwer to this, Firfi, negatively, and (hew how it Anfvr. doth not ^ Secondly, affirmatively , how it doth.

Fir ft , Negatively, how fincerity doth not cover them; and *•

that in fevcral particulars. Firft, fincerity doth not fo cover the Saints failings, as to take away their finful nature-, wandring thoughts are finnes in a Saint, as well as in another ; A weed will be a weed where-ever it grows, though in a garden among choiceft flowers ; They miftakc then, who, becaufe the Saints fins are covered, deny them to be finnes. Secondly , it doth not co- ver them fo, as to give U9 the leaft ground to think, that God doth allow the Chnftian to commit the leaft finne more thano- thers ^ indeed 'tis inconfiftent with Gods holinefle to give, and with a Saints fincerity to pretend fuch a difpenfation to be given them. A father may, out of his indulgence and love to his child, paffe by a failing in his watting on him j as if hefpills the wine, or breaks the glaffehe is bringing to him ^ but fure he will not * allow him to throw it down carekfly or willingly. Though a man may be eafily entreated to forgive his friend that wounded him unawares , when he meant him no hurt •, yet he will not before- hand give him lcaveto do it. Thirdly, it doth not focoverthem, as that God fheiild not fee them, which is not only derogatory to his omnifcience , but to his mercy alfo^ for he cannot pardon, what he doth not firft fee to be finne-, God doth not only fee the finnes of his children, but their failings are more diftaftful to him than others •, becaufe the perfons in which they are found, are fo dear, and ftand fo near unto him. A dung-hill in a

M Princes

g 2 Having y our hyns

Princes chamber would be more offenfivc to him , than one far off from his Court. The Chriftians bofome is Gods Court, Throne, Temple , tru re he hath taken up his reft for ever. S inne there muft needs be very unfavoury to his noftrils. Fourthly jt doth not fo cover them , as that the Saints need not confeffe them, be humbled under them , or fue out a pardon for them j a penny is as due debt as a pound , and therefore to be acknowledged; Indeed that which is a fin of infirmity in the committing, be- comes a fin of prefumption by hiding of it, and bardning in it. Job held fafthis integrity throughout his fad conflid • yet tho.'e failings which 'fcaped him in the paroxyfme of his afHidions brought him upon his knees ; / abhor my felf (faith he) and rtfent in dmfl and ajhesy Job 42. 6 Fifthly , and laftly , it doth not fo cover them , as if our fincerity did the leaft merit, and deferve, that God fhould for it cover our o:her failings and infirmities ± were there fuch a thing as obedience abfolutely compleat, it could not merit pardon for paftfins; much leffe can an imperfed obe- dience (as fincerity is in a ftrid fence J deferve it for prefent failings. Obedience legally perfed, is no more than (as crea- tures^ we owe to the Law of God ; and how could that pay the debt of (inne , which was it felf due debt , before any finne was committed ? much leffe can Evangelical obedience (which is fin- cerity) do it , that falls fhort by far of that obedience we do owe. If he that owes twenty pounds, merits nothing when he pays the whole fumme 5 then furely he doth not , that of the twenty pounds he owe?, pays but twenty pence. Indeed Creditors may take what they pleale , and if they will fay half fatisfies them, it is difcharge enough to the debtor. But where did ever God fay he would thus compound with his creature ? God ftands as ftridly upon it in the GofpeK Covenant to have the whole debt paid, as he did in the firft of woiks. There was required a full lighteoufneffc in keeping, or a full curfe for breaking of the Law; fo there is in the Evangelical >t only here the wards of the lock are changed. God required this at thecneatuesrumdinthe firft Covenant to be perfonally performed, or endured. But in the Gofpel- Covenant he is content to take both at the hands of Chrift our furcty, and im- pute thefe to the fincere foul thatunfeignedly believes on him, and gives up himfelf to him.

SECT.

gin about with truth. 82

SECT. IV.

SScondij , To (hew Positively how fincerity covers the Saints failings.

Fir ft , fincerity is that property to which pardoning mccy is annext. True indeed, 'tis Chrift that covers all ourfinnesand failings , but it is only the fincere foul , over which he will call his skirt. ? J time 32. 2. "Bleffed is he rchofe finne is covered ; blejfed is the man unto whom the L>>rd imfuteth not iniquity. None will doubt this ; but which is the man ? the next words tell us his name-, and in vehafe fpirit there ts no guile. Chriftsrighteoufnefs is the garment that covers the nakednefTe, and fhame of our unrighteoufneffc j faith the grace that puts this garment on; but what faith ? none but the faith unfeigned , as Paul calls it, 2 Tim. 1 . Here's water , faith the Eunuch^ What doth hinder me to be baptized? Atts 8. 36. now mark Philips anfwer, ver. 37. If thou beleevefi with all thy heart, thou mayefi^ a^if hehadfaid, nothing but an hypocritical heart can hinder thee /Tis the falfe heart only that findes the door of mercy fhut. He that promifeth to cover he fincere fouls failings, threa ens to uncover the hypo- crites impiety. Vrsv. 10. 9. He that perverteth his way t /hall be knownt that U, to his fhame.

Secondly > where fincerity is, God approves of that foul, as a holy righteous perfon, notwithstanding that mixture of fin which is found in him. As God doth not like theSaintsfinne for his fincerity ^ fo he doth not un-faint him for that. God will fet his hand to / cts teftimonial , that he is a righteous man , though many finnes are recorded in the Sripture, which he fell into (and fou!e ones too) yet Jo£ perfect, becaufe the frame of his heart was fincere, the tenure of his life hof, and he was rather furprifed by them as temptations, than they entertained by him upon choice. Though fincerity dot not blinde Gods eye that he fhould not fee the Saints finne, yet it makeshimfee it with a pitiful eye, and not a wrathful ! As a husband know- ing his wife faithful to him in the raaine , pities her in other w«akne(Tes , and for all them accounts her a good wife, In all this ( faith God) job fnned not; and at the very clofeofhiscom- bate , God brings him out of the field with this honorable te-

M 2 ftimony

1.

2.

g^ Having your loyns

2.

ftimony to his friends , that had taken fo much pains to bring his godlinefle in qieftion;' that his fervanc Job had jpoke ri?ht tf h:m. Truly God faid more of Job, than he dnrft of himfelf. He freely conrcfTeth his unadvifed froward fpeeches, and cies out, / abhor my ft If y and repent in d»fl and ajhes. God law Jobs fins attended with (incerity , and therefore judged him perfect and righteous : Job faw his fincerity dafht with many fad fail- ings, and this made him in the clofe of all, rather confefTc his finnes w.th fhame, than glory in his grace. Gods mercy is larger to his children , than their charity is many times to them- felves and their brethren. Firft , to themfelves ; do you think the Prodigal (theemblem of a convert,) durft haveaskc the robe, or deiired his father to be at fuchcoft for his entena nmenr, as his facher freely beftowed on him? no fure, a roomc in the Kitchin we fee was as high as he durft ask , to be among the meaneft fervants in the houre; poor foul ! he could not conceive he fliould have fuch a meeting with his father at firft fight. A robe / he might raher look for a rope , at leaft a rod. A fcaft at his fathers table I O , unlookt for, welcome /I doubt not but if any had met him on his way, and told him that his father was refolv'd as foone as he came home , not to let him fee his face, but prefently pack him to Briae-wcl, there to be whipt, and fed with rneadand water for many mor.eths, and then perhaps he would at laft look on him , and lake him home, but in his ftarving condition this would hav- been good neves to him ^ but as God hath ftrangc puniftiroents for the wicked , fo he hath ftrangc cxprellions of love and mercy for fincere fouls. He loves to out-do their higheft expectations; kifle, robe, feaft , all in one day, and that the firft oavof his return , when the memory of his outragious wick^dnefles were frefh, and theftinking fent of his fwiH and fwine frorr; which he was but newly come, hardly gone.' What a great favourite is fincerity wi h the Goc]of heaven ! Again , Cods mercy is larger to Ins children, than their charity h towards one another. Thofe whom we are ready to un- faint for their failings that appear in their lives , God owns for his per/fed ones, becaufeof their fin-. cerity. We finde Afaes failings expreft , and his perredion vouchc by God together, asl may lay, ina breath, zLhron. 15.17. It was well God clear'd chat good man • for had but the naked ftj.

ru

girt about with truth. 8

ry of his life, (as it frands in the Scripture ) been recorded, withouc any expreffe teftunony of Gods approving him , his godlinefie would have hazarded a coming under difpuce in cheo- pinionof good men, yea many more wich bird (concerning whom we are now put ouc of doubt , becaufe we hnde them cano- nized for Samts by God himfelf J would have been caft, if a Jury of men. and thofe holy men too, had gone upon them. E- lijah himfelf, becaufe he faw none have Juch zeal lor Goi , and his worfliip, as to wear their colours openly in a free profefFon, and hang out a flag of defiance againft the idolatry of the times, by a ftout oppofing it, as he did, (which might be their finne) makes a fad moane to Gjd, as iftheapoftafie had been fo gene- ral , that the whole (pedes of the godly had been preferv'd in his fingle pcrfon. But God brings the holy man better news, I Kings I p. 1 8. / have left fev en thoufand in ffrael, all the knees which have nut bowed down to Baal, and every mouth -which hath riot fcffedhim. As if God had faid, comfort thy felf Elijah; though my number be not great , yet neither is there fuch a dearth of Saints as thou feareftintMis ungodly age ^ it is true, their faith is weak, tbey dare not juftle with the finnes of the age, as thou doeft , for which thou (halt not lpfe thy reward •, yet thofe night-difciples, that for fear carry their light in a dark lanthorn (having fome fincerity which keeps them from poMucing them- (elves with thefe idolatries^ muft not, (hall not be difown'd by me. Yea , God who bids us be moft tender of his Lambs, is much more tender of them himfelf. Obfcrvable is that place, i John 2. 12, 13, 14, There are three ranks of Saints , fathers , young men, little children, and the Spirit of God chiefly (hews his tender care of them,as by mentioning them firft, vtr. 12. fo by leaving the fweec promife of pardoning mercy in their lap and bofome, rather than either of the other ^ Little children, J write unto . yon , fur your finnes are forgiven ym for my Njme (ak?. But are not the fathers fiw,and young mens alfo forgiven? yes, who doubts \t? Bit he doth not fo particularly apply it to them, as to thefe, becaufe thefe from the fence of their own failings (out of which the other were more grown) were more prone to difpute againft this promife in their ^own bofomes : yea, he doth not only in plaine termes tell them , their finnes are forgiven , but SQects with the teet objeftion, which comes forth their

trembling

8 6 Having your loyns

trembling hearts in oppofition co this good news , taken from their own vilenefle and unworthinefie, and flops its mouth with this, forgiven for my Names f*\e} a greater name, then the name of their biggeft finne which diicou ageth them from believing.

Thirdly , fincerity keeps up the fouls credit at the Throne of grace, fo that no finful infirmity can hinder its welcome with God. 'Tisthe regarding of iniquity in the 6<v*rr, (not the having of it ) flops Gods eare from hearing our prayer. It is a temptation , not a few have found fome work to get overj whether fuch as they, who fee fo many finful failings in thcra- f elves , may take the boldneffe to pray , or without prefuming to exped audience when they have prayed 5 and fometimes pre- vails fo farre, that becaufe they cannot pray as they would, there- fore they forbeare what they fhould; much like fome poore people that keep from the Congregation, becaufe they have not fuch cloaths to come in as they delire. To meet with fuch as are turning away from duty upon this fear, the promifes (which are our only ground for prayer ; and chief plea in prayer ) arc accommodated , and fitted to the loweft degree of grace ; fo that as a picture well drawn, faceth all in the room alike that look on it; fo the promifes of the Gofpd Covenant fmile upon all that fincerely look to God in Chrift. It is not faid, //j^* have faith like a Ccv/./r, but if you have faith as a grain e of muftfird- feed, je fha/I fay unto this mountain remove hence to yonder place, end it /halt remove, Mat. 17. 20. neither is jufti ying faith beneath miraculous faith in its own fphere of activity • the leaft faith on Chrift , if fincere , as truly removes the mountainous guilt of finne from the foul, as the ftrongeft; hence all the Saints arc faid to have like precious f-ith, tPeti.i. Sarahs faith (which in Cenefs we can hardly fee (as the (lory prcfents her J where- in it appeared) obtains an honourable mention, Heb. II. where God owns 'her for a believer as well as »^/braham with his ftronger faith. What love is it the promife cntailcs the fa- vours of God upon? not grace he with them that love cur Lord Jefm with a Seraphims love , but with a fincere love , Eph. 6. laft. Not Bleffed they who are W>Iy to fuch a meafure -, this would have fitted but fome Saints, the greateft part would have gone away and faid , there's nothing for rnc • I am not fo

ho-

girt about with truth 87

boly j but that no Saint might lofe his portion , 'Tit blejfed are they -which hunger and thirft after righteottfneft ; and this takes in all the children of God , even to the leaft babe, that is newly born this day to Cbrift. The new Convert hun- gers after holinefle, and that fincerely. And wherefore all this care fo to lay the promifes > but to (hew that when we go to make ufe of any promife at the Throne of grace , we (hould not queftion our welcome for any of our infirmities, fo this ftamp of fincerity be upon our hearts. Indeed if fincerity did not thus much (or the Saint, there could not be a prayer accepted of God at the hands of any Saint that ever was, or (hall be on earth to the end of the world, becaufe there never was, nor (hall befuch a Saint dwelling in flefh here below, in whom eminent fail- ings may not be found. The Apoftle would have us know that Elijah, who did as great wonders in heaven and earth too by pray- er, as who greateft ? yet this man God could foone have pickt a hole in his coat. Indeed It ft we attribute the prevalency of his prayers to the dignity of his perfon, and fomc eminency which he had by himfelf in grace above others, the Spirit of God tells us, he was of the fame make with his poor brethren. Elijah was a man [nhjecT: to Uke fajfions a* ree are , and he prayed, &c. James 5, a weak hand with a- fincere heart is able toturnethekey in prayer.

CHAP. VIIL

An account why fincerity covers the Saints un- comlinejfes.

NOw follows the fourth Qiicre , Whence is it that finccry thus Offi* covers our failings f

SECT.'

8 S Having y our leyns

SECT. I.

*Re f i F'rft > *c A°ws fr°m ^e §race °^ C^e Gofpel-Covcnant , ' that relaxeth the rigour of the Law, which call'd forcompleat obedience • by refolving all that into this of finccrity and truth of heart. Thus God when entring into Covenant with Abra- ham > expreiTeth himfelf, / am the Almighty God, walk, before me , and be thou ferfetl or fine ere , Gen. 17. 1. As if God had faid to him , ^Abraham , fee here what I expeft at thy hands, and what thou mayeft exped at mine. I look that thou ftiould- eft fet me before thee , whom in thy whole courfe and walking thou wilt fincerely endeavour to pleafe and approve thyfelfto, and at my hands tbou mayeft promife thy felf what an Almigh- ty God can <sfo,both in protecting thee in thy obedience, and pardon- ing of thee, where thou falleft fhort of perfect obedience-, walk •but in the truth of thy heart before me, and in Chrift I will ac- cept thee, and thy fincere endeavour, as kindly as I would have done Adam, if he had kept his place in innocency , and never finnM} indeed a fincere heart byvertue of this Covenant might (I mean the Covenant would bear him out, and defend him in it, relying on Chrift ) converfe with God , and walk before him with as much freedome, and more familiarity (by reafon of a nearer relation it hath ) than ever zAdam did, when God and he was beft friends. If our heart condemn us not. then faith the -Apoftle , we have confidence towards God , 1 John 3. 21. Qtoffaai'afi iyo&v, we have a boldneffe of face. And 'tis not the prefence of fin in us, ( as the Covenant now ftandsj that confeience can or (if rightly informed concerning the tenure of it) will condemn us for ; tauls confeience cleai'd him, yea , afforded matter of rejoycing , and holy glorying at the fame time that he found finne ftirring in him. No , confeience. is fet by God to judge for him in the private court of our pwu bofomes, and it is bound up b; a Law , what fentence to give for, or againft, and that in the fame, by which Chrift himfelf will acquit or con- demne the world at laft day. Now when we go upon the trial for our Ives, be oreChriftsbar , the great inqueft will be, whether we have been fincere or no ? and as Chrift will rot then con- demn

girt about with truth.

demne the fincere foul , though a thoufand finnes could beob- je&ed againft it ; fo neither can our hearts condernne us.

Queft. But here it may be askt, how comes God fofov our- (w/? able in the Covenant of the Gofpel , to acctpt an obedience fo ^ imperfe&athis Saints hands, who was fo drift with <ts4dam in the firft, thar the leaft failing, though but once 'fcaping him was to be accounted unpardonable ?

Anftver. The refolution of this Queftion take in thefe two tsfnfw. particulars.

Firft, in the Covenant God made with man- kinde in Adam, there was no (ponfor, or furety to ftand bound to God for mans performance of his part in the Covenant , (which was perfeft obedience ) and therefore God could do no other but ftand ftri&Jy with him -, becaufe he had none elfe , from whom he might recover his glory, and thereby pay himfel for the wrong, mans fault might do him : But in the Gofpel-Covenant there is a furety , Chrift the righteous, who ftands refpon- fible to God for all the defaults and failings which occurc in the Chriftians courfe. The Lord Jefus doth not only take up- ou him to difcharge the vaft fummes of thofe finnes, which he findes them charged with before converfion ; but for all thofe dribling debts, which afterward, through their infirmity, they con- trad, If any man fin, we have an Advocate -with the Father, Jefus Chrift the righteous , and he is the propitiation for ght [ins, I John 2. 2. fo that God may without any impeachment to his jufticecrofs his Saints debts , which he is paid for by their furety-, 'tis mercy indeed to the Saints, but juftice to Chrift, that he fhould : O hap- py conjunction where mercy and juftice (husconfpire, and kilte each other /

Secondly, God did, and well might require full and pecfcA obe- dience of man in the firft Covenant, becaufe he was in a pcrfed 2- ftate, of full power and ability to perform it , fo that God lookt to reap no more than he had planted. But in the Gofpel Cove- nant God doth not at firft infufe into the believer full grace , but true grace 5 and accordingly he expe&s not full obedience , but fincere. He confiders our frame, and every bcleever is (if I may fo fay) rated in Gods books as the ftock of grace is^which God gives to fet up withal at firft.

N SECT.

9 o Having y oh r hytis

SECT. II.

'j?ejr 2 ^ne ^ccon^ rcafon may be taken from the great love he '"■ ' bears, and liking he takes to this difpofition of heart, upon which follows this aft of grace, to cover their failings where he fpies it -, 'tis the nature of love to cover infirmities , even to a multitude. Efttr tranfgreft the Law, by coming into %4hajhueru» p efence, before (be was fent for ; but love foon erefted a pardon- office in the Kings breaft , to forgive her that fault ; and truly (he did not find fo much favour in the eyes of that great Me- narchy as the fincere foul doth in the eyes of the great God. He did not more delight in Efters beauty, than God doth in this, Prov 11.20. Such as are upright in their way, are his delight; his foulclofeth with that man as one that fuits with the difpofition of bis own holy nature, one whofe heart is right with his heart j and fo with infinite content to fee a ray of his own ex- cellency fparkle in his creature, he delights in him, and takes him by the hand , to life him up into the bofome of his love , a better charret, I trow, than that which Jehu preferred fehenadab to for his faith'ulneiTe to him. You ftldome finde any fpoken of as upright in the Scripture , that are patted over with a plaine, naked infeription of their uprightnefle- but fomc circumftance there is , which, like the coftly work, and curious engraving 3- bout fome Tombs, tell the pafTenger, they are no ordinary men that lie there. God fpeaking of ]ohs uprightneflfe, repre- fents him as a mn-fuch in bis age. None li\e him in the earth, a f rfecl mnn , and upright ., mention was before made of his vaft eftate, and in that alfo he was a non fuch ; but when God comes ta glory over Satan, by telling what a fervant he had to wait on htm , he doth not count thfe worth the telling thede«

^j 8 vilofj Nor, haft thou confidered my fervant Job , that there is

none fo rich ? but none fo upright. When God fpeaks to Ca- lebs uprightneiTe , fee to what a height he exalts him, Numb. 14. 24. Tlut my fervant Caleb, becaufe he had another fpirit with him , and hath followed me fully, him will J bring into the land,&rc. As if God had faid, here's a man I do not count my felf dis- paraged to own him for my fervant, and fpecial favourite j he

is

girt about with truth. 91

is one that carries more worth in him, than the whole multitude of murmuring Ijraelites befides ; he had another Jpirit, that is for excellency, and nobleneflc, far above the reft; and wherein did this appear ? the next words refolve us , He hath followed me fully-, Now that which gain'd him this great honour from Gods own mouth, we (hall find to be his fincerity, and efpeciaKy in that bu- finelTe when fent to fearch the land of £anaan, Jo/huab 1^.7. and verfe 9. compared , (&J had great temptations to tell ano» ther tale. The Israelites were fo fick of their enterprife , that he fhould be the welcomed meffengtr that brought the worft news, from which they might have fomc colour for their murmur- ing againft CMofes , who had brought them intofuch (traits, and of twelve that were fent, there were ten that fuited iheir an- fwer to this difcontented humour of the people •, fo that by making a contrary report to theirs, he did not only come under the fufpicion of a lyar, but hazard his life among an enraged peop'.ej yet fuch was the courage of this holy man, faithfulnefle tohistruft, andtruft in his God , that as he faith himfelf, ver. 7. He brought him ( that is, Aiofes who had fent him) word a- gain , as it was in his hea-'t-y that is, he did not for fear or favour accommodate himfelf, but what in his confeience he thought true , that he £pake • and this \ becaufe it was fuch an eminent proof of his fincerity, is called by Afofes, v. 9. follswing Ged ful- ly ■, for which the Lord erects fuch a pillar of remembrance over his head, that (hall (land as long as that Scripture it felf. To give out one inftance more, and that is of Nathaniel , at firft fight of whom (Thrift cannot forbear, but lets all about him know, how highly he was in his favour, Bibdd (faith he of him ) an /. frae lite indeed , in whom there is ho £/*//?, John 1. 47. Chrifts heart (like the babe in Elizabeths womb when tJWarj fa- luted her J feem'dthus to leap at the coming of Nathaniel, $ea, comes forth in ths expreffion , rot to flatter him into an over- weening conceit of himfelf, (thrift knew what an humble foul he fpaketo) but to bear witnelTeto his own grace in him, efpe- cially this of fincerity; that knowing what a high price and value, heaven fetsupon the head of this gi ace, they mightiike wife Mer- chants ftore thernfelves with it more abundantly • His fimpli- city of heart made him an Jfraeiitc indeed -, many goodly (hewj, and pompous outfides were to be feen among the Phari-

N 2 fees,

a 2 Having y our leyns

fees , but they were a company of bale proje&oups , and dc- figners. Even when fome of them came to Chrift , extolling him for his finccuty, Maftert we know thou art true, andteachefl the way of God in truth , Matth. 22.16. then did they play the hypocrites , and had a plot to decoy him by their glozing fpcech into danger as you may perceive, v. 15. they came that they might entangle him, but good Nathaniel had no plot in his head, in his coming, buc to finde the Mejfii^ he lookt for, and eternal life by him, and therefore though he was for the prefent wrapt up in that common errour of the times , that no Prophet could come cut of Galilee , much leffe fo great a one as the Mejfiasy out of fuch an obfeure place in Galilee as Nazareth ; yet Chrift feeing the honefty and uprightnefTe of his heart, doth not fuffer his ignorance and errour to prejudice him in his thoughts of him.

SECT. Ill;

Now to give fome account why this grace of (incerity k fo taking with, and delightful to God; that it even captivates him in love to the foul where he findes it. There are two things which are the infeparable companions of fincerity, yea ef- fects flowing from it, that are very taking to draw love both from God and man.

Fi> ft "t fincenty makes the foul wi lit »g •, when 'tis dog'd with fo many infirmities, as to difable it from the full performance of its duty; yet then the foul (lands on tip-toes to be gone after it^ as the hauk upon the hand , as foon as ever it fees her game, launchech forth , and would be upon the wing after it, though poilibly held by its fheath to the fift : Thus the fincere foul is in- wardly prickc and provokt by a ftrong defire after its duty, though kept ba<k by infirmities -y a peried heart and a willing mind are joyn'd together, 1 Chron. ifc.p; 'tis 'Davids counfel to \i\s fonne Solomon r to ferve Cod with a perfect heart and a wil- ling minde. A falfe heart is a (hi ting heart, puts off its work fo Joj£ *s it dares, and tis it t!c tlianks to fet about it when the rod is taken down ; yet hypocrites are like tops that go>no

longer

girt about with truth g ~

longer than they art whipt^ but the fincere foul is ready and forward, it doth not want will to do a duty when it wants skill and ftrength how to doit. The Levites, 2 Chron. 29.34. arefai&tobe more uf right in heart to fanttifie themjelves than the Priefts were. How appcar'd that ? In this,that they were more for- ward, and willing to the work. No fooner did the word come out of the good Kings mouth, concerning a reformation, v. 10. but prefently the Levites aofeto fan&ifiethemfelvesi butfome of the Priefts had not fuch a minde to the bu'lnefle, and there- fore were not fo foon ready , ver. 34. (hewing more policy than piety therein, as if they would ftay, and feefirft howthe times wouli j e bf fore they would engage. Reformation-work is but an rcy path, cowardly fpirits love to have it well beaten by others, before ■..; u&re come on it .• But fincerity is of bet- ter mettal^ like tbe true travellour, that no weather fhall keep him from going his journey when fet ; The upright man looks not '-at the clouds . ftands not thinking this or that to difcourage him f but takes his warrant from the Word of God, and having that, nothing but a counter mand from the fame God that fets him awork fhall turn him back His heart is uniform to the Will of God. If God faith, feek^ my face, it rebounds and echoes back again , thy face mil I feekj> yea Lord, as if David had faid with a good will , thy Word is prefTe-money enough to carry me from this duty to that, whether thou pleafeftj may be when the fincere foul is about a duty he doth it weakly, yet this very willingnefle of the heart is wonderful pleafing to God. How doth it affed and take the father, when he bids his little childe go and bring him fuch a thing (that maybe as much as he can well lift) to fee him not ftand and fhrug at the com- mand as hard., but runs to it, and puts forth his whole ftrength about it, (though at Iaft maybe he cannot do it, J yet the wil- lingnefTe of the childe pleafeth him fothat his weaknefTe rather flirs up the father to pity and help him , than to provokehim to chicle him. (Thrift throws this covering over his difciples infir- mities, the fpirit u veiling , but the flejh is veak^. O ! This obe- dience, that like the d opping honey, comes without fqueezing, though but little of it, taftes- fwsetly on Gods palate, and fuch is fincere obedience.

Secondly y fincerity mak.es the funl very open and free to God ;

though

qa Having your loyns

though 'the Jfincere foul hath many infirmities j yet it defires.to cloak and hide none of this from God,no, if it could, it would not, and this is that which delights God exceedingly. To be fore hee'l cover what fuch a foul uncovers, I Jehtt i. 12. If we confejfeohrjittj, he u j*ft and faithful to forgive.

It was a high piece of ingenuity , and clemency [in Augnftus% that having promifcd by proclamation a great fumrae of mo- ney to any that (hould bring him the head of a famous Pjratet did >et when the Pyrate (who had heaifd of this) brought ic himfelf to him , and laid it at his foot , not only pardon him for his former offences againft him , but reward him for his great confidence in his mercy. Truly thus* doth Cod, though his wrath be revealed againft all finne and unrighteoufneflc , yet when the foul it felf come9 freely and humbles it k\( before him, he cannot ftrttch forth his arme, to ftrike that foul which gives fuch glory to his mercy , and this the fincere heart dotn. Indeed the hypocrite when he has finn'd, he hides it, as Achan his wedge of gold ; he fits brooding on his luft , as Rachel on her fathers idols. It is as hard getting a hen off her neft, as fuch a one to come off his lufts, and difclofe them freely to God. If God himfelf finde him not out, be will not bewray himfelf. I cannot fet out the different difpofition of the fincere and falfc heart in this matter, better than by the like in a mcrcinary fer- vant, and a childe^when a fervant (except it be one of athou- fandj breaks a glafte, or fpoiles any of his mafters goods , all his care is to hide it from his maflcr , and therefore throws the pieces of it away into fome dark hole or other , where he thinks they (hall never be found • and now he is not tn ubled for the wrong he haih done his Matter, but glad that he hath handled the matter fo,asnot to be difcovered. Thus the hypo- crite would count himfeif a happy man, could nc but lay his fin out of Gods fight; it is not the treafon he diflikes, but fears to he known that he is the traitour : and therefore though it be as unfcafible to blinde the eye of the Almighty, as with our hand to cover the face of the Sun, that it (hould not fhine, yet the hypocrite will attempt it. We find a woe pronounced againft fuch, /fa. 29. 1 . Wee unto them that dig deep te hide thtir c Mr.felfrom the Lord. This is a fort of finners whofe care is not 10 make their

peace

girt about with truth p<

peace when they have offended, but to hold their peace , and ftarid demurely before God , as GehazJ before his Mafler, as if they had been nowhere, but where they ftiould be. Thefe are they whom God will pat to fharae to pupofe. The Jews were farre gone in this hypocrifie , when they jnftified themfelves as aho- ]y people, and put God fo hard to it, as to make him prove his charge , rather than confeflc what was too true and apparenj^ which God upbraids them for, \er. 2.23. Hoft canfl thou fa), I am net fjttttted? I have n->t gone after Baa/am ? fee thj -way in tfo valle) , and know what thou hail done. Haft thou filch a whorifh fore-head to juftrfie thy fclf, and hypocritical heart to draw a fai e cover over fa foule pra&ifes ? would you yet pafle for Saints , and be thought a people unpolluted ? now mark , 'tis not long , but this hypocritical people that thus hid their fin, hath ftiame enough ; is the thief is afhamed when he is found, fo (faitfc the Prophet,) ver. 16. Is the hoxfe of lfrael afhamed-, that is, as the thief, who at firft is fo infolent , as to deny the fad he is accufed of, yet when upon fearch , the ftollen goods are found about him , and he brought to juftice for it , then he is put to double (h*me for his theft , and impudence alfo in juftifying himfelf -, fo is it with this people (and with all hypocrites) though while in peace, and at eafe, they be bragg, andbold^ yea , feeme to fcorne to be thought what they indeed arej yet there is a time coming (which verfe 24. is cajl'd their month ■wherein the fhaU be found) when Gods hue and cry will over- take them , his terrours ranfack their confidences, and bring forth what they fo ftifly denyed , making it appear to themfelves and others alfo , what jugling and deceit they have ufcd to fhift off their finne. It is eafie to think , what fhame will cover their faces , and weigh down their heads while this is doing. God loves to befool thofe who think they play their game fo wife- ly, becaufe with Ahab^thty fight againftGod inadifguife, and will not be known to be the men. But the fincere foul takes ano- ther courfe , and fpeeds better ^ as a child when he hath commit- ted a fault, doth not ftay till other* go and tell his father what the matter is , nor till his father makes it appear by his frown- ing countenance , that it is come to his eare , but freely , and of his own accord, goes prefendy to his father,(being prompted by no other thing, than the love he bears to his dear father, and the for-

row.

95

Having your loyns

row, which his heart grows every moment he ftayes, bigger, and bigger withal for his offence) and eafcth his aking heart , by a free andfullconfeffionof his fault at his fathers foot-, and this with fuch plain-heartednefle, giving his offence the weight of every ag- gravating circumftance, fo that if the Devil himlelf (hould come after him, to gleane up what he hath left, he (hould hardly finde where-withal to make it appear blacker; Thus doth the fincere foul to God, adding to his fimplicityinconfeflion of his finnc, fuch a flow of iorrow, that God feeing his dear child in fuch danger of be- ing carryed down too farre towards defpair(if good news from him come not fpeedily toftay him) cannot but tune his voice, rather into a ftrcine of comforting him in his mourning, than chiding for bis linne.

CHAP. IX.

Of the odiom nature ofbypocrifie and ' batefulnejfe of it to God.

Vfc I.

DOth fincerity cover all defeds .? Then hypocrifie uncovers the foul, and (trips it naked to its flume before God, when (ct forth with the richeft embroydery of orher excellen- cies. This is fuch a fcah, that frets into the choyceft perfecti- ons, and alters the comple&ion of the foul in Gods eye, more than leprofie or poxe can do the faireft face in curs. It is ob- fcrvable , the different chfrra&er that is given of thofe two Kings of Jndab , Afa and Amajiah. Of the firft , lee i Kings If. i^j. the high places were not rimmed, neverthe/ejfe Afa his heart was perfett with the Lord all his dajes. He paflcth currant for a gracious pcrfon , and that with a non obfttnte, never thelefe his heart was perfetl •, fincerity like tru^j gold hath grains allowed

for

,

girt about with truth.

for its lighmefle; bis infirmities are not mentioned to ftaine his honour , and prejudice him in the opinion of any ; but rather as the wart or mole which the curious Limner expreflfeth , on purpofe , the more to fet forth the beauty of the other parts ; fo his failings are recorded to caft a greater luttre upon his fin- cerity ; which could not withftanding thefe fins gaine him fuch a teftimony from Gods own mouth. But oiiAm^iah^ fee z Chr, 25. 2, He did that which was right in the fight tf the Lord, but not with a p.rfett h> art. The matter of his actions was good, but the fcope and drift of his heart in them was naught, and this but makes a foul blot upon all , and turnes his right into wrong? wherein his hypocrihe appear 'd is expreft,2/<7»£.f i^Meddthat which was right in the fight of the Lard,yet not liki David his father^ hi did ac cording to zll things that fo. Jh his father did. He did for a while what, David did , as, to the matter , but imitated ]oafh as to the manner , whofe goodnefle was calculated to pieafe man ra- ther than God , as appcard in the latter end of his reigne upon the death of his good uncle Jehoiada ; him did Amauah write after, andnot^Winhisuprighrnefle ; thus we fee Afa his uprighrnefle commends him in the mjdii of many failings-, but hypocrilie condemnes Am.iz.Uh doing that which is right. Sin- cerity , it is the life of all our graces, and puts life into all our duties; and as life makes beautiful, and keeps the body fweer9 fo fincerity the foul, and all it doth. A prayer breath'd frorn a fmcere heart, it is heavens delight; takeaway fincerity, and God faich of it , as Abraham of Sarah (whom living, he loved dearly, and hid in his bofome ) ba y the 4 ad oat if my fight; he hides his eye, (lops his no!hiI , as when fomepoifonous carri- on is before us, Ering no n.ore vame oblations % incenfe is an abc* m' nation to ne\ the call »g of yoi*r aff en. b lies I cannot away w[th% ye#r appointed fen fts. mjfo,t(l bafeth) they are a troH /<r tomeyl am\^ %t ". weary to bear t/em. What finking thing is this , that God cries fo out upon; it U nothing but hypocrihe. Surely, friends, that muft needs be very loathfome, which makes God fpeak fo courtly of his own Ordinances, yea makes them a "Hjhnfhtan, prayer no prayer, bjt a meer idol to be broken in pieces; faith no faith, - but a fancy and a dilution; repentance qo repentance, hue a loud lye, Pf*k*s 7^-34. Thty returned % and enquired early after God; fee -how the Spirit of God gloflfeth upon th\s9 vtrfe

O 16,17*

08 Having your loyns

j j, 1 2, 1 3, ver.

36,37. nevtrthetfjfe they did fetter.withtjoeir Jiff , tf;*i fjStfJ bed unto >him with their tongues, for their hea-'t was not rig!: t w.th him. It fmoked God our of his own houfe, and made him out of love withthatplace,whereofhehadfaid,it Should be his rel'iing place for ever.

It brought the wrath of God upon that unhappy people to the uttermoit ; mark how the cornmiflion rtinnes, which God gave the Affyrian, whowas'rhe bloody execution rr of his fierce wrath upon them , //5r. 10. 5, 6. 0 "A^yriatiytherodof my anger, and the ft off e in their hand is mint indignation, I will fend him a- oainftc.n hypocritical Nation, ana agar, ft the people of my wrath ■will I give him a charge to take the jpeile , arid to take the prey, and t* T?. t? ver to tread them down as mire in the ftrsets. There needs not the Coroner to be fent for, or a Jury go upon this milerable peo- ple, to flnde out how they came to their difmalend; they were an hypicritical nation , that was it they cied of. God had ra- ther fee the abomination of defolation landing in his Temple, making havock of all , than the abomination of cidimuhtion mocking him to his face, while they worfhip him with their lips, and their Iufts, with their hearts. Of the two 'tis more tole- rable in Gods account to fee a Belfhaz,z,a; that never had a name of being his fervant , to quaft'eand carowfe ir to his gods, pro- fanely in the bowles of the Sanctuary , than for a people that would pafle for his fervanrs, to pollute them in his own wor- ship by their curfed hypocrifie; if God be dishonoured, woe to • that man- of all, that doth it under a fhew of honouring him. God finales out the hypocrite , as that fort of (Inners , whom he would cTeal wirh hand to hand, and let himfelf even in this life to bear witnefle againft in a more extraordinary manner than others. The thief, murderer, and other the like linners, provi- fion is made by God, that the Magiitrate fhould meet with them, they come under his cognizance ; but the hypocrite, he is one that fins more fecretly , God alone is able to finde him ouf,and he hath undertaken it, E«£. 14. 7- for every one of the houfe of Jfr.el which ft paratcth himf If from me, and fetteth up his idols in his lea rt , and comCth to a Prophet, to enquire of him concerning mt\ ( an excellent defcription of a hypocrite; he is one that denies God his heart (referving it for his idols, his lulls ) yet is as forward as any , to enquire after God m his Ordinances.)

/

girt about with truth, §<p

1 the Lord will anfwer him by my J elf. And how will he anfwer him ? And I will fet my face againft that man , and will mak,' him a figne, and a provtrby and I will cut him off fy-omthe micfi of my people , and ye Jhsll know that I Am the L<,rdy ver. 8. that is, my judgements fhall be fo remarkable on him, that he fhall be aipeilacleof my wrath for others to lee, and fpeak of. Thus God payes the hypocrite often in this life , as Ananias and Sa- phira, who died by the hand of <Ud with a lie {licking in their throats ; and Judas who purchas'd nothing by his hypocritical trade but a halter to hang himfelf withal; his playing the hy- pocrite with Chrift , ended in his playing the Devil upon himfelf, when he became his own executioner. But if the hy- pocrite at any time (kals out of the world , before his vizard falls off, and the wrath of God falls on him , it will meet him fure enough in hell , and it will be poor comfort to him there, to think how he hath cheated his neighbours , in arriving at hell, whom they fo confidently thought under fail for heaven. The good o:inion which he hath left of himfelf in thofe that are on earth, will cool no flames for him in hell, where lodgings are taken up, and bsfpoken for the hypocrite, as the chief gueit ex- pelled in that'infernal court ; all oth^r finners feem but as young- er brethren in damnation to the hypocrite, under whom as the great heire , they receive every one their portion of wrath , bequeathed to them by the juftice of God , CMatthcw 24. ^ 1. there the evil fervant is threatned by his Matter that I e will cat him afnnder-, and po'nt him his portion with hy- p:cr'tes.

Q.X/?. But why fhould God be fo angry with the hypocrite ? G)uca he feemes a tame creature to other finners, that like wilde beafts ~ J ' rage, and raven, notfeacingto open their mouth like fomany wolves againft heaven , as if they would teare God out of his throne by their blasphemies, and horrid impieties. The hy- pocrire is not thus woaded withimpudency, to finneatnoone- day , and fpread his tent with Abfdom on the houfe top :ifhe be naught, it is in a corner, his maiden-blufh modefty will not fuffer him to declare his finne^ndbefeenin the company of ic abroad ; nay, he denies himfelf of many fmnes , which others mainraine ; and walks in exercife of many duties , which the Atheiftical fpirits of the world deride , and fcorn : why then

O 2 fhould

i o o Having y our leyns

{houldthe hypocrite that lives Ike a Saint to others, be more diliaftful to him \

, r Avf#. Indeed the hypocrite at rirft blujli may be taken for

^W' a kinde of Saint, by fuch as fee only his out-lide, as he paileth by in his holy-day drefle, which ht is beholden to, for all the re- putation he hath in ihe thoughts of o. hers, and therefore is fitly by- one called the grangers Sair^J but a Devil to thole that know him better : He is like fome coining creeple, thit isfaine to borrow help from art, to hide in: deie&s of nature ; iuch as falfe hair to cover his baldneffe , an artificial eye to -blind his blindneiie from ethers hght; and the like for other pa; ts, here's much ado made to commend him, for tome beautiful penon to o- thers ; but what a monfter would this man appear, fhould one but fee him through the key- hole as he is in his bed- chamber jwheFe all thefe are laid afide } Truly , fuch a one , and farre more fcareful, would the hypocrite be found , when out of his acting robes, which he makes ufe of onely, when he comes forth upon the ftage to play the part of a Saint before others. It were enough to afrighrus, only to fee the hypocrite uncaied-, what then will it be to himfelf, ,when he fhall be laid open before men, and Angels ■? fo odious this generation is to Ood, tha: it is not fjfe ftanding near them ; Oliofe> that knew Corah, hatha*, and Kb.- ram better than the people , ( who taken with their feem- ing zetl , flock't after them in throngs) commands them to depart from the tents of thofe wicked men, except they had a mind to be confumed with them; fuch horrid hypocriiie he expected vengeance would foon overtake. But that it may appear to be a finne exceeding firiful , 1 fhall give a few aggravations of^it, in which ib many reafons will be wrapt why it is fo oJious to God.

fir ft, J:yp(cn(ic is a Cm that offers violence to the very light of nature-, That light which convinced! us there is a God, tells us he is to be ferv'd, and that in truth alfo, or all is to no purpo.e. A lie is a finne that would fiie on the face of a Heathen , and hypocriiie is the loudeft lie , becaufe it is given to God himfelf; fo Peter told that diffembling wretch , Ktts 5. 3. Why hath Satan filled thy heart to lie to the holy Ghojl ? v. 4. thm haft tied not to man, but mt» God. 2. Secondly , hypcrifit cannot fo properly be faid to be one fingle

fin

1.

girt about with truth jo i

finne, as the finfulnefl'e of other finnes; it is among finnes, as fiir cerity a r.ong graces; now that is not one grace but an orna- ment, that beautifies and graces all other graces. Thepreci- oufnefle of fa 'tl. is , that it is unfeigned, an J of love to be vviiir out dillim ulation. Thus the odioulneffe of finnes is, when they are commited in hypocrihe. 'David aggravates tj)e finne of thofe jeering •companions, who made him their table talk and could not taite their cheer except feafone'd whth feme fait jeft quibbl'd out at him, with this, that they were kypecrit c.d mockers. Pfalme 35. 16. they did it ilyly, and wrapt up their feoffs ('tis like)infuch language as might make fome think, (who did not well obferve them) that they applauded him. There is a way of commending, which fome have learnt to ufe, when they mean to ca(t the greater fcorn upon thofe they hate bitterly, and thefe hypocritical mockers deferve the chaire to be given. them from all other fcorners. Feavers are counted malignant, according to the degree of putrifaition that is in them. Hjp.crife is the very putrifaction , and rottennefle of the heart; the more of this putrid Iturf there is in any finne, the more malignant it is.' David fpeaks of the iniqu'ty of his y/wf, Pfalme 32. 5. / acknow- ledge my fwne unto thee, ar.d mm; iniquity have J not hid, if aid 1 will conftfje my tranfgrtflions unto the Lord, and thou for gaze ft ths in:qttity of my finne. This finne feems very probably to nave taen his adultery with Batkfheba, and murder of Vriah, by his long keeping fder.ee, stx. 3. by the pardon he had immediately given in upon coif .fling, ver. 5. which we know Nathan delivered to htm , and by his further purpofe to continue conferring of it, which appeared by the mournful Pfalme 51. that followed upon his diicourfe with Nathan. Now David to make the pardoning mercy of God more illuftrious, faith, he did not only for-ive his finne, but the iniquity of his finne; and what was that/ fure- ly the worft that can be faid, of that his complicated finne, is, that there was fo much hypocrifie ink, he wofully jugled with God and man in it; this I do not doubt to fay, was the iniquity of his fmne , and put a colour deeper on it than the blood which he flied. And the rather I lay the accent there, becaufe God himfelf, when he would fet out the heino'c fnelle of this finne, feems to do it rather from the hypocriiie in the fa3, than the fad it felf , as appears by the teflimony given this holy man,

1 Kings

io2 Having your loyns

\l\tngs I ^.^.David did that which was right in the eyes oftheLord, and turned rot a/ide from any thing that he commanded him all the dayes of his life ^ five only in the metier of Uriah the Hirtite; were there not other wry fteps that David took bolides this ? doth the Spirit of God by excepting this declare his approbation or all , that elfehe ever did ? no fure , the Spirit of God records o- ther hnnes, that efcapt this eminent fervantof the Lord; But all thofe are drown'd here, and this mentioned as the only ftaine of hir life. But why ? furely becaufe there appear'd lelle lincerity , yea more hypocrifie in this one finne, than in all his o[ her put together ; though David in them was wrong as to the matter of his actions, yet his heart was more right inrhe manner of committing them. But here his lincerity was fad- Jy wounded, though not to the total deftru&ion of the habit, yet to lay it in a long fwoon,as to any actings thereof. And truly . the wound went very deep when that grace was (tabb'd in which did runne the life- blood of all the reft. We fee then, God had reafo.i (though his mercy prompted him, yea his Covenant obliged him, not to let hischildedie of this wound, I mean fi- nally mifcarry of this finne , either through want of repentance on the one hand, or pardoning mercy on the other) fo to heal it, that a fcarre might remaine upou the place, a mark upon the fin, whereby others might know how odious hypocrihe is to God.

Thirdly, thofe considerations which may feem at firft tolef- fen , and pare off fomething from rhe heinoufneffe of the hypo- crites finne, wVs. that he walks in a religious habit, hath a forme of piety which others want , performes duties that others neg- lect •, Thefe and the like , are fo farre from taking from , thac they adde a further weight of aggravation to it. Let us confi- der the hypocrite in a twofold refpe&, and this will appear ei- ther in things he trades about ; or fecondly in the things he layes claime to ; thefe are both high , and (acred; and a finne in thefe, can be no ordinary finne. The things he trades in, are duties o: Gods worfhb ; the things he layes claime to , are relation to God , intereft in (Thrift , confolations of the fpirit, and the like ; thefe arc things of high price ; a mifcarriage a- bout th-fe , muftbe fomewhat futable to their high nature. As is the wooll,fothc thread, and cloth courfeorfine. The profane

perfon

girt about with truth. 10

perfon pretends not to thefe, he crnnot ipin fo fine a thread, be- ©aufe the work he deals in is courferrall his impieties will not have fo high f rice of wrath fet upon them, which he hath (being igno- rant of God, and a ftranger to the waves of God J committed , as the hypocrites.

SECT. I.

Firft, the hypocrite trades in the duties of Gods worihip. fudat fits down with the reft of the Ape flies at the Palfeover, and bids himfelf welcome as confidently, as if he were the beft gueft, the holieft of all the company. The proud Tharifee gets to the Temple as foon as the broken-hearted Publican : but what work doth the hypocrite make with thefe things ? that would be known indeed. Sad work (the Lord knows) or elfe God would not fo abominate them, as to think he hears a dog bark, or a wolfe howle all the while they are praying. We think 'David had a curious hand at the Harp, that could pacifie the e- vil, raging fpiritof melancholy Saul; But what a harfh unhap- py ftroke have they in the duties of Gods worfhip, that are able to make the fweet meek Spirit of God angry, yea, break out in- to fury agoinlt them? And no wonder if we confider but thefe two things.

Firft, the hypocrite does no leffe than mock God in all hisdu- ties, and of all things God can leaft bear that; God will not be mocked. Chrift preached this doctrine , when he curfedthe fig- tree , which did by her green leaves mock the paflenger, making him come for fruit, and go aihamed without any; hid it wanted leaves as well as fruit, it hadefcaped that curie. Every lie is a mocking, of him to whom 'tis told ; becaufe fuch a one goes to cheat him, and thereby puts the fool upon him; why haft thou mcck^dme (faid 'Dalilah to Samffon ) and told me lies, judg. 1 6.10. as if fne had faid fas is ufual upon the like with us) do you make a fool of me ? I leave it to the hypocrite to think ferioufly what he is going to make of God , when he puts up his hypocritical fervices. Gods command was, none fhould ap- pear befsre him empty ; this the hypocrite doth , and therefore mocks God, he becomes indeed fuil-mouthed, but empty-hearted.

As

4 0a Having your kyns

z.

As to the formality of a duty he oft exceeds the fmcere Chri- iiian j be, if any, may rruly be called a LMaJlcr ofC'v monicrbz* caufe all that he entertains God with in duty, lies in the court- ihip of his tongue and knee. How abhorrent this is to Cod, may eafily be judged by the difdaine , which even a wife man would exprefle to befo ferved ; better to pretend no kindnefle, than pretending to intend none ; 'tis the heart God looks at in duty j if the wine be good, he can drink it out of a wodden cup; but let the cup be never fo guilded, ar.d no wine in it, bo makes account that man mocks him that would put it into his hand. It was Chritfs charge again!* Sardis, Rev. 3. 2. / have not fonnd thy workj prfett before <]od; 1 have not found them <sr«<7jAtip«|uW, full before God, as the Original hath it. Sincerity fills our duty s and ail our actions ; and mark that phrafe be* fore God , which implies that this Church retained fuch an out- ward forme of devotion , as might keep up her credit before men ; fbe had a name to live , but her works were not foil be- fore God; he pierced them deeper than mans probe could go, and judgeth her by what he found her within.

Secondly, the hypocrite performes the duties of Gods worfliip on fome bale defigne or other , and this makes him yet more abominable to God , who difdains to have his holy Ordinances proflituted to ferve the hypcrites iuft ; ufed only as a (tream to turn about his mill , and handfomly effect his carnal projects, When Abfolom had formed his plot , within his own natural bofome , and was bigg with his treafon , as ever Cocatrice was with her poyfonous egge , to Hibron he goes in all haft, and that (forfoothjto pay an old vow, which in the time of his affliction he had made to the Lord, 2 Sam 1 j.io,n,Wha would not think , the man was growu honeit, when he begins to think of paying his old debts? but the wretch meant no-> thing iefle ; his errand thither was to lay his treafon under the warme wing of Religion , that the reputation he fhould gaine thereby , might fielp the former to hatch it. And I wi& that as Abfolom died without a ionpeto keep his name in te-» membrance ; Co that none had been left behind to inherit hb curled hypociine , that the world might have grown into a hap- py ignorance of fo monftrous a fmne; but al*s , this is but avajn Willi, vlyity imi ip Tcmpfyirt ven',t » this kind of bypoerifl? ye;

lives,

"'■ '^' -"»--

girt about with truth, lQf*

lives, yea comes as boldly to out-face God in hisworihipas c- ver; many making no better ufe of the exercife of it, then fome do of their Sedans, to carry them unfeea to the enjoyment of their luft. And is it any wonder, that God who hath appoint ed his Ordinancesfor fuch high and holy ends, fhould abhorre the hyprocrite, who thus debafeth them in the fervice of the de^ yillf Did you invite fome toacotfly feaft at your houfe, who infteadoi feeding on the dainties you have provided for them fliould take and throw all to rkir dogs under the table, bow would you like your gueft? The hypocrite is he that cads Gods holy thm°s to his dogs. God invites Us to his Ordinances, as' toanchreajt, where he is ready toer.tertaineus, in fwet§ communion with himfelf; What horrid impiety is it tbenthar the hypocrite commits? who whenheisfet at Gods table feeds not of thefedanties himfelf but throws all tobisju^s ; fom* to his pride, and fome to hi? covetoufneflej propounding himfelf no other end in coming to them, than to make pro, vihon for thefe lufc , as Hamw and Severn his fbnne", who when they would perfwade the people of their Ciry tofubmit to circumcifion ufed tbi^as tne great argument to move them, that they fliould grow rich by the hand. If every maleamonl w be circumvfed, as they are circwwiftd , Jha/l not their t mtl and thetr fabftance, a*d every b a: of theirs be ours f Gen ?4 ai, Z?< A goodly Argument, was k not in a bufinefle S iuch a high nature, as coming under a folemne Ordinance? they rather fpeak as if they were going to a Horfe-market' or Cow-fare, than to a religious duty, Truly, thoueh moft hypocrite have more wit, than thus to print their thSu°hts and let the world reade what is writ in their hearts , yet as Queen CAUry faid of Callu , if fre were ript up it would be found in her heart; fo fome fuch low things , as vain-°Io, ry, worldly profit, &c. would be found engraven in the breaft of all hypocrites, as that which they moft aime at in thedu* ties of Religion, ^WM

V SECT'

2.

i o 6 Having your leyns

SECT. II.

Secondly, confider the hypocrite in the things he layes claim to, and they are no fmall priviledges ; relation to Cod, i ber- eft in Chrift ; who more. forward to Saint himfelf, to pretend to the graces and comforts of the Spirit than the hypocrite ? as we fee in the Pharifees, whofe great defignc was to gee a name , and that not fuch as the great ones of the earth have for prowefle, worldly majefty and the like, but for fanc"tit; - id holinefle ; and they had it , if it would do them any good. Verily, faith Chrift, they have their reward. Mat. 6. 2. Ihey would be thought for great Saints, and fo they are by the multitude, who did fo applaud them for their holineffe, which faced their outfide, that they had a proverb, If but two could be faved, one of the two (hould be a ¥ hart-fee. We read of fomethat profejfe they know (jod, but \n works tl.ey deny him% Tit. i. 16. they boldly brag of their acquaintance with God, and would be thought great favourites of his, though their lives are <^4nt'podees to heaven : fo %jz\^.g.\\Q meet with fome that fay they are Jews , and are not, but lie They dwell fure by ill neighbours, none would fay fo much for them, but them- felves; the hypocrite is fo ambitious to pane for a Saint, that he commonly is a great cenfurer of the true graces of others , as too much bindring rhe prompt it of his own ; like Herod , yvho (as Effb'tu writes ) being doubled at the b.ifenefle of his own birth, burnt the fe,v: ancient Genealogies , the better t« defend his own pretended noble defcent. VVho now is able t© give a full accent to this highr^ribingfinne of the hypocrite.' & is a imne that highly reproa'chech God, to- have fuch a vile wretch claime kindred with him. Chrift indeed isnot^- fozn.ed to ,sM trie pooreil Saints brethren, but he difdaines to nave his name feen upon a rotten-hearted hypocrite •, As Prin- ces to bave their effigies ftathp'c onbafe mettals ; what /corne was pur upon that mock-Prince, Perkjn iVarb c^y who (ha- ving got fome fragments of Co. t-fhip, and tutor'd how to a£t his part) was j refented to the world as fonne to Ed- ward the fourth of this Nation, but when he had aped awhile

the

girt about wit/j truth, \ o-

the Rate of a Prince, was taken, and with his bafe ignoble pe- degree (writ in great letters) pin'dathis back, Tent about, that where ever he came,he might carry his {hame with him, till in the endhe wasfent to act the laft part of his play at the Gallows. But what is all this to the hypocrites portion ? who for abufing others here with a feeming fan#ity, as if indeed he was of hea- venly extraction, a childe of God,and here of glory Avail be brought at the great day to be hided, and hooted at by men and Angels, and after he hath been put to this open (hame, be thrown deepeft into hell. Of all Tinners he doth moft mifchief in this world, and therefore fhall have moll torment in the o- ther. There is a double mifchief which none ftand at like ad- vantage to do as the hypocrite by his feeming Saintfhip. The one he doth while his credit holds, and he pafleth for a childe of God in the opinion of his neighbours ; the other when his reputation is cracked, and he difcovered to be what he is, a hypo- crite. The mifchief he doth when his mask is on, is,as a decei- ver ; ^Machevil knew what he did in commending to Princes a refemblance of Religion, though he forbade any more ; It hath been found the moft taking bait , to decoy people into their {hare, who come in apace, when Religion is the flag that is fee up. Ehud could not have thought on a furer key to open all doors, and procure him admittance into KingJEg/cwr prefence, than to give out he had a meflase from the Lord to him ; this raifed fuch an expectation, andbred fuch a confidence, that room is made for him ; prefently all depart, and he left alone with the King;, yea, the King will rife to hear this meffage that comes from the Lord, and fo gives him a greater advantage, to run him into the guts;had not fome in our dayes pretended highly to Saint- fhip, I doubt not, but they would have found the door ihuq, where now they have too much welcome, andfindeiteiiieto procure belief to their errours. Even the Ele£t are in fome dan- ger, when one cried up for a Saint, is the ieflenger that brings the errour to town, and that under the noc:':on of a meflage from God; I confefle the hypocrite adts his part fo handfomly, that he may do fome good accidentally, his glittering profelfion,' heavenly difcourfe, excellent gifts in prayer or preaching may ffe6t much the fincere foul, and be an occafion of real good to his foul, as the ftage-player, though his tears be counterfeit,

p 2 may

i o 8 Having y our leyns

may (Ur up by his feeining patfion , real farrow in his fpe£tators, fo as to make them weep in earned; thus the hypocrite acting his part with falie affections, may be a means to draw forth, and ex- cite the ChrilHans true graces ; but then is fuch a one much more in danger to be enfnared by hiserrour, becaufe he will not be readily fufpirious of any thing that he brings , whom he hath found really helpful to his grace or comfort ; and thus the good the hypocrite doth , makes him but able to do the greater hurt in the end. Sifera had better have gone without faets butter and milk, than by them to be laid afleep againft Hie came with her naile; and it had been farre happier, for many in our dayes, not to have tafted of the gifts ,• and teeming graces of fame, than to have been fo taken with this fweet wine, as to drink themfelves drunk into an admiration of their perfons , which hath laid them afleep , and thereby given them whom they have applauded fo much, but advantage the moreeafily to fallen their nail to their heads, errours I mean, to their judgments. The other mifchief the hypocrite doth, is, when discovered, and that is ashe is a fcandal to the wayes of God, and fervants of God. It is faid of Sampfon^ the' dead which he Jlcw at his death ^ were more than the) which which he flew in his life, Judg. 1 6. ?di. Truly the hypocrite doth more hurt whenheisdifcovered, which rs the death of his profeilion , than whenhefeemedtobealive. The wicked world that are not long feeking a ftarfe to beat the Saints with, have now one put into their hand by the hypocrite. Ohow they can run diviiion upon this harfh note, and befmear the face of all profeflbrs with the dirt they fee upon one fa He brothers coat, as if they could take the length of all their feet by the meafure of one hypocrite; hence comes fuch bafe language as this ; they are all of a pack, not one better than another; Indeed this is very abfurd reafoning, as if one fhuld fay, no coyn were currant, and right lilver, becaufe now and then abrade (hilling is found amongft the reft; but this language fits the mouth of the ungodly world ; and woe be to the man that makes thefe arrows for them by his hypocrihe, which they fhoot a- gainft the Saints; better he had been thrown with a milftone about his neck into the fea, than have lived to give fuch an occafion for the enemy toblafpheme.

CHAPC

girt about with truth j Oo

CHAP. X.

Where all are Jiirred up to put themfelves upon the tryai whether fincere or nofr three Argu- ments ufed to provoke to the work, and four e folfe Characters by which the hypocrite flatters himfelf into a conceit of being upright.

SEcondly , doth fincerity cover alia Saints infirmities? this yr 2t fhews how behooful it is for every one to try his waves and fearch narrowly his heart , whether he be fincere or Hy- pocritical.

■IN-

SECT. I.

Flrfl , all depends on it , even all thou art worth in another world* 'tis thy making or marring for ever, Pfa/me 125. 5. Do good^O Lord, jo. them that are upright in heart', asforfuch as turne afide to crooked ' wayes , the Lord will lead them forthwith the workers of Iniquity ; that is the end the hypocrite is fure to come to; he would indeed then faine pafle for a Saint, and crowd in among the godly, but God [ball lead him forthwith workfrs of iniquity , company that better befits him ; tis fin- cerity (hall carry it in that day. I will come (faith Paul) 1 Cor. 4. 19. to you fhortly^ and will know , not the ifecch of them that are puffed up , but the power \ for the Kingdom e of God, is not in fVord, but power ; What mil ye? fhall I come umojou with a

rod>

h

no

Having your loyns

rod, or in love ? Oh friends,not Pauljoui Chri,ft will Shortly come • unco us, and he will know nor the fpeech , and toothing language of fuch as are puffed up with an empty name of profeftion,but will know,the power, gage the heart, and fee what is in ic : now will ye that he come with a rod, or in love.-' to judge you as hy- pocrites , or to give you the Enge of a faithful fervant > doth not he fpend his time ill, that tak:s pains in his trade, and hys out all his (tock upon fuch a commodity, which when heo^ens his ftall, will be feized for falfe ware, and he clapped up for a- bufingthe countrey ? all th.u ever the hypocrite did,will in the great day of Ch rift be found counterfeit, andhefureto Belaid by the heels in hell, for going about to cheat Gcd and man; every mans works fhall then be manifcft, that day fhall declare it. Even the fmcere Chriftian where he hath tampered with hypo- criiie, fhall lofe that his work, but the hypocrite with his work z his foul alfo. 2> Secondly, confider hypocrifie lies clofe in the h:art •, if thou

beeft not very careful, thou mayeft eafily pafle a falfe judgment on rhy felf; they who were fent to fearch the cellar under rhe Par- liament, at firft law nothing but coals and winter provifion, bm: upon a review, when they came to throw away that fhjrfe, they found all but provifion for the Divels Kitchin ; then the myftery of iniquity was uncafed, and the barrels of powder appear 'd.How many are there, that from fome duties of piety fiiey perform, fome feeming zeal they exprcflfe in profeffi on , prekntly cry omnia bee, and are fo kinde to themselves, as to vote themfelves good Chriftians, who, did they, but take the pains to throw thefe afide, they might finde a foule hypocrite at the bottome of them all ; hypocriile often takes up her 1 od5ing next door to iincericy, and fo (he paffes unfound, the foul not fufpe&ing hell can be fo near heaven. And as hypocrii.ie, fo Sincerity is hard to be ciifcovered ; this grace often lies low in the heart, (like the fweet violet in fome valley, or near fome b;ook ) hid wirh thorns and nettles ; infirmities I mean ; fo that,there requires both care and wifdome , that we neither let the weed of hypocrifie Hand , nor pluck up the herb of i:race in its ftead.

Thirdly, 'cis feafibl j;I do not fet you about an endlefl'e work; the heart of man I confeflcis as a ruffled skeine of filk , not ea-

fijy

girt about with truth. % 1 1

fily unfnarled, yet with a faithful ufe of the means , it may be dif-intanglec^and wound up on the right bottom of fincerky or hypocrifie. Joby when Satan and his cruel friends laboured to roylehisffiritmoft, and muddy the ftream of his former ceurfe and condition, (by throwing their objections as fo many ftones into it; ) yet he could fee this precious gem at the bottome, fparklingmoft brightly; yz&yHez*kjah in the very brim of the grave, recreates his fpirit with it. Indeed (friends ) this is a fouls encouragement, that it fhall not want Gods help in this fearch, if it goes about it with honeftdefires. A Jufitce will not onely give his warrant to fearch a fufpicious houfe,but if needbe,wiH command others to be aiding to him in the bulinefle; Word, Minifters, Spirit,. all thou fhalt have for thy afilftance in this work; only have a care thou dolt not mock God in the bu- fineffe ; that foul deferves to be damned to this finne, who in the fearch for hypocrifie plays the hypocrite , like a naughty , dilhoneft Conftable that willingly over-looks him whom he fearcheth for, and then fayes he cannot finde him.

Now, for the fuller fatisfaction in this poinr,and help in the tryal , becaufe 'tis that which both good and bad are miftaken in ; the carnal wretch flattering himfelf, his heart is good and boneft; thefincere foul kept under fear of being a hypocrite; Satan abufing them both •, I fhall therefore fir!! lay down the grounds of an hypocrite with which he fhores up his rotten houfe,and fhew the falfities of them. Secondly,! will lay down the grounds of the weak Chritiiam fear for his being a hypocrite, and the vveaknefle of them ; Thircly,fome politive difcoveries of fincerity,whtch no hypocrite ever did or can reach to.

SECT, II.

Firftfot the hypocrite,he will ftand upon his defence ; hi j heart rs lincere ; well, how will he prove it ?

Firft,the hypocrite will fay,Sure I am no hypocrite,for I cannot r;

endure it in another.

zAnfw.Tlvs is not enough to clear thee from being a hypocrite, Ar.fw. except thou canit fhew thou dolt this from aholygroun j. phft thatask't feUnadab whether his heart.was right, carried at that

ftme

H2 Having your loyns

fame time a falfe one in his own breaft. It is very ordinary for a man to decry that in another, and fmartly to declaim againll it , which he all the while harbours himfefr. How fevere was Judah again!* Tamar \ he commands in all hafte to burne her, - (jen. 38. 24. who would not have thought this man to be chalk r yet he was the very perfon that had defiled her. There may be a great cheat in this piece of zeal ; fometimes the very place a man is in , may carry him as the prtmum mobile does the ftars, in a motion which his own gevitu and liking would never lead him to ; Thus many that are Magistrates give the Law to drunkards and fwearers , meerly to keep the decorum of thei r place , and fhun the clamour that would atife from their neglect, who can poffibly do both when they meet with place and com- pany fit for their purpofe. Some their zeal againll anothers fin is kindled at the difgrace which reflets upon them by it, in the eye of the world; and this falls out, when the finne is publick, and the perfon that committed it ftands related; this is conceiv'd to be ftidahs cafe , who was willing his daughter fhould betaken out of the way, that the blot which fhe had brought on his family , might with her be out of fight. Some again finde it a thriving trade , and make this advantage of enveighing a- gainft others faults , to h'de their own the better , that they may carry on their own defignes with lefle fufpicion. Abfa- bm afperfeth his fathers government, as a ftirroptoheiphim- felf into the faddle. fefhu lov'd the Crown more than he ha- ted Je^abds whoredomes , for all his loud cry againft them. In a word (for tis impolTible to hit all ) there may be much of revenge in it, and the perfon is rather fhot at, than his ' finne ; this was obferv'd of Antony's zeal agaimt Augvfttts , o~ dit tyr annum, amavit tyrannidem ; he hated the Tyrant , but lov'd well enough the tyranny. 2* Secondly , faith the hypocrite , I am bold , and ftarlelTe in

dangers , lure I am no hypocrite ; FearfHlnejfe furprifth the hypocrite : But 'tis the righteous that is bold as A Lion, .yfxfo, Anf». The better way fure, were to try thy boldnefle by thy hncerity, than to conclude thy fincerity by thy boldnefle. Truly, confidence, and a fpirit undaunted at death and danger, are glo- rious things , when the Spirit and Word of Chrift ftand by to

vouch

girt about with truth.

vouch them f when the creature cau give fome account of the hope thae is in him, as Paul who (hews how he came by it. ] his Chriftian (not Romane) courage, %j>rrt. 5.1, 2, 3 , 4. many roomes he pafleth before he comes to this, which indeed joynes upon heaven it felf-, faith is the key which lets him into all. Firft, ic opens the door of juftification , and lets ic into a ftateo peace, and reconciliation with God through JefusChriftv btingj^fiified by faith, we have peace with God through our Lord fefus Chrift^vj. through this he pafleth on to another, the prefence-chamber of Gods favour, and is admitted nigh unto him, as a traitor once par- doned is, by whom alfo we have accefs by Hm into this grace wherein weftandyv. 2. that is, we have rot only our finnes pardoned, and our perfons reconciled to God by faith in Chrift, but now un- der Chrifts wing , we are brought to court as it were, and ftand in his grace as favourites before their Prince- this opens into a third , and rejojce in the hope of glory • we do not only at prefent enjoy the grace and favour of G od , and communion with him here, but have from this a hope firmly planted in onr hearts for heavens gloty hereafter. Now he is brought to the moft inward • roorne of all , which none can come at , but he that goes through all the former, ver. 3. And not only fo, but we glory in tribulations alfo. If thou haft not entred at thcfe doors , thou art a thief and a robber -, thou getteft thy confidence too quickly to have it brought to thy hand by God 5 if God means thee well for eternity , hee'le make thee fmart for this thy boldnefle , as he did Jacob for ftealing his fathers blefling^ and therefore con- tent not thy felf with a bare boldnefle and confidence in d an gersj but enquire whether it hath a Scriptute bottome, and bafts to ftand on , or whether the pillars fupporting it , be not igno- rance in thy minde, and ftupidityin thy confeience •, if the lat- ter, thon art in a fad condition; thy boldnefle will laft no long- 1 Sam/a j %y er than thou feeft it doth in one that is drunk, who when he is wine-fprung thinks (as they fay, he can skip over the Moonej and ventures to go without fear upon precipices, and pit-fals^ but when fober, trembles to fee what he did in his drunken fit. Nabal that fcar'd nothing when drunk, his heart dies within him, and became as aftone, at the ftory /*%<*/ told him in the morning, when the wine was gone out of him-, therefore as he when his cauie mifcarried through the fkepinefle of the Judge on the 2.

, Q^ Bench,

I I

Having your loyns

"^^T appeal' d from the Judge ajlecf to the Judge awake-, fo do I here with you, that through thcprcfcnt ftuptdityof confcu cnce are bold,are fearleffe of death , and from this plead your uprightnefie. ' I appeal from your confcience afleep , to the fentence it will give when it fhallbe awake, which I wi(h may be in this world > that you may fee your miftake where you may amend it. Q«fA»3* Thirdly^ Aire faith another, I am not an hypocrite , for I perform fecret duties in my clofet ; the hypocrite he is no body, except on the ftage . it is the brand of the hypo- crite, he courts the world for itsapplaufe, and therefore does all abroad. a r i Anfre. Though the total neglect of fecret duties in Religi-

' ] on fpeaks a perfon to be an hypocrite, yet the performing of duties in fecret , will not demonstrate thee a fincere perfon -y hypocrifie is in this like the frogs brought on Egypt, no place was free of them, no no* their bed-chambers ; they crept into their moft inward rooms, and fo doth hypocrific into clofet- duties , as well as publick-, indeed though the place be fecret where fuch duties are pej formed , yet the matter may be fo handled, (and is by fome hypocrites ) that they are not fecret in their clofets •, like the hen who goes inro & fecret place to lay her egge , but by her cackling tells all the houfe where (he is , and what (he is doing. But where this is not, 'tis not e- nough^ for we muft not think but fome hypocrites may and do fpin a thread finer than other-; in all arts there are fome exceed o- thers , and fo in this trade of hy poena. ; the groffe hypocrite whofe drift is to deceive others , his Religion commonly is- all without doors ^ but there is an hypocrite that labours to keep a faire quarter with himfclr,and is very defirous to make confci- ence on his fide , which to procure, hee'l go to the utmoft link of his chaine, and do anything that may not fcparate him and his beloved liits-, now fecret prayer and other duties, maybe fo perLo med , as that they (hall not more prejudice a mans lufts than any other- \is not the fvvord , though very (harp, that kilL - but the force that it is thruft withal j indeed there are fome fecret duties , as examination of our hearts, trying of our wa\s, and ferious meditation of thethrearningsoftheWord, ftgainft fuch ilnnes as we fndeinour own bofornes, with doie-

appli-

girt about with truth. u*

application of them to our felves, would put finnehard toifj but the hypocrite can lay this fvvord fo eafily and favourably on, that his lufts (hall not cry, oh, at it- therefore dill there needs a melius inquirendum , a fuller fearch before thou canft come oft.

Fourthly, fure I am not an hypocrite, for I do not only pray Qiieft.4> (and thatinfecrettooj againft my finnes, but I alfo fi^hca- gainft them , yea and that to good purpofc j for 1 can (hew you the fpoiles of my » &oi. thai'I have got over fome of them. There was a time I couid not go by the Me houfe, hut my luft bid me ftand;and pull'd me in, I ut now I thank God, I have got fuch a maftery of my drunken luft , that I can pafle by without looking in.

sAnfw. 'Tis good what thou do'ft fay, and I wi(h all thy drun- jprw ken neighbours could fpeak as much, that when the Magnate will not, or cannot fpoile that drunken trade, they that keep thofe (hops for the Devil,might even (hut up their windows for want of cuftomers. But is it not pity that what is good fhouid be marr'd in the doing ? yet 'tis too common, and may be thy cafe.

Firft, let me ask thee how long it hath been thus with thee,lufts i, (as to the actings I mean) are like agues, the fit, is not always on, and yet the man not rid of his difeafe,, and fume mens luft like fome agues have not fuch quick returnes as others, ".he river doth not move alwayes one way-, now 'tis coming, anon falling wa- ter, and though it doth not rife when it ftlls , yet it hath not loft its other motion. Now the tide of luft is up, and anon 'tis down, and the man recovles and feems to run from it , but it returnes a- gainupon him •, who would have thought to have feen Pluraoh in in his mad fit again, that fhouid have been with him in his good mood when he bid CMcfes and the people go ? but alas the man was nor altered •. thus may be when a ftrong occafion comes, this (like an eafteily wind to fome of our porrsj will bring in the tyde of th; luft, fo ftrongly, that thy foul that feem'd as clear of thy luft as the naked fands are of water, will be in a few moments co- vered, and as deep under their weves as ever. But the lonfer rhe banks have held, the better ^ yet (houldft thou nevermore be drunk as to the outward fulfilling of the luft, yet this is not enough to dear thee from being an hypocrite.

Secondly, therefore let me ask thee what was the great mo* 2.'

Q^2 tive

! 1 5 Having your loyus

tive to take thee off. ri hat may be as bad (in fome fenfe) which keeps thee from the Ale-houfe now , as that which heretofore drew thee to it. 'Tis ordinary for one luft to fpoile anothers market •, he that (hould fave his money from guzling it down his throat, to lay on more finery on his back ; what doth this man but rob one luft to facrifice it to another ? whether was it God or man, God or thy purfe , God or thy pride , God or thy reputation that knockt thee off? if any but God prevail'd with thee ^ Hypocrite is a name will better now become thee than when in the Ale houfe. Again, if God, what apprehenfions of God were they that did it? fome, the wrath of God for fome particular finne hath fo fhakt (that as one feared with an apparition in a roome, cares not for lying there any more) fo they dare not , at leaft for a long time be acquainted with that praftice again; and as it is not the roome bujt the appa- rition , that the one diflikes •, fo not the finne , but the wrath of God that haunts it, which the other flees from. In a word, may be thou haft laid down this finful practice; but didft thou hate it , and love God, and fo leave it ? Thou art become ftrange to one , have you not got acquaintance with any other in the roome of it ? thou haft laid down the commillion of an evil, but haft thou taken up thy known duty ? he is a bad husband that drains his ground, and then neither fows nor plants it: It's all one if it had been under-water, as drain'd and not im- proved ; what if thou ccafe to do evil (if it were poffible) and thou learn'ft not to do well? 'tis not thy fields being clcare of weeds , but fruitful in corne , pays thy rent , and brings thee in thy profit; nor thy not being drunk, unclean, or any other finne, but thy being holy, gracious , thy having faith unfeigned , pure love and the other graces which will prove thee found , and bring in evidence for tby intereft in Chrift, and through him of heaven.

CHAP.

girt about with truth.

"7

^5&8 ^3*3*35

CHAP. XL

The n>ebk grounds whereby tempted fouls argue a- gainfl. their ownuprightneffe,

WE proceed to the falfe grounds from which fincere foul* do many times go about to prove themfdves hypocrites, yea for a while conclude they are fuch. Firft, fure I am an hypocrite faith the poor foul, or elfe I ftiould not be as I am ; God would not thus follow me on with one blow after another , and fuffer Satan alfo to ufe me as he doth : This was the grand battery Jobs friends had againft his fincerity- and fometimes Satan fo far prevails, as to make the fincere foul kt it againft his own breaft, faying much like him, If God be with us, why is all this befallen m} If God be in us by his grace, why ap- pears he againft us ?

%Anfa. This fire into which God cafts thee, proves thou haft drofle; and if becaufethou art held long in the furnace, thou fliouldft fay , thou hadft much drofie , I would not oppofej but how thou fhoulft fpell hypocrite out of thy affli&ions, and troubles , I marvel j The wicked indeed make much ufe of this argument to clap hypocrite on them ; but the Cbriftian me- thinks fhould not ufe it againft himfelf, though the Barbarians prefently gave their verdict upon fight of the Viper on Pauls hand, that he was a murderer, yet Paul thought no worfe of himfelf for it. Chriftian, give but the fame counfel to thy fclf, when in affliction and temptation, that thou ufeft to do to thy fellow-brethren in the fame condition, and thou wilt get out of thisfoare^ dareft thou think thy neighbour an hypocrite, meerly from the hand of God upon him? no I warrant thee, thou ra- ther

i.

An fa I

i '.

8 Having your lojns

thee pvcieLt him , and helpelt him ko anfwer the doubts that arife in his (pirit from this very argnment. Jt would rnak^ one fmile to fee how handfomly and roundly a Chriftian can untie the knots and fcrupks of another • who afterward, when brought in- to the like condition, is gravell'd with the fame himfelf-, he that helpt his friend over th<-; (tile , is now nnable to ftride ic himfelf • God fo orders -things that we (houid need one another. She that is mid-wife to others, cannot well do that office to her fclf; Nor he that is the mefTenger to bring peace to the fpi- rit of another, able to fpeak. it to his own- the cafe is clear, Chri - ftian •, affliction cannot prove thee an hypocrite, which wert thou without altogether, thou mighft fafer think thou wert a baftard ; the cafe I fay is clear, but thy eyes are held for fome further end God hath to bring about by thy affliction, But may be thou vultfay, 'tis not limply the affliction makes thee think thus of thy felf • but becaufe thou art fo long afflicted , and in the dark alfo , as to any fenfe of Gods love in thy foul. Thou haft no fmiles from Gods fweet countenance to alleviate thy afflicti- on , and if all were right , and thou a fincere child of God, would thy heavenly Father let thee lie groaning , and never look in upon thee to 1/ghten thy affliction with his fwcec pre- fer.ee? As to the firft of thefe, ("the length of thy affliction.) I know no ftandard God hath fet for to meafure the length of his Saints erodes by ^ and it becomes not us to make one our felves j which we do , when we thus limit his chaftifements to time , that if they exceed the day , we have writ down in our own thoughts , (which is like to be (hort enough , if our hafty hearts may appoint) then we are hypocrites. For the other thou muft know, God can without any impeachment to his love hide it ior awhile^ and truly he may take it very ill, thac his children who have fecurity enough given them, for his loving them (befides the fenfible manifestation of it to their fouls) fhould call this in queftion, for not coming to vifk them, and take them - upinhisarmes, when they would have him : In a word, may be thy affliction comes in the nature of purging Phyfick, God inter ds to evacuate fome corruption by it, which endangers thy fpiritual health, and hinders thy thriving in godlinefle. Now the manifefta- t'on of his love God may referve (as Phyficians do their cordials) Co be given when the Phifick is over.

Second

girt about with truth. in

Secondly, I fear I am a hypocrite, faith the tempted foul ; why elfe are there fuch decays and declenfions to be found in mc ? J f is the character of the upright,that hegoes from ftrength to ftrength, but I go backward from ftrength to weakneffe. Some Chriftians they arre like thofe that we call clofe men in the world-, if they lofe any thing in their trade, and all goes not as they would have it , we are fure to hear of that over and over again •, they fpeak of their loflfes in every company^ but when they make a good mar- ket, and gaines come in apace, they keep this tothemfelves, not forward to fpeak of them. If Chriftians. would be ingenuous, they fhould tell what they get, as what they lole. But to take it for granted, that thoudoeft finde a decay , and direft our anfwer toit. ,

Anfw. t. I grant it as true, that the fincere foul grows ftrong- Anfw.i, er and ftronger^ But how ? even as the tree grows higher and bigger, which we know meets with a fall of the leaf, and Winter, that for a while intermits its growth -} thus the fincere foul may be put to a prefcnt ftand by fome temptation ^ as Peter ^ who was/ar from growing ftronger when he fell from profefling, to denying; from denying Chrift, to f wearing, and curling if he knew him- yet as the tree, when Spring comes, revives and gains more in the Summer than it lofeth in the Winter ^ fo doth the fincere foul, as we fee in Peter, whofe grace that fquatted in for a while, came forth with fuch a force, that no cruelty from men could drive it in ever afte^ fhaking temptations end in fettlement, according to the Apoftles prayer, i Pet. 5. 10. The God of a!! grace after yeh.iveftiffered awhile ,;»,»% you perfttt, jlabtifb, flrengthen, fettle joti. 1

Secondly , there is great difference between the decay of a Cm- 2. cere foul, and of an hypocrite. The hypocrite declines out of an inward diilike of the wayesof God, hence they are called bact^- flidcrs in heart, Prov. 14. 14. So long as they ferv'd his luft,and contributed any help to the obtaining his worldly intereft, fo long he had a feeming zeal^ but that argument taken away, he begins to remit by degrees , tiil he comes to be key-cold , yea as heartily lick of his profeflion , as ^Amnon of 7 amar ; when the hypocrite begins to fall , hegoe* apace, like a ftone down the hill, knows no ground but the bottom-, now fpeak freely poor fonf, dareft thou fay that there is an inward diflike to the wayes of

God?

i 10

having your loyns

God •, may be thou doeft pray , not with that heat and fervency which thou haft , but is it becaufe thou doeft not like the duty as formerly ? thou doeft not hear the Word with fuch joy , but doeft thou not therefore hear it with more forrow ? In a word , canft thou not fay with the Spouie , when thou fleepeft , thy heart ivakfth , Cant. 5. 2. that is, thou art not pleafed with thy pre- sent declining ftate, but heartily wifheft thou wcrt out of it } as one that hath a great defire to rife, and be at his work (his heait is awake ) but he is not able at prefent to fhake off that fleep which binds turn down^ this will clear thee from being an hy- pocrite. 3* Thirdly , I fear, fairh the poor foul, I am an hypocrite., becaufe

I have fuch a divided heart in the duties I performe •, I cannot for my life enjoy any privacie with God in duty , but fowe bafe luft will be crowding into my thoughts when I am at prayer , hearing of the Word, or meditating ; now I am lift up wich a felf-applaud- ing thought, anon caft down to the earth with a worldly thought, what with one and another , little refpite have I from fuch company. And do fuch vermin breed any where but in the dunghil of a falfe hypocritical heart ? r^fpfi, Anfw. Woe were it to the beft of Saints, if the meer rifing and

ftirringof fuch thoughts as thefe ( or worfe than thefe) did prove the heart unfound; take heed thou concludeft not thy ftate therefore from the prefencc of thefe in thee , but from the comportment and behaviour of thy heart towards them. An- fwer therefore to thefe few interogatories , and pofiibly thou mayeft fee thy (incerity through the mift thefe have raifed in the foul.

Firft, what friendly welcome have fuch thoughts withtbee, 1. when they prefent themfelves to thee in duty '? Are thefe the

guefts thou haft expected and trimmed thy roome for ? didft go to duty to meet thofe friends, or do they unmannerly break in upon thee, and forcibly carry thee (asChrift foretoldof Pettr in another cafe J whither thou wouldft not ? if fo, why fhouldft thou bring thy fincerity into difputc? doeft thou not know the Devi! is a bold intruder , and dares come where he knows there is none will bid him fit down • and that foul a- lone he can call his own houfe, where he findes reft, Luke 12.24. fuppofe in your family, as you are kneeling down to

prayer

girt about tviib truth, g i i

priyer, a company of ro^fters (hould ftand nr.d-.-r your window, and all the while \ ou arc praying , they iTiouid be roaring and hollowing, this could not bit muchd;fturb you ; but would y u from the disturbance they make, fall to q ie!rion your fincerity in the duty ? truly "Lis all one whether the difturbance be in the room or in the bofome, lb the foul likes the one no more than he doth the other.

Secondly , doeft thou fit contented with this company , cr ufe 2, all the mea. s thou canft to get rid of them , as foon as may be ? Sincerity cannot fit Itili, to fee fuch doings in the foul, but as a faithful fervant when thieves break into his mafters houfe, though over-powred with their ft rength and multitude, that t,e cannot with his own hands thruft them out of doores; yet he will fend out fecretly for help , and raife the town upon them •, pra\ er is the fincere fouls meflenger , it pofts to heaven with full fpeed in this cafe , counting it felf to be no other than in the belly of hell with Jonah % while it is yokt with fuch thoughts, and as glad when aid comes to refcue him out of their hands, as Lot was when Abraham recovered him from the Kings that had carried him away prifoncr.

oljett. But may be thou wilt fay , though thou dareft not Otyft; deny , that thy cry is fent to heaven againft them, yet thou hear- eft no news of thy prayer , but continued ftill peftred wirh them as before, which encreafeth thy fear , that thy heart is naught, or elle thy prayer would have been anfwered,and thou delivered from thefe inmates.

Anfa>. Paul might as well have faid fo , when he befought Anfwl the Lord thrice, but could not have rhe thorn in his flefh plukt out , 2 Cor. 12. 8. he doth not by this fhew thee to be an hypo- crite, but gives thee a fair advantage of proving thy felf fincere, not much unlike his dealing with the Israelites , before whom he did not ("as thev expe&edj haitily drive out the Nations, but left them as thornsin their fides , and why ? hear the reafon from Gods owu mouth, Judges i. 22. that through thm I may frove Jfrael , whether they will i{eep the way if thp Lord to wali^ therein , as their fathers did keep it , or not. Thus Go."1 leaves thefe corruptions in thee , to prove whether thou wilt atlaftfall in , and be friends wirh them , or maintaine the conflict with them, and continue praying againft them, by which perfeverance,

R v thou

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Having your loyns

thou wile prove thy felt to be indeed upright. A falfe heart will never do this. He is foon anfwered9vthat doth not cor- dially defire the thing he asks. The hypocrite, when he prayes . againft his corruption , goes of his conferences errand , not his wills- juft as a (enfant, that doth not like the me/Tage hjs Ma- ftcr fends him about, but dares notdifpleafe him, and therefore goes, and may be knocks at the mans door whether he is fent, yet very faintly , loth he fhould hear him j all that he doth, is than he may but bring a faire tale to his Mafter ;^by faying he was there; even fo prayes the hypocrite only to Ito^p the mouth of his conscience with this flam , that he hath pray'd againft his luft •, glad he is when 'tis over, aud more glad that he returnes re infetta. Obferve therefore the behaviour of thy heart in prayer , and judge thy felf finccre , or not fincere by that, not by the prefent fuccefle it hath. God can take it k;ndly that thou askeit, what at prefent he thinks better to deny than give. Thou wouldft have all thy corruptions knockt down at one blow, and thy heart in a pofture to do the work of thy God without any flop , or rub from luft within, or Devil without; wouldft thou not ? (Jod highly approves of your zeal , as he did of <Davids who had a minde to build him a Temple-, but as he thought not fit that the houfe fhould in Davids time be reared (leferving it for the peaceful reigne of Solomon) fo neither doth he, that this thy requeft fhou'd be granted in this life 3 having refer v'd this immunity as an efpecial part of the Charter of the City that is above , which none but glorified Saints, who are inhabitants there, enjoy ; he hath indeed taught us to pray (let thy will be done on earth as it is done in heaven ) but we muft expect the full anfwer to it when wc come there. But learn therefore poor foul, to take this denyal as TtAviA did his ; becaufe God would not let him build the houfe in his dayes, he did not there ore quefrlon the love and favour of God, neither did he defift from preparing materials for it-, but did wha he might towards it, though he might not what rk would; far be it from thee alfo, that thou fhouldeft for this either caft away thv confide nee on God, or 1 y afide thy endeavour for God , in mortifying thy cor- ruptions , and adding to the ftore thou haft at prefent or his graces , which (though now imperfect, an..-! unpolifht ) he will aaake ufe of in the heavenly building which he intends thee 'or,

where

girt about roiih truth. 122

where all the broken pieces (as I may fo fay ) of our weak graces fhall be fo improved by the power a: d w.fdomofGod, that they (ball make up one glorious ftmcture of per fed holimfle, more to be admired by Angels in heaven , rw. the rare workma.i- fhipofit, than Solomons Temple was on earth by men, when in its full glory.

Ob). Oh but, faith the tempted foul, I have fometimes inward Qi> ~ checks from my own confcience that this duty f did hypocritically, ^ '4 and in that adion there was much falfenefTe of heart dticovered it i elf, and if my heart condemn me, how can it be othcrwife , but I muft needs be an hypocrite t

Anfw.. I fhall help to refolve this, by laying down two diftin- Anfw #ions, and applying them to the cafe in hand. J

Firft , we muft diftinguifh between confcience proceeding by a right rule in its judgment, and confcience proceeding by a falfe rule.

Secondly, between a confcience that goes by a right rule , and isalfo rightly informed how to ufe it ; and a confidence that judg- eth by a right rule, but is not rightly informed in its ufe. Fiift, to apply the firft.

Firft, then confcience proceeds by a right rule, when it grounds r its charge upon the Word of God ^ for, being but an under-of- ficer , it is bound up to a Law by which it muft proceed, and that can be no other than what God appoints it, who gives it coRjmiilion , and puts it in office ; and that is the Word of God, and that only ; So that we are to give credit to our confidences, commanding or forbidding, condemning or acquitting us , when k can (hew its warrant from the Word of Cod for thefe -^ other* wife as fubje&s that are wronged in an inferiour Court , a. id cannot have juftice there , may appeal higher • fo may and oughc we from confcience to the Word of God. And you muft know confcience is a faculty that is corrupted as muck as any other by nature and is very oft made ufe of by Satan to deceive both good and b3d, godly and ungodly. Many that now their con« faences (they fay) fpeak peace to them , will be fjund meerly cheated an * gull'd , when the books (hall be op^n'tl • no fuch dfcharge will then befoundentredin the booko. rVWord, as corfcience hath putinto their hand. A nd many gracious f u!s, who paft their dayes in a continual fear of their fpiriual ftate,

R 2 and

,3 4. Having your loyns

and were kept cham'd in the dark dungeon of a troublefome con* faence , (hall thin be acquitted, and have their action againlt Sa- tan for falfe imprifonment , and aqufing their conferences to the difturbing their peace, And now let me ask thee poor foul, who fayeit , thy conlcience checks thee for an hypocrite ; art thou a convicted h\ pocrite by the Word ? Doth conlcience fhew thee a wcrd from Chiifts Law, that proves thee fo? or rather doth not Satan abufe thy own fearfulneffe , and play upon the tendernefle of thy fpirit , which is fo deeply pofTeft With the fenfe of thy finn^s, that thou art ready to beleeve any motion in thee , that tells any evil of thee? I am fure it is oft fo-, the fea;.s and checks which fome poor fouls have in their bofomes, are like thofc reports that are now and then raifed of fome great news , by fuch as have a mind to abufe the countrey •, A talk and murmur you (hall have in every ones mouth of it, but go about to follow it to the Spring head , and you can finde no ground of it, or Authour of credit that will vouch it. Thus here, a bruit there is in the tempted Chriftians bofome, and a noife heard aj it were continually whifpering in his eaies, 1 am an hypocrite , my heart is naupht; all I do is difTembling^ but when the poor creature in carneft fets upon the fearch , to finde out the bufinefTe , calls his foul to the bar, and falls to examine it upon thofe interrogatories , which the Word propounds for trial of our fincerity , he can fallen this charge from none of them all upon himfelf; and at laft comes to finde it but a falfe alarum of hell, given out to put him to fome trouble and affrightmentfor the prefent , though not hurl him in the end ^ like the Politicians /I lye, which though it be round falfe at laft, yet doth them fome fervice the time it is beleeved for true. As one ferious queftion, fuch as this,ferioufly put to a grolTe hypocrite,is able to make him fpeechlefle 5 what promife in all the Bible haft thou on thy fide for thy fab ation ? fo it is enough to deliver the troubled foul from his frars of b ing an hypocrite, if he would but as David , ask his foul a Scripture reafon for his difquietraents ? Why art thou caft down 0 my foul \md why art thou di [quieted within me ? The finccre foul hath firm ground for his faith at bottom, however a little dirt is caft by Satan over ir, to make him afraid of venturing to fet his foot on it.

Second-

girt about with *rutb. I 2 5

Secondly , we muft diftingufh between a confcienee rightly 2. informed , and a confcienee mif-informed. A confcienee may be regular, fo as to choofe the right rule, but not rightly informed how to ufe this rule in his particular cafe. Indeed Jn the Saints trouble of fpirit, confcienee is full of Scriprurefome- times , on which it grounds its verdid •, but very iii interpret- ed •, O. iaith the poor foul, this place is againft me, Pfetime 32, « Elejfed is the man unto -wham the Lord iwputeth not initji.it y9 find in wbo/e fpirit there ts no guile. Here , faith he , is a de- fc.ipcion of a (ir.cere foul , to be one in whofe fpint there is no guile •, but I finde much guile in me , therefore I am not the Sincere one : Now this is a very weak*, yea , falfe infe- rence. By a fpirit without guile, is not meant a perfonthat hath not the leafl: deceitfuineflc and hypocrifie remaining in his heart • this is fuch a one , as none fince the fall ( but Chrift himfelfej was ever found walking in moral flefh. To be wi:hout finne 9 and to be without guile , in this (trier fence are the fame- A Pre ogative here on earth peculiar to the Lord Chrift , 2 Peter 2. 22. who did no finne , nether was gnile found in hit month. And therefore when we meet with the fame phrafe attributed to the Saints, as to Levi , Malachi 2. 6. Iniquity was net found in his lips. And to Nathaniel^ John I. 47. Behold an I [rat lite indeed, in whom there is no guile', we muft fenfe it in an inferiour way, that may fuice with their imperfect ftate here below and not ( put that which onely was Chrifts Crown on earth , and is the glorified Saints robe in heaven , to weare) on the weak Chrii itian while militant on earth , not only with a Devil without, but a body of finne within him. Wipe thine eyes again f poor foul J and then, if thou readeft fuch places, wherein the SpiriC of God fpeaks fo highly and hyperbolically of his Saints grace , thou (halt fiude he doth not afiert the perfection of their grace ( free from all mixture of finne ) but ra- ther to comfort poore drooping fouls, and crolle their mif-giving hearts (which from the prefence of hypocrifie are rea- dy to over-look their fincerity as none at all ) he expref- fcth his high efteeme of their little grace, by fpeaking of it as if it were perfed , and their hypocrifie none at all

a6 Having your loyns

O Chriftian , thy God would have thee know that thou do- eft not more over-look thy little grace for fear of the hypo- crifie thou find' ft mingled with ft , than he doth thy great corruptions, for the deare love he beares to the little yet true grace he fees amidft them. ^Abraham loved and owned his kinfrr.an Lot when a prifoner, carried away by thofe HeAthen Kings •, fo does thy God thy grace (neere in blood to him ) when fadly yoked by the enemy in thy own bofome ; and for thy comfort know , when the books (hall be opened , the Word , and alfo that of thy own conference in the great day of Chrift, Chrift will be the Interpreter of both ; Not the fence which thou haft in the diftemper of thy troubled foule ( when thou readeft both with Satans glofle ) put upon them , (hall ftand ; But what Chrift (hall fayi and to be fure he hath already declared himfelfe fo great a friend to weake grace , when on earth , by his loving converfe with his difciples , and free teftimony he gave to his grace in them (" when God knowes they were but raw and weak Chriftians, both as to their knowledge and practice ) that (poor foul) thou need' ft not fcare, be will then and there condemne , what here he commended and fo dearly embraced. Yea , he that took moft care for his little Lambs how they might be ufed gently, when he was to go from them to hea- ven , will not be unkinde himfelf to them at his returnc I warrant thee.

CHAP.

girt about with truth.

127

CHAP. XII,

Four Characters of Truth of heart or fwcerky.

HAving broke the flattering glafles wherein hypocrites ufe to look, till they fall in love with cheir own painced faces and conceit themfelves fincere -r as alfo thofe which disfigure the fweec countenance and natural beauty of the fincere foul, fo as to make it bring the grace of God, which fhines on it into queftion, I r ow proceed to draw a few lineaments, and lay down ibme undoubted Characters of this truth of heart, and godly fincerity, whereby we may have the better advantage of ftating every one in his own condition.

•\r:zzx.

SECT. I.

Firft , a fincere heart is a new heart- hypocrifie is call'd the eld leaven, l fir. 5.7. fnrge em therefore the old leaven , that ye may be a new lump. Dough once foured with leaven, will never lofe the tafte of it; Neither will corrupt natureceafe to be hypocritical, till it ceafe to be corrupt nature-, either the heart muft be made new, or it will have its old quality- there may be fome art ufed to conceal'it, and take away its tfriavo- rinefie from others for a wMe-, as flowers and perfumes caft about a rotten carcafie may do its fente^yet both the rocten carcalTc and the coirupt heart remain the fame. Thev fay of the Peaac ;, that roft him as much as you will, yet his flefh (when cold) w 1 be raw again ; truly thus let a carnal heart do what it plea: ».5- force upon it fcif never fuch. an high ftraine of feeming piety, io

that

r«

%1

g Having your loyns

that it appears tire hoc with zeal , yet ft ay a little, and it will come to its old complexion , and difcovcr it fehe to be but what it was, naught and falfej one heart , and a new hea t, both are covenant-mercies, yea, fo promifed, that thenewis promifed in order to the making of the heart one, Ezel^. u. 9. / will give them we hearty and I will pat a new jpirit in j »*, and I veill take away the flexj heart , &c. Cod promifeth he will give them one lpirit, that is, a finccre fpirit to God and man-, contrary to a divided heart , a heart and a heart , the mark or hypocrite. But how will he give it.? he tells ihem, J will give yon a new (pirit , and how will he do that? / will ta\e away the heart of flone , and. give you a heart if fl(Jh -y upon which words one very well thus glofTeth , I will give you one heart, which that I may fo do , I will caft it anew j and that I may do this alfo , I will melt and [often it ; as one that having many pieces of old fijver4 or plate lying by him, which be in- tends to put into one bowlc , he full refolves to caft it anew, and to that end throws it into the fue to melt, and fo at laft diuts up all in one piece. Indeed by natu« e mans heart is a very- divided broken thing , fcatter'd and parceled out , a piece to this creature, and a piece to tbat luft. One while this vanity hires him fas Leah did facet/ of Rachel) anon when he hath done fome drudgery for that , he lets out himfelf to another , thus divided is man and his affedions- Now, the E led (whom ( od hath decreed to be vefTels of honour , confecrated for his ho - ly ufe and fervice ) he throws into the fire of his Word , that being there foftened and melted , he may by his transforming Sririt Jcaft them anew , as it were into a holy oneneflc j fo that he who before was divided from God , and loft among the creatures, and his lufts ('that fh red him among them,) now his heart is gathered in to God from them all •, it looks with a fingle eye on God, and ads for him in all that he doth-, if therefore thou wouldeft know whether thy heart be fincerc, enquire whether it be thus made new. Hath God thrown ihee into his furnace ? did ever his Word like fire, take hold upon thee, fo as to foftcn thy hard heart, and melt thy droflie fpirir, that thou now feeft that defperate hypocrific, pride, unbelief, and the like, which before lay hid, like droiTe in the mettal, be- fore the fire findes it out ? and not onely fceft it , but feeft it

fever,

girt about with truth. i 2o

fever, and feparate from thy foul, th.it ihou who before tiidft blefle thy felt as in a good condition, now bewailed thy folly for it, heartily confefling what an umavoury creature thou were to God in all thoudidit; the things which appear'd fo gaudy and fair in thy eye, thy civil ri.bteoufnetie, keeping thy Church, flubbering over a few duties in^thy family, tint for them thou thoughteii heaven was as it were in morga^e to th:e ; dolt thou lament to think how thou didil mock God wi:h :hefc hypo- critical pageants abroad, while thy lid vere emertain'd with- in doors in thy bofome, there fuck'ng the heart-blood of thy dearelt aflfedlions } In a word, canft thou fay that thou art not only melted into forrow for thefe, but that thou flndeft thy heart ( which was fo divided and diftraited betwixt lufts and creatures ) now united to fear the Name of GodfHaft thou but one defign, that above all thou purfuefl, and that to approve thy felf ro God, though with the dilpleahng of all befide? one love, how rhou mayeft love Chrift, and be beloved of him ? if the rtreams of thy affeilions be thus(by the mighty power of God renewing thee ) gather'd into this one channel, and with a fvveet violence run this way , then bJefled art thou of the Lord ; thou art the fincere foul in his account, though much corruption be found in thee Hill, that is foyling thy ltreame, and endeavouring to ftop the free courfe of thy foul God-wards ; this may put thee to fome trouble, as the mountains and rocks do the river- water running to the Sea,caufmg fome windings and turnings in its courfe,which elfe would go the nearer way even in a direct line to it ; fo thy remaining corruptions may now and then, put thee out of thy way of obedience ; but fmcerity will ( like the water ) on its ;ourny for all this, and never leave till it bring thee ( though with fome compatie) to thy God,whom thou haft fo imprinted in thy heart, as he can never be forgot by thee. But if thou never hadll the hypocrite of thy heart thus difcovered, and made hateful to thee, nor a new principle put into thy boibme,to turn the tide of thy foul contrary to the na- tural fall of thy affections ; only thou from the good opinion, which thou hart of thy ftif ( becaufe of fome petty flouriiftes, thoumakeftin profeiticn) takelHt for granted thou artfincere, and thy heart true, 1 dare pronounce thee an unclean hypo- crite ; the world may Saint thee polfibly, but thou wile never

S (as

i 30 Having your loyns

2.

(as thou art ) be fo in Gods account; when thou haft tricked and fpruced up thy felf never fo finely into the fafhion of a Chriutifl) ftill thou wilt have but a Saints face,and an hypocrites heart. It is no matter what isthe figne, though an Angel that hangs wichout,if the Divel and finne dwell within. New trim- mini; upon an old garment will net make it new, only give it a new fhape ; and truly it is no good husbandry to bellow a great deal of co:l in fining up an old iuit, that will drop in a while to tatters and rags, when a little more might pur chafe a new one that is lafting. And is it not better to labour to ■get a new heart, that all thou dosft may be accepted and thou faved,than to lofe all the pains thou takeft in Religion, and thy felf alfo for want of it ?

SECT. 2.

Secondly, a fincere heart is a plain heart, a fimple heart fine plicis, a heart without folds; the hypocrite is of the Serpents brood,he can(as the Serpent) (hrink up,or let out himfelf for his advantage, unwilling to expofe himfelf much to the knowledge of others ; and he has reafon to do fo ; for he knows he hath moft credit where he is leaft known : the hypocrite is one that digs deep to hide his counfeljifay 29. I $. the'r heart is deep. Pfal. 64. 6. their meaning and intent of heart lies no body knows how far diftant from their words ; a fincere heart is like a clear ftreame in a brook ; you may fee to the bottome of bis plots in his words, and take the meafure of his heart by his tongue. I have heard fay, that difeafes of the heart are feen in fpots of the tongue; but the hypocrite can ihew a clear tongue, and yet have a foul heart ; he that made that proverb, loquere ut te videam, (pe^kjhat I may feeyo», did not think of the hypocrite, who will fpeakthit you fhall not fee him.- Thethickeft clouds that he hath to wrap up hisvilany in, are his religious tongue andfandyprofeflion. Woulditthou know whether thou haft a true heart in thy bofome? look if thou haft a plain dealing heart; f:e them joyn'd,2 Cor.i. 12. Paul and the reft of the faithful mef- fengersof Chrift,had their convention among the Corir.thians, in fimpllcity and godly finer V/7. They had no clofe box in the ca- binet

girt abont with truth. 131

binet of their hearts, in which they cunningly kept any thin^ conceal'dfrom them of then defigns,as the falfe Apoftles did? Now this plain-dealing of the (incere heart appears in thefe three particulars.

F 'it fly a fincere heart deals plainly with it felf, and that in two things chiefly.

Firft, in fearching and ranfaking its own felf, this it doth to itsutmott skill and power. It will not be put oft* with preten- ces, or fuch a mannerly excufe as Rachel gave Laban, when at the lame time fhe fate brooding on his Idols. No, an account it will have of the foul, and that fuch a one as may enable k to give a good account to God, upon whofe warrant it does its office ^ O the fear which fuch a one Chews , leaf* any Juft fhould Tcapeitseye, and lie hid C as Saul in thefturre) or that any the leaft grace of God fhould be trodden on regardlefly by belying or denying it! W hen David found his thoughts of God ( which ufed to recreate him, and be his moft pleafing company,) occaiion fome trouble in his Cpint,cPf. 77. 3. I though on (jod^and was troubled ; this holy man(wondering what the matter uSould be J do but fee what a privy fearch he makes ; he hunts back- wards and forwards, what Gods former dealings had been, and commur.es with his hearty and maizes diligent fearch there,z\<5.ne- ver gives over till he brings it to an 'flue ; and finding the diftur«- berof hispeacetobeinhimfelf, he is not fo tender of his repu- tation, as to think of fmothering the bufineffe, orfmoothing it over; but attaches the thief, indites his fin, and confeffeth the fa£t, to the juftifying of God, whom before he had hard thoughts of, v. lo.?s4nd I fiid, this is my infirmity. h% if he had faid,Lord, now I fee the Jonas th.it caufed the ftorme inmybofome, and made me fo uncomfortable in my affliction all this whilej'tis this unbelief of mine, that bowed me down to attend fo to the for- row and ienfe of my prefent aff.iition, that it would not fuffer me to look up to former experiences ; and fo while I forgat them, I thought unworthily of thee ; here was an honeft plain-dealing foul indeed; what a kin art thou O man to holy David ? is this thy way in fearching of thy foul ? doft thou do it in earneft, as if thou wert fearching for a murderer hid in thy houfe, as willing to finde out thy fin, as ever Papift in Queen <JM tries dayes was to finde Poteliants, whom to difcover

S 2 they

I*

12,2

Having your loyns

they would runne their fvvorcis and forks into beds and hey- movvs, leart they fhould be there ? Or when thou goeft about this work art thou loth to look too far, lelt thou ihouldft fee whit thou wouldit willingly over- look, or afraid to fray too long, lelt confcience fhouldmakeanunpleafingrepo tto thee? Tertulllan faidof the Heathen perfecutors , mlHrrwrt auihe quod i-.u4.itum damn are non poJfint.Uhzy would not l^z the Chri- liians be heard, becaufe they could not then ealily have had the face to condemne them, their caufe would have appear'd fo jutf- the contrary here is true, the hypocrite dares not put his (fate upon a fair trial, becaufe then he could not handfomly efcape condemning himfelf. But the fincere ioul is fo zealous to know itsjtrue ttate,ihat when he hath done his utmoit himfelf to finde it out, and upon this privy fearchhis confcience clears him yet he contents not himfelf here,bur jealous led feif- love mi<mr! blinde his eyes, and occafion too favourable a report from his confcience, he calls in help from heaven, and puts himfelf upon Gods review j Tfal. 1 3 9. 2 1 . T>o not I hate thm that hate thee? and am 1 not grieved with thofe that rife up again ft thee ? ver. 22 His own confcience anfwers to it : I hate them with a per fed hatredyl count them mine enemtes.Yzt David not wholly fatisfied wkh his own fingle teftimony, c&lh out to God, ver. 2 r% Search me O Gody and know my heart ; fee if there be any wlcl^d way In me; and wife phyficians will not truft their ovVn judgments a- bout the ftate of their own health -? nor Lncere Chriitfans them- felves about their fouls welfare ; 'tis God that they attend to • his judgment a lone concludes, and determines them; when they have pray'd, and open'd their cafe to him ( v\ ith 1>avtd J they lifkn what he will fay ; therefore you fhajl finde them puttiL themfelves under the moftfearching Miniitery, from which they never come more pleafed,trun when their confeien ces are ttript naked, and their hearts expofed to their view , as the woman of Samaria, who commended the Sermon, and Chriil that preach't it, for this unto her neLhbours,that he kad told her Mil that ever fhe had done, J oh. 4. 29. whereas a falfe heart lfkes not to hear of that eare ; he thinks the preacher commits atrefpaffe, when he comes upon his ground, and comes up clofe to hi? confcience, and if he could, he would have an action againft him for it . ibis (luck in H^-ods ftcmach , that

John

i

girt about with truth. 122

John fhould lay his finger on his fore place ; though- he fear'd him being confcious, yec he never loved him, and therefore was foon perfwaded to cut off his head, which had fo bold a tongue in ic , that duift reprove his inceftuous bed.

Secondly, the true heart fhews its plain dealing with its Ct\{, as in fearching, fo in judging it felf, when once teftimony comes in clear againftit, and confcience tells : Soul, in this du- ty thou betrayecft pride, in that affliction frowardnefle and im- patience ; fuch a one is not long before it proceeds to judgment, and this it doth with fo much vehemency and feverity , that it plainly appears, zed for God (whom he hath difhonoured) makes him forget all felf-pity;he lays about him in humbling and abafing himfelf,as the fo s of Levi in executing juftice on their brethren, who knew ntiti.tr brother nor fijler in that act;truly fuch an hero- ick ait is this of the fincere foul judging it felf;he is fo tranfport- ed and cloathed with a holy fury againft his (in, that he is deaf to the cry of flefh and blood, which would move him to think of a more favourable fentence. / have Jinn d( faith rDavid)agair-fi z Sam. 1 1, the Lord ; in another place, I have (inn d greatly, and done very *Sam. j4. foolijhlyy in a third, he as unworthy of a mans name, takes p^- 71* *** bead tohimfelf, Jo foo/i(h was I and ignorant, as a beaji before thee. But a falfe heart,if confcience checks him for this or that, and he perceives by this inward murmur in his bofome,which way thecaufewillgo, if he proceeds fairely onto put himfelf upon the tryal ," the Court is fure to b* broke up, and all put off to a- nother hearing,whicb is like to be at teifure ; fo that as witnefles with delays and many put oflfs,grow at lafl weary of the work,and will rather flay at home than make their appearance to little pur- pofe ; fo confcience ceafeth to give evidence where it can- not be heard, or when heard, can have no judgment againft the offendour.

Secondly,a true heart is plain as with its felf,fo with God alfo ; 2*

feveral ways this might appear;rake one for all j and that is in his petitions,and requefts at the Throne of grace ; The hypocrite in prayer juggles,he asks what he would not thank God to give him; there is a myftery of iniquity in his praying againft iniquity.Now this will appear in thele twoparticulars,whether we be plain- Jaearted in our requeftsornot.

S 3 FSrft,

54 Having your loyns

Firft, obierve whether thou beeft deeply atfliiled in fpirir, when thy requeft is not anfwered; or regard'u no. what fuc- cefle it hath ; iuppofe it be a finne thou pray^ft againft, or fome grace thou prayeft for ; what is thy temper .ill th^ whil. thy mef- fenger (lays, efpecially if it belong? thot. ivefk , and cor- ruption abares not, grace grows not ; now thy ' ^ocriiie, or fincerky will appear ; if fincere,every mo r oz an houre,

everyhourea day, a year till thou hear^; news from

heaven; hope deferred will makerhe heart hok ; -)th not the Tick man that fends for the Phyfician , thi long for his coming ? O he is afraid his meflenger fhould mm : of him, or that he will not come with him, or that he thall «.«ie before he bring his Phyfick ; a thoufand fears difturb him, and make him paffionately wifh he were there ; thus the fincere foul paiferh thofe houres wirh a fad heart, that it lives without a return of its requeft ; I am a woman (Taid Hannah to Eli)of a forrowful fpi- rity iSam.i.i^. and why lb? alas fhe had from year to year prayed to God, and no anfwer was yet come ; thus faith the foul, I am one of a bitter fpirit, I have pray'd for a foft heart, a believing heart many a day and moneth, but 'tis not come; I am afraid I was not fincere in the bufinefle, could my requeft fo long have hun£ in the clouds elfe ? fuch a foul is full of fears and troubles; like a Merchant that hath a rich Ship at Sea, who cannot fleep on Land, till he fee's her or hears of her ; but, if when thou haft fent up thy prayer, thou canft caft off the care and thoughts of the bufinefle, as if praying were only like childrens fcribling over pieces of paper, which when they have dene, they lay alide and think no more of them : If thou canft take denials at Gods hands for fuch things as thefe, and blank no more than a cold fuitor doth when he hears not from her whom he never really loved, ic breaksnot thy reft, imbitters not thy joy, afalfeheartfet thee on work. And take heed, that inftead of anfwering thy prayer,God doth not anfwer the fecret deiireof thy heart, \\hich fhould he do, thou arc undone for ever.

Secondly, obferve whether thou ufeft the means to obtain that which thou prayeft God to give. A falfe heart fits ftill it felf, while it fets God on work ; like him, that when his Cart wasfetinaflough,cryed, Jupiter help, ,but would not put his

own

girt about with truth. 125

own (houlder to the wheel ; if corruptions may be mortified,

and kill'dfor him,as Goliah was for the ljraelites(hz like them,

looking on, and not put to ftrike ftroke) fo it is ; but for any

encounter with them, or putting himfelf to the trouble of u-

ling any means to obtain the vi&ory, he is fo eaten up with

floth and cowardize, that it is as grievous he thinks, as to fit ftill

in flavery and bondage to them. But a fincere foul is confciea-

tioufly laborious. Let us I'ift up our hearts with cur hands unto

the Lor^ Lam. 3. 41. that is, faith Bern, oremus & lai >or emus. Lam ••?• 41*

Let us pray and ufe the endeavour; the hypocrites tongue

wasges , but the fincere fouls feet walk , and hands

work.

Thirdly, the fincere foul difcovers its plainneffe and fi mplicity *

to men. We had our converfation among you ( faith Paul to the Corlnthiam Jin {implicit y^ and godly fincerity,not in flefhly wifdome. The Chriftian is one that cannot fubject his heart to his head, his conference to his policy ; he commits himfelf to God in well doing, and fears not others, if he be not confeious to himfelf; and therefore he dares not make a hole in his con- fcience to keep his skin whole, but freely and openly voucheth God without dilfemblin^ his profeflion : while the hypocrite fhifts his fails, and puts forth fuch colours, as his policy and worldly intereft advifeth ; if the coaft be clear,and no danger at hand, hee'l appear as Religious as any ; but no fooner he makes difcovery of any hazard it may put him to, but he tacks about, and fhapes another courfe, making no bones of jugling with God and man ; he counts that his right road which leads to his temporal fafety ; but quite contrary the upright, Prov. 16. i-j. The high-way of the upright is to depart from evil. This is the road that this true travellour jogges on in ; and if he be at any time feen out of it, 'tis upon no other account, than a man that hath unwillingly loft his way, never quiet till he ftrike into it a- gain.

SECT.

1 56 Having your loyns

SECT. III.

Thirdly, the fincere crue- hearted Chriftian is uniform. As truth in the doctrine differs in this from its oppoiite, rhat it is one, erronr diverfe ; there is no harmony among errours, as a- mong truths ; fo truth of heart , or fmcerity is known from hypocrilie by the fame character. Indeed truth in the heart is but the copy and tranfcript of the other ; they agree as the face in the glalle doth with the face in the man that look-in it, or as the image in the wax with the fculpture in the feal, fro n which it is derived; therefore if truth in the Word be uniform and har- monious,than truth in the heart which is nothing but the impref- fion of that there muftalfo be fo. A lincere Chriftian in the te- nure of his courfe is like himfelf, pir un us colons or'one colour, not like your changeable {tuffes fo died, that you may by wa- ving of them divers ways, fee diver colours.

There is a three-fold uniformity in the fincere Chriflians obe- dience ; he is uniform, quoad, object urn ^ [nhjetlum & cWaim- fiantias obedient';*., As to the obpet, fubjjc}, andfeveral circum- liances that accompany his obedience.

Firft, as to the 6>£/r£f,the hypocrite in.ieed is in with one du- ty,and out with another ; like a globous body, he toucheth the Law of God in one point, (fome particular command he feems zealous for ) but meets not in the reft ; whereas the fincere heart lies clofe to the whole Law of God in his dehre and en- deavour. The upright mans foot is faid to ft and in an even place , pfal. 2^.-11. he walks not haltingly a *d uncomelily ; as thofe who go in unequal wayes, which are hobling , and up, and down ; or thole whole feet and leggs are not even, (as Solomon faith ) the Ifgges of tie lame are not evcnt and fo cannot ftand in an even pi ice, becaufe one is long, and the other fhort ; the f.ncere mans feet are even , and le^gs of a length (as I may lay) his care alike confcieniious to the whole Will of God. The hy- pocrite'like the Badger, harh one foot fhorter than another; or like a foun red horfehedoth not ftand as we fay, right of all fou re ; one foot arleaft you ftiall perceive he favours, loth to put it clown. The P, artfees pretended much zeal to the firit

Table

girt abont with truth. i^y

Table, they prayd and fafted in an extraordinary manner; but they pray'd for their prey, and when they had fafted all day, they fup at the poor widows coft, her houfe they mean tode- voure. A fad faft that ends in opprefiion, and onely ferves to get them a ravenous appetite, tolwaliow others eftates under a pretence of devotion. The morahit, he is very punctual in his dealings with men, but very theevifh in his carriage to God ; though he will not wron^ his neighbour of a farthing,he flicks not to rob God of greater matters ; his love, fear, faith are duo. debt to God, but he makes no confcience of paying them. It is ordinary in Scripture to defcribe a Saint, a godly perfon by a particular duty, a fingle grace ; fometimes his Character is, one that feareth an oath^EccicL 9.2. fometimes one that loves the brethren, 1 John 3.14. and fo of the reft ; and why ? but becaufe whereever one duty is confcientioufly perform'd,rhe heart ftands ready for another. As God hath enacted all his commands with the fame authority, (wherefore 'tis faid, God ffal^e all thefe words yExod.2o. i. one as well as the other.) So God infufeth all grace together, and writes not one particular Law in the heart of his children, but the whole Law, which is an univerfal principle, enclining the foul impartially to all; To that if thou likeft not all , thou arc fincere in none.

Secondly , the fincere Chriftian is uniform, quoad fMbjeftttm; the whole man ( fo far as renewed ) moves one way ; all the 2* powers and faculties of the foul joyn forces, and have afweec accord together ; when the undemanding makes difcovery of a truth, then confcience improves her utmoft authority on the willjcommanding it in the Name of God ( whofe officer it is) to entertain it;the will fo foon as confcience knocks,opens her felf, and lets it in; the affections like dutiful hand-maids, feeing it a gueft welcome to the will, ( their Miftreffe) exprefle their readi- ne(Te»to wait on it, as becomes them in their places. But in the hypocrite it is not fo; there one faculty fights agiintt another ; never are they all found to confpire and meet in a friendly vote; when there is light in the understanding, the man knows this truth and that duty ^ then oft confcience is brib'd for executing its office, it doth not fo much as check him for the neglect of it; truth ftands as it were before the foul, and confcience will

T not

2 8 Having your loyns

not fo much befriend it as to knock, and rouze up the foul to let it in; if confcience be overcome to plead its caufe, and fhews fome ailivity inpreffing for entertainment, itisfure ei- ther to hive a churlifh denial with a frown for its pains, in be- in^ ibbufie to bring fuch an unwelcome gueil with it, as the froward wife doth by her husband , when he brings home with , him on" fhe do:h not like, o: elfe a fained entertain- ment j ths more fubtily r_o hide the fecret enmity it hath againft it.

Thirdly, quoad circumfi antics obedient it. The fincere foul is uniform as to the circumlfrnces of his obedience and holy walk- ing ; fuch as are time, place,md company, and manner ; he is uniform as to time, his Religion is not like a holy-day fuit, pijt on onely at fee rimes, but come to him when you will , you fhallfinde him clad alike, holy on the Lords-d*y> and holy on the Txesk-daj too, Pfx/. 106. 3. B Icjfed are they that kee-p judg- ment, and he that dothr'ighteoufnejfe at al!t'mes> 'tis a fign it is not a mans complexion, when the colour he hath while he fits by afire dies away foon after. There are fome if you would fee their goodnefle, and be acquainted with their godlineffe, you muft nit the right rime, or elfe you will finde none, like fome flowers that are feen but fome moneths in the year ; or like fome Phyficians that they call fore-noon men, they that Would fpeak wirh them to any purpofe, mult come in the morn- ing, becaufe commonly they are drunk in the after- noon ; thus, may be in the morning,you may take the hypocrite on his knee; in a Saints pofture,but when that fit is over,you fhall fee little of God in all his courfe till night brings him again of courfe to the like duty. The watch is naught that goes onely at firft winding up,andftandsall the day after ; and fo is that heart fure,that de- fires no: always to keep in fpi itual motion. I confefle there may- be a great difference in the (landing of two watchesjone from the very watch it felf,becaufe ic hath not the right make, and this will ever do fo till alter'd; another poffibly is true work, only fome duli clogs the wheels, or fall hath a little batter'd it, which re- moved, it will go well again. And there is as great difference ipetv/een the fincere foul and hypocrite in this cafe ; the fincere 1.1 may be interrupted in its f^iritual motion, and Chrifiian, courfe, but it is from feme t ^mpration that at prefent clogs him,

but

girt about with truth. 12a

but he hith anew niture which endines to a conftant motion inholineffe, and doth upon the removing the prefent impedi- ment , return to its natural exercife of godlineffe ; but the hypocrite fails in the very conftitution and frame of his fpirit ; he hath not a principle of grace in him to keep him moving.

Again , the hncere Chriftian is uniforme , as to place and company: wherever he goes he carries his rule with him, which fquares him ; within doors amidft his neareft relati- ons, Davids rcfolve is his Pfaltne iol. 2. He will wa/l^ within his houfe with a fsrfeflt heart ; follow him abroad, he carries his confeience with him , and doth not bid it ' ( as Abraham his fervants , when afcending the Mount ) toftaybehindetill he comes back. The Romanes had a Law that every one ih ould where ever he went, weare a badge of bis trade in his hat, or outward veftment, that he might be known. The fincereChriftian never willingly lays afide the badge of his holy profefiiorr. No place nor company turns him out of the way, that is called holy. Indeed his confeience doth not make him foredo his prudence ; He knows how to diftin- gtiilhof place and place, company and company; and there- fore when caft among boyfterous Tinners, and fcornful ones, he doth not betray Religion to fcorn, by throwing its pearls be- fore fuch as would trample on them, and rent him; yet he is very careful, left his prudence fhould put his uprightneffe to a~ ny hazard. I will behave my {elf wifely ( faith David in the forenamed Pfal. ) in a perfett way ; that is,I will fhew my felf as wife as I can,fo I may alfo be upright. Truly that place and com- pany is like tbetotri i nor.e, unhabitable to a gracious foul, where profanefs is fo hot,that fincerity cannot look out and fhew it felf by feafonable counfel and reproof with fafety to the Saint ; and therefore they that have neither fo much zeal to proteft againil the fins of fuch, nor fo much care of themfelves as to withdraw from thence, where they can only receive evil, and do no good, have juft caufe to call their fincerity into queftion.

T 2 SECT,

i ao Having your loyns

SECT. IV.

Fourthly, the fincere Chri(Uan is progreffive, never at his journies end, till he gets to heaven ; this keeps him alwayes in motion, advancing in his defires and endeavours forward ; he is thankful for little grace, but not content with great meafures of grace: When I awake, faith David, I {hall be fatisfied -with thy Ukenefie, PfaL 1 7. 1*. he had many a fweet entertainment at the houfe of God in his Ordinances : The Spirit of God was the meflenger that brought him many a covereJ difh from Gods Table, inward coniblations which the world knew not of: yet David has not enough, 'tis heaven alone that can give him his full draught. They fay the Gaules, when they rltft taftedof the wines of Italy, were fo taken with their lufciouf- nefleandfweetneffe, that they could not be content to trade thither for this wine, but refolved they would conquer the land where they grew. Thus, the fincere foul thinks it not enough to receive a little now and then of grace, and comfort from hea- ven, by trading and holding commerce at a diftance with God in his Ordinances here below ; but projects and meditates a co.-.queft of that holy land, and blefled place from whence fuch rich commodities come, that he may drink the wine of that Kingdome in that Kingdome. *This raifeth the foul to high and noble enterprizes, how it may attain to further de- grees of grace every day than other, andfoclimbe nearer and nearer heaven. He that aims at the Sky, lhoots higher than he that means only to hit a tree. I prejje (faith TS**/) to- ward tie marl^, for the price of the high calling of God in Chnft Jeffts,Vhi\.i.i 3 .others admir'd Pettis attainments (O that they had Pauls grace, and then they fhould be happy 1 ) but he would count himielf very unhappy, if he might have no more ; he profefleth he hath nor apprehended what he runs for ■> the prize (bndsnot in the mid way, but at the end of the race, and therefore he puts on with full fpecd, yea, makes it the trial of upnghtnefle in all,^fr.i 5. Let us therefore as many as be per- fect ( that is fincere ) be thus minded. 'Tis the hypocrite that flints himielf in the things of God. A little knowledge he

would

girt about with truth.

would have that may hel^ him to difcourfe of Religion among the religious ; and for more, he leaves it as more fitting for the preacher than himfelf. Some outward formalities he likes, and makes ufe of in profeffion,as attendance on publick Ordinances, and fins which would make him ftink among his neighbours, he forbears ^ but as for prefling into more inward and nearer com- munion with God in Ordinances,labouring to get his heart more fpiritual, the whole body of linne more and more mortified, this was never his defign. Like fome flighty trades-man that ne- ver durft look fo high as to think of being rich ; but thinks it well enough if he can but hold his fhop-doors open , and keep himfelf out of jayle ,, though with a thoufand fhifting tricks.

CHAP. XIII.

A word of direSiion to thofe who upon tryal are found un found and falfe. hearted

141

HAving laid down Characters of the fincere heart, it will be neceflary to make fome improvement of them, as the re- port fhall be th.it confcience makes in your bofomes, upon putting your felves to the tryal of your fpiritual ftates by the fame. Now the report that confcience makes after examina- tion of your felves by thofe notes prefixed, will amount to one of thefe three inferences.Either it will co idemn thee for an hy- pocrite, or pronounce thee a finrere Chriiiian ; or thirdly,bring in an I^.noramus,and leave thee in doubt whether thou beeft fincere or nor. That I may therefore finde thee, Reader,at one door, if I mifiethee at another, I fhall fpeak feverally to all three. Firft, to fuch who upon the tryal are caft ; evidence comes in

Tj fo

142 Having yowr loyns

1.

10 clear and ttrong againd: the n, that their confcience cannot hold, but tell them plainly, it thcie bsihe marks of iincerity, then they are hypocrites. The improvement I would make of this tryal tor your fakes , is to t,ive a word* of counfel what in this cafe you are to do, that you may become hncere.

Fiflt, get thy heart deeply affected wirh thy prefent difmal ftate. No hope of cure till thou beett chafed into fome fence and feeling of thy deplored condition. Phyfcl^ cannot be gi- ven fo long as the Patient is afleep ; and it is the nature of this difeafe to niake the foul heavy eyed, and difpofe it to a kind of (lumber of confcience, byrealbnof the flattering thoughts the hypocrite hath of himfelf, from fome formalities he performs above others in Religion,which fume up from his deceived hear c ( like fo many pleafmg vapours from the flomac/t to the head J and binde up his fpiritual fenfes into a kinde of (nudity, yea, caufe many pleafing dreams to entertain him with vain hopes and falfe joyes, which vanifh as foon as he wakes and comes to himfelf. The pharifees the mofl notorious hypocrites of their age, how fall afleep were they in pride and carnal confidence, defpiting all the world in conparifon of themfelves, not afraid to commend themfelves to Cod ; yea,- prefer themfelves before others ; Cod I tt)anl^ thcey I am not like this Publican ; as if they would tell God, they did look to finde fome more refpect from him than others (fo far beneath them) had at his hand? Therefore Chrifl in his dealing with this proud generation of men, ufeth an unufual ftreine of fpeech ; his voice which to o- thers was flill and fcfr, is heard like thunder breaking out of the clouds when he fpeaks to them ; how many dreadful claps have we almoft together in the fame Ckapter fall on their heads, out of the mouth of our meek and fweet Saviour, CMat. ij. Woe nntoyoH Scribes and Tharifes, no lefTe than eight woes doth Chrii't difcharge upon them, as fo many cafe fhot toge- ther, that by multiplying the woes, he might fhew, not only the certainty of the hypocrites damnation, but precedency alfo ; and yet how many of that rank do we read of to be awakened and converted by thefe rouzing Sermons ? fome few there were indeed that the difeafe might appear not incurable ^ but very few, that we may tremble the more of falling into it, or let-

ting

girt about with truth. \ a

«

ting it grow upon us. Paer learnt- of his Matter how to handle the hypocrite, who having to do wich one tar gone in this dif- eafe, Simon <JMagus,k&& 8. z i. he fteeps his words as it were in vinegar and gall. lihon hi-fi neither part nor lot in this matte, for ti'jj heart is not right in the fight of God ; there he lays the weight of his charge, that he carry'd a hypocritical heart in his bofome, which was a thoufand times worfe than his Simonaicai faft, ( though that foule enough ) it was not barely that fa&, but proceeding from a heart inwardly rotten and fa lfe (which God gave Peter an extraordinary fpirit todifcern^ thatprov'd him to be in the gall of bittcrwfi, and bond of iniquity >y only in this better than the damned fouls in hell , they were rn the fire ; he in the bond of iniquity (like a fagot bound up J fit for it, but not ca{l in : they part hope, and he fo much left as might amount to a perhaps if the thought of his heart might te forgiven ; to give but one inftance more, and that is of a whole Church, hypocritical Laodicea , the Spirit of God takes her up more fharply than all the reft, which though he charged with fome particular mifcarriages, yet flndes fomething among them he owns and commends : But in her,becaufe (he- was conceited al- ready ( as this leaven of hypocrifie naturally puffs up ) he men- tions nothing that was good in her, left it Should feed that humour that did fo abound already ; and take away the fmart- neflfe of the reproof which was the only probable means left of recovering her. All that enclines to deep is deadly to a Lethar- gicl^i and all that is foothingand cockering,dangerous ro hypo- crites. Some fay the fureft way to cure a Lethargy, is to turn it intoafeaver : To be furethefafeft way to deal with the hy- pocrite, is to bring them from their falfe peace, to a deep {^nfQ of their true mifery. Let this then be thy rirrt work ; aggravate thyfinne, and put thy foul into mourning for it ; when a per- fon who was by the rPriefl (who was to jud^e in cafe of leprofie) pronounced unclean, the Leper thus convicted, was to rend Ins deaths, ijo bare-h°aded,and put a covering upon hu upper lip, (all ceremonies ufed by mourners)and to cry unclean, u>:clean,lg.xiz. , 13.4^. Thusdo thou as a true mourner, (it down and lament this plague of thy heart; cry Out bitterly, unclean, unclean /toefc. if. 17. am, not fit by reafon of thy hypocritical heart to come near <5od or his Saints, but to be like the Leper , feparare from

both -,

i a a Having your loyns

both ; it thou hadit fuch a loathfome difeafe reigning on thee, as did pollute the very feat thou fit'ft on, bed thou lielt in , and drop fuch filthinefle on eveiy thing thou comelt near, ('even into the meat thou eatelt, and cup thou drinkft from) that fhould make all abandon thy natty company, how great would thy forrow be, as thou didft lit defolate and muhng alone of thy doleful condition ? fuch a ftate thy hypocrifie puts thee into; a plague it is, more orrenlive to God than fuch a difeafe could make thee to men •, it runs like a filthy foare through all the du- ties, and goodly coverings that you can put over it, and de- files them and thee fo, that God will take an offering out of the Divels hand, asfcon as out of thine, while thou continued an hypocrite; and did the Saints of Godfwith whom thou haft, maybi,fo much credit, as to be admitted to joyn with them atprefent ) know thee, they would mak* as much hafte from thee, as from him on whom they .ihould fee the plague-tokens ; but ihould not thy difeafe be known till thou art dead, and fo thou keep thy reputation with them ; yea, poflibly by them be thought when thou dieft a Saint; will this give thee any con- tent in hell, that they are fpeaking well of thee on earth? O f\, . poor cArlrtotle ( faid one) t hou art praife i where thon art not, end. burnt where thon art ! he meant ic was poor comfort to that great Heathen Phi/ofopher to be admired by men of learning, that have kept up his fame from generation to generation, if he all the while be miferable in the other world : So here,0 poor hypocrite, that art rankt among Saints on earth, but punilhta- mong Divels in hell.

Secondly, when thy heart is deeply afteeled with the fin and mifery of thy hypocritical heart, thou mult be convinced of thy inefficiency to make a cure on thy felf. Hypocrifie is like a fi(r»Ia fore, it may feem a little matter by the fmall orifice it hath ; but it is therefore one of the hardeft among wounds to be cured, becaufeitisfohardtofinde.the bottome of it. O take heed thy heart doth not put a cheat upon thy felf.* It will be M very forward to promife it will lie no more, be falfe and hy- pocritical no more ; but take counfel of a wife man, who bids thee not rely on what it faith ; Has a fool that trulls his own heart, prov; 28. 2. O how many die, becaufe loth to be at pains and coft to go to a skilful Phylician at firft ? take heed of

at

of

felf-

girt about with truth. 14

felf-refolutions, and felf- reformations ; fin is like the Kings-E- vil; Godmotourfelves, can cure it. He that will be tinker- ing wirh his own heart, and no: Peek out to heaven tor help, wil irfthe end finde where he mends one hole,heel make two worfe; where he reforms one fin, heel fall into the hands of many more dangerous.

Thirdly, betake thy felt to Chril* as thePhyfician,on whofe skil and fauhfulnefle thou wik rely entirely for cure. Sipere- ttnd'Am^ inter peritiffimos ; if thou perifh,reiolve to pe.ifh at his door. But for thy comfort know, never any that he undertook, mifcarried under his hand, nor ever refuted he to undertake the cure of any that came to him on fuch an errand. He blamed thofe hypocrites, John <j. 40, 43. becaufe they were ready to throw away their lives > by t rutting any Bmperick^ who tnould come in his own name without any approbation or authority from God for the work, but would hot come to him that they might have life , though he came in his Fathers Name, and had his feal and licence to praclife his skill on poor fouls for their re- covery. And he that blamed thofe for not coming, will not , cannot be angry with thee who comeft. It is his calling , and men do not ufe to thruft customers out,but invite them into their {hops. When Chrift was o:i earth, he gave this reafon, why he converfed fo much with Publican: and finners, and ib little among the pharifees, becaufe there was more workMat'9;ii>**< for him. Men fet up where they think trade will be quickeft. Chrijl came to be a Vhyfician to fick fouls ; Pharifees were fo well in their own conceit, th.u Qkrift favvhe fhould have lit- tle to do among them, and fo he apply 'd himfelf to thofe who were more lenhble of their ficknefle. If thou poor foul, beeft but come to thy felf fofar, as to groan under thy curfed hypocriiie, and dire£teft thefe thy groans in a prayer to hea- ven for Chriits help, thou lhalt have thy Phyficun foon wirh thee, never fear it. He hath not fince he afcended,liid down his calling, but full follows hisp:a£Uce as clofe as ever; we finde him fending his advice from heaven in rrnr excellent re- ceipt, Rev. i. to Latdic.-a, what fhe fhoulddofor her recove- ry out of this very difeafe of hypocrihe. 1 cou.fel thee to buy of me gold trji'd in the fire, tbattlou mayfl fa rich, and white rayment that thou mayefl be cloathsd, ere. As if he had faid,

U Laodiceaj

^5 Waving your loyns

Laodicca, thou traded in falfe ware, deceiving thy felt" and others w'uh appearances for realities , counterfeit graces for rrue ; thy gold is droiTe, thy garments rotten rags,which do nor hide, but difcover thy ihamc ; come to me, and thou fhak have that which is for thy turn, and berter cheap alio; for though, here is mention of buying ; no more is meant than toco Tie with a buyers fpirit, valuing Chrid and his grace fo high , that if they were ro be bought, though with all th* money in thy purle, yea, blood in rhy veines, thou wouldft have them, and not go home , and fay thou wert hardly ufed. Tis the thirdy foul that fhall be fatisfted ; only look thy third be right and deep.

Firfiy right , a heart third, and not (imply a conscience third. Tis a very different heat that caufeth the one and the other. Hell fire may enflame the confeience, fo as to make the guilty Tinner third for Chrifts blood to quench the torment which the wrath of God hath kindled in his bofome. But 'ris heaven fire, and only that which begets a kindly hear in the heart, that breaks out in longings of foul for Chrift and his Spirit with fweet cooling dews of grace to flack and extinguifh the fire of iuft and fin. Againjook^it be dfe^.Phyfkians rell us of a third which comes (I from the drinefTe of the throat, and not any great inward heat of ihedomack; and this third may be quench 't with a gargle in the mouth, which is fpir our again, and goes not down. And truly there is fomething like this in many that fit under the preaching of the Gofpel. Some IiDht touches are now and then found upon the fpirits of men and women, occasioned by fome fpark that falls on their affe&ions in hearing rhe Word, whereby they on a fudden exprefle fome deiires after Chrid and his grace, that you would think they would in all hade for hea- ven i but being flighty flafhes, and weak velleities, (rather than ftrongvolirions, and deep defircs, ) their heat is foon over, and third quench'c with a little p relent fweetnefie they fade while chey jrre hearing a Sermon 6f Chrid ('which they fpir out - again as foon as they are gone homealmod) as well as may be, though they never enjoy more of him. Labour therefore for. fuchadeepfenfeof thy own wretchednefle by reafon of thy hvpocrilie, and of Chrids excellency by icifon of that fulneHe.

of

girt about with truth.

of grace in hi n, which makes him able co cure thee of thy di- ftemper; that as a man throughly achirft can be concent wi'h nothing but drink, and not a [IaU Of that neither, but a full fatisfyirg draught whatever it colts him. .• So thou mayeft not bz biib'a with any thing befides Chrift and his fanclifying grace, nor with gifts, profcifion or pardon it felf, (if it could bz fever'd from grace ) no not with a litrle fprinkling of grace, but long for whole floods, wherewith thou mayeft be fully purg'd and freed of thy curfed lult which now fo fadly oppreffech thee. This frame of fpiric would put thee under the promife ( heavens fecurity ) that thou iTialt noc lofe thy longing ; if thou fhouldft askhlver and gold, and feek any worldly enjoyment at this rate, chou migh'ft Ipend thy breath and pains in vain ; God might let thee roar (like 'Dives in hell J in the mid'ft of thofe flames which thy covetous Iuft had tkindled, without affording a drop of that ( to cool thy tongue ) which thou fo violently panteft after.Butif Chrifl and his grace be the things thou would'!* have, yea, muft have ; truly then thou flialt have them. CM at. $. 6. Bleffed are they which do hunger and third after rightewfnefsy for they fhall be fatisfed.

47

CHAP. XIV.

An Exhortation to thofe who upon tryal art found to be true in heart , or ftneere to rveare this belt clofe girt to them in the daily exercife of it , with direBions for that purpofe.

I

Come to the fecond fort, fuch (I mean; whofe conferences upon diligent enquiry, give a fair teftimony for their fin-

U 2 ceriry,

^8 Having your loyns

cerity, that their hearts are true and uprigh;. That which I have'by way of Counfel to leave with them, is, tolled this belt which they have about them, cloie in the exercife and daily pra£tife of it. Gird this belt, I fay, clo'.e torheej that is be very careful to walk in the daily practice ?nd exercife of thy up- rightnefle. Think every motnin^ thou ait not dreft till this girdle be put on. The proverb is true here, ungirt , u;.b!es~l ■ thou art no company for God that day, is which thou art in- fmcere. If ^Abraham will walk with God, he mult be upright and canft thou live a day without his company ? R*cl:el paid dear for her mandrakes to part with her husband for them • a worfe bargain that foul makes, that to purchafe fome worldly advantage, pawns its fmcerity ; which gone, God is fure to fol- low after. And as thou canttnot walk with God, fo not ex- pe£l any bleflingfrom God ; The promifes like a box of preci- ous oyntment, are kept to be broke over the head of the up- right, CM.'Cah 2. -j. Do not my words do good to h';m that walketh uprightly f And fure it is ill walking in that way , where there is found no word from God to bid us good fpeed • fome are fo fuperftitious ; that if a hare croffeth them " they will turn back, and go no further rhat day. But a bold man is he , that dares go on when the Word of God lies crofie his way. Where the Word doth not blefle it cur.eth ; where it promifeth not, it threatens; A foul in its upri^htneffe, approving its felf to God, is fafe, ( like a travellour going about his lawful bufinefle betwixt Sunne and Sunne ) if any harme or Jolfe comes to luch a foul God will bear him out ; the promife is on his fide by pleading it he may recover his Jolfe at Gods hands,' Vvho ftanf's boun-. to keep him harmleife. See to this purpofe, cPfi.;?yte S'4. i>. But ; hey ar« Directions, not Motives, Iamin this place to <ave,

■

SECT.

girt about with truth, I aq

SECT. I.

-F/V/?, therefore if thou wouldYc walk in the exercife of thy x

fincerity, Walk^in the view of Cod. , That of Lutier is molt true, Omnia prAcepta funt in pri- .0 tahquam capue. All the commands are wrapt up in the firit ; for ( faith he ) all finne is a contempt of God ; and fo we cannot break any other com- mands, but we break the firft. Wethink^amife of Gody before we d'J amijfe againft Cod -t this God commended to ^Abraham infiar om?nnniyo£ fovereign ufe to preferve his fincerky • fValk_ before mc,and be thou pipaght^Gcn. 1 7. 1 .This kept Mofes his girdle ftreight, and dofe to his loynes, that he was neither bribed with the treafures of Egypt ,nor brow-beaten out of his fincerky, with the anger of fo great a King, Heb. 11. 27. for l.e eidured as feeing him who was invifble. He had a greater than Pharaoh in his eye, and this kept him righr.

Firfi, walk ( ('Ir'ftian ) in the view of Gods omnifcience, this is a girding confideration ; fay to thy foul>cn^, vldet Dens , take heed, God feeth ; it is under the rofe ( as the common phrafe is ) that treafon isfpoken, when Subjects think they are far re enough fromtheir Kings hearing ; but did fuch know the Prince tobe under the window, or behinde the hangings, their difcourfe would be more loyal. This made David fo upright in his walking, Pfalme 11 p. 168. / have kept thy precepts , for all my wayes are before thee. If* Alexanders empty chair ( which his Captains when they met in counfel fate before them) did awe them fo,as to keep them in good order ; What would it, for to fet God looking on us in our eye? The J ewes cove- red Chrifis face, and then buffeted him. So does the hypo- crite ; he flrft faith in his heart, God fees not , or at leaft he forgets that he fees, and then makes bold to finne againft him; w , like that fooliQi 4/W,which runnes her head among the reeds, r *l

and thinks her felf fafe from the fouler ; as if becaufe fhe did not fee him , therefore he could not fee hejr.Ti mihi abfcond-m, nan me tibi, Aug. 1 may hide thee from my eye, bnt not my [elf y, l from thine. Thou mayeft ( poor creature ) hide God by thy ignorance and atheifme, fo that thou fhalc not fee him , but

11 3 thou

!^o Having your loyns

thou canlt notfoas hefhall nor fee thee. <•//// things arc na- ked And opened tint 9 bsejesvf hnn^vith whom >rc have to do.O remember thou hail to do with Cod inall thoudoert, whether thou b :elt in fho? or clofet,Church or Marker; and he will hive ro co with thee, for he fees thee round, and can tell rion whence thou come t, when (like Gt&azil before his mailer) chov entreft into his prefence, and ltand'jldemirely before him in his wor- flup, as if thou had'il been no where; then he can tell thee thy thoughts, and without any labour of pumping them out by thy confeflion, let them in order before thee; yay thy thoughts that are gone from thee (like Nebuchadnc^ars dreame from him ) and thou haft forgot whit they were atfuch a time, and in fuch a place, fourty, fifty years ago, God hath them all in the light of his countenance, as atomes are in the beams of theSunne, and he can, yea, will give thee a fight of. them, that they fhall walk in thy confeience to thy horrour, as John Baptists ghoitdidin Herods.

Secondly fvalhjn the view of his providet/ce^.nd care over thee; when God bids Abraham be upright, he (lengthens his faith on him ; / am Cjod Almighty, wa/l^befortme, and be perfe£t>ZS if he hadfaid, aft thou for me, and I will take care for thee ; when once we begin to call his care in queftion towards us, then will our hnceriry fairer in our walking before him ; hypocrifie lies hid in diitrult and jealouhe as in its cau'fe ; if the foul dare not rely on Hod, it cannot be long true to God. ^Abr^iham was jealous of Ablmclech, therefore hediiVembled with him;thus do we with God; we doubt Gods care, and then live by our wit, and carve for our felves • unmake us gods (Tay they )#e ks-ow not what is becom* of (JMofes, The unbelieving ftysjfrit againft the command of God, keep CManna while the morrow, £xod. 16.19. and why/ but becaufe they had not faith to trull him for a- ncrher meal .• This is the old weapon the Divel hath ever ufed Job »: 9. to keat theChriflian out of his finceriry, with, cu-rfe Coiy and die, faid he ro Jo '> by his wife. As if {he had faid, what ? wilt yet hold the Caflleof thy fincerity for God ? Captains think they may yield, when no relief comes to them; and Subject make account, if the Prince protect not them, they are not boun-J to ferve him.Thou hart lain thus Iom; in an affii&ed ftate, beficged clofe with forrows on every hand, and no news to this

day

girt about m\h truth. \2i

day comes from heaven of any care that God takes for theejrher- fore curfe GW,W^;yea,Chrift had him ufing the fame engine to draw him off from his faithfnlnefs to his Father , when he bade him turn (tones into bread. We fee therefore of what import- ance it is to {lengthen our faith on the care, and providence of God for our proviiion and protection*, which is the caufe why God hath made fuch abundant provifion to fhut all doubting, and fear of this out of the hearts of his people. Thepromi- {qs are fo fitly placed, thatasfafe harbours, upon what coaft foever we be failing, f condition we are in J if any ftorme arife at Sea, or enemy chafe us, we may put into fome one or o- therof them, andbefafe, though this one were enough, could wefindeno moretoferve our turn, zChron.16. 9. The eyes of the Lord run to and fro throughout the whole earthy to {hew him- felf flrong in behalf of them ( or ftrongly to hold with them ) whofe heart is perfect towards him : God doth not fet others to watch, but his own eyes keep Sentinel ; now to watch with the childe, like, the own mother, there is the imme- diacy of his providence > we may fay of fincere fouls, what is faid of Canaan , Deut. 1 1.9,10. it n a /W(fothey are a people) the Lord himfelf car eth for, his eyes are alw ayes on them. Again, his eyes run to and fro, there is the vigilancy of his providence; no danger, no temptation fmdes him napping, but as a faithful watchman is ever walking up and down, fo the eyes of God runne to and fro ; He that keepeth Iftde/fthz fincere foul which is the lfraelite indzQ^) jball f.eit her flumber mr fleep, Vfo\. 1 2 1.4. that is, not little nor much • not flumber by day, or fleep by night ; two words are there ufed, one that Signifies the fliorr. fleep ufed in the heat of the day, the other for the more found deep of the night.

Thirdly^ throughout the whole ea:th, there is the univerfalityi and extent of Gods care ; 'tis an encompalfmg providence, it walks the rounds ; net any one fincere foul left out the line of his care. He has the number of them to a man, and all are a- like cared for. We diffiguie the beautiful face of Gods provi- dence, when we fancy him to have a cart of his eye, and care to one more than another.

Fourthly, to (hew himfelf (it ovg in the behalf of them ^ there is :he efficacy of his care and providence; his eyes do not runne to

and

jsa Having your loyns

zni fro to efpy dangers* and only tell us what they are ; As the Sentinel wakes the City when an enemy comes, but cannot defend them from theii fury. A childe may do this, yea, the Getfe did this for Romes Capitol. But God watcheth not to tell us our dangers, but to fave us from them ; the Saints mu(t needs be a hap?J> people, becauje a people faved by tl. e Lord, Deut. ; 3 . 29. God doth not only fee with his eyes,but alio rights with his eyes. He.°ave fuch a look to the Egyptians, as turn'd the Sea on them to their destruction.

SECT. II.

Secondly , labour to act from love , and nor fear. Slavidi fear, and Sincerity cannot agree ; if one be in the increafe,the other is in the waine alwayes. See them oppofed, 2 Tim. 1 . 7. God hath not given m the spirit of fear, but of power, of love, and of a found mmde, that is, (ulcere ; where he implies that fear is weak and impotent, eafily feared from God,his truth, and fer- vice; and not fo only, but unround alto; not truiiing fuch a one with any great matter. The flave, though he works hard, ( becaufe indeed he dares no other ) yet is foon drawn into a confpiracyagainft his Mafter , becaufe he hates him while he fears him ; we fee this only among the Turks > ( againft whom thofcChriiiians ufed as abfolute flaves by them in their Gailies, do, when they have advantage in fight , ofcen purchale their own liberty, by cutting the throats of their tyrant Mailers ) bur alfo in Kingdomes , where Subje&s rather fear than love their Princes , how ready they are to invite another into the Throne, or welcome any that fhould court them ; Thus fait and loofe will he be with God , that is prickt on with [he Swords point of his wrath , and not drawn with the cords of his love, \f-ael\s an example beyond^parallel for this ; When God flew them, they fought after I im,nevertl:ele(ithey didflatt.rhim with their mouth, And they lied unto him with their tongue ; for their heart vfxi rot r ght w th AH»,Pfal.78.?4, 3 y. they feared God, and loved their lufts, an J therefore they betray'd his glory at every turn, into their band*; as Herod did Johns head, whom he fear 'd,into her

hands

girt about with truth. i 5 3

hands whom he loved. And truly there is too much of this llivilli fear to be found in the Saints boibmes, or elfe the whip fhould not be fo often in Gods hand. We finde God checking his people for this, and make their fervile fpirit the reafon of his feverity cowards them. Is Ifrael afervunt> a home-bom flave* why is he ff oiled} Jer. 2. i4.Asif God had faid, what is the rea- fon that I mult ufe thee, who art my dear childe, as courfly as if thou were a fervant, a flave, laying on blow after blow upon thy back with fuch heavy judgments } would'ft thou know.'' read ver.l-j. Hfft thou not procure! this to thy felf y in that thou hail for faken the Lord thy God^when he led thee by the way } Thou mayeft thank thy felf for this my unufual dealing with thee. If the childe will forget his own ingenuity, and nothing but blows will work with him,then the father muft deal with his childe according to his fervile fpirit. When God led Ifrael by the way, as a father his childe lovingly, he flung from him ; and if they would not lead by love, then no wonder he makes them drive by fear. O Chriitian, a& more by love, and thou wilt fave Gods putting thee into fear with his whip ; love will keep thee clofe and true to him. The very character of love is, it feeks not her own, i Cor. 1 3. <j. and what is it to be fincere, but when the Chriftian feeks Chrifts interert , and not his own ? Jonathan loved David dearly, this made him incur his fathers wrath, trample on the hopes of a Kingdome which he had for him and his po'rerity, rather then be falfe to his friend. Lot de- livers up his daughters to theluftof the Sodomites, rather than his guefts. S..mffon could not conceal that great fecret from Dalilah whom he loved,wherein his flrength lay,though it was as much as his life was worth to blab it to her. Love is the great conquerour of the world. Thus will thy foul be enflamed with love to Chrirt, let all thy worldly incereft adrift , rather then put his honour to the lealt hazard. Abraham did riot more wil- lingly put his facrincing knife to the Rams throat to fave his dear Jfaacs life, then thou wilt be to facrifice thy life to keep thy fin- cerity alive. Love is compared to fire ; the nature of which is, to affimulare to its felf all that comes near it, or to confume them r It turns all into fire or allies; nothing that is heterogene- ous can long dwell with its own fimple pure nature. Thus love to Chrift will not fufter the near nighbourhood of any thing

X in

j«*4 Having your loyns

in ics bofome, that is derogatory to Chrift , either ic will re- duce or abandon it, be it pleafure,profit,or whatever elfe; Abra- ham who loved Hagar and l(hmael in their due place, when the one began to juftlewirh her miftrefle, and the other jeere and mock at Jfaac, he packs them both out of dores ; love to Chrift will not fuflfer thee to fide with any thing againft Chrift, but take his part with him againft any that oppofe him, and To long thy fincerity is out of danger.

SECT. III.

Thirdly,meditate often on the fimplicity and fincerity ofGods 3' heart to his Saints j what more powerful consideration can be thought on to make us true to God, than the faithfulnefle and truth of God to us?e/^p/««,though as vile a difTembler as liv'd, yet when Hufhai came out to him, he fufpe&ed him, 2 Sam. 16.I j. And ay4bfalomfaid to Httfbai>fs this thy hindneffe to thy friendlvohy wentesl thou r.ot out to thy friend ? his own confeience told him, it was horrible bafeneile for him that had found 'David fuch a true friend, now to joyne in rebellious arms a- gainfthim; and though zAbf.rfom that laid this,did offer great- er violence to this Law of love, yet hequeftion'd, it feems, whether any durft be fo wicked beiides himfelf. When therefore ( Chrifrian ) thou findeft thy heart warping into any infincere prailice, lay it under this confideration ; and if any thin« of God and his grace be in thee, it will unbend thee,and brin° thee to rights again. Ask thy foul , // this thy kjndneffe to thy friend ? fuch a friend as God hath been , is , and furely will be to thee for ever ? God, when his people linne toputthemtotheblufli, asks them whether he gives them a- ny caufe for their unkinde and undutiful carriages to him ; Thus faith the Lord , what iniquity haze your fathers foxnd in mrythat ti ey are gone far from n,e f Jer.2.«;.So (Jftiofis intending to pay Jfrael home. ( before he goes up and dies on Nebo J for all their hypocrite, murmuring, and horrible rebellions againft God, all along from firft fetting out of Egypt to that day, he brings in their charge, and draws out the jfc veral inditements, that they

were

girt about with Irnth. 155

were guilty of. Now to adde the greater weight to every one , he in the fore front of allhnf.v.-ch, fhevvs what a God he is, that they have done all this againfh

He makes way to the declaiming againft their finnes,by the proclaiming the glory of Godagaiuil whom they were com- mitted, Dent. 32. 3. / wiR pub/.fh the Name ofG/od} afcribe ye greatneffe to our God ^ And very obfervable it is,what of Gods Name hepublifheth, the more to aggravate their fins, and help them to conceive of their heinous nature. Ver.^.He is thy rock^ his work^is perfeSi ; cx^ God of 'tr nth , and without iniquity, juft and right is he.Hc choofeth to inftance in the truth and hncerity of Gods heart to them in all his difpenfations , as that which might make them moft afhamed of their doings. Now becaufe this one confederation may be of fuch ufe to hedge in the heart, and keep it clofe to God in Hncerity, I {hall (hew wherein the truth and fincerity of Gods love appears to his Saints, every one of which will furnifli us with a (trong argument to be fincere and upright with God.

Firft, the hncerity of Gods heart appears in theprinciple *• he ails from, and ends he aims at in all his difpenfations. Love is the principle he conftantly acts from , and their good the end he propounds ; from thefehe never fwerves : the fire of love ne- ver goes out of his heart, nor their good out of his eye: when he frowns with his brow, chides with his lips, and ftrikes with his hand, even then his heart burns with love, and his thoughts meditate peace to them. Famous is that place for this purpofe, jer. 24. ^ . / will acknowledge them that ar. carried away captive of Jerem. 14. $, fuda.h^whom I have fent out of this place into the land of the Chal- deans for their good) 1 willfct mineeyes on 1 1' em for good; and this was one of the hSarpeft judgments God ever brought upon his people, and yet in this he is defignin g mercy, and profiting how to ^o them good ; foin the Wilde rneiTe, when they criecl out upon UWofes for bringing them thither to kill them, they were more afraid then hurt; God wifht them better than they dreamed of; his intent was to humble them,that he might do them good in the latter end : So fincere is God to his people, that he gives his own glory in hoifage to them for their fecurity ; his own robes of glory are lock't up in their profperity and falva- tion.- he will rot, indeed he cannot, prefent himfelf in all ^is

X 2 mas-

156 Having y our loyns

magnificence, and royalty, till he hath made up his intended thoughts of mercy to his people ; he is pleafed to prorogue rhe time of his appearing in all his glory to the \vorld,till he hath actually accomplifh't their deliverance, that he and they may come forth together in their glory, on the fame day, Tfal. 10 2. 1 6. When the Lord (ball build up Zion,he jhall appe. r in hi* glory. The Sun is ever glorious in the mod cloudy day, but it appears not fo till it hath fcattered the clouds that muffle it up from the fight of the lower world ; God is glorious when the world fees him not ; but his declarative glory th.n appears , when the glory of his mercy, truth and faithfulnefle break forth in his peoples falvation. Now what (hame mult this cover thy face witn,(0 Chrijlian)\t thou fhouldft notfincerely aim at thy Gods glory, who loves thee ; yea, all his children fo dearly, as to fhip his own glory and your happineffe in one bottom, that he can- not now lofe the one, and fave the other? [2", Secondly,the truth and fmcerity of God to his people appears

in the opennefle and plainneffe of his heart to them. A friend thatisclofe, and referv'd, defervedly comes under a cloud in the thoughts of his friend ; but he who cameras it were, a win- dow of chryftal in his breakthrough which his friend may read, what thoughts are writ in his very heart, delivers himfelf from the leaft fufpition of unfaithfulnefle. Truly thus open-hearted is God to his Saints. The f cret of the Lord is upon them that fear him. He gives us in his key, that will let us into his very heart, and acquaint us what his thoughts are ; yea, were towards us , before a ftone was laid in the worlds foundation , and this is no other than his Spirit, I C°r- \- one ^t-o knows the diepthwgs of Cjod ; for he was at the coun'el table in heaven,where all was tranft&ed : this his Spirit he employed to put forth and pub- lish in the Sa iptu re ( indited by him J the fubftance of thole coun- fels of love, which had part between the Trinity of perfons for our falvation; and that nothing may be wanting for our fatif- fa&ion, he hath appointed the fame holy Spirit to abide in his Saints, that as Chriit in beaven.prefents our defires to him,fo he may interpret his minde out of his Word to us ; which Word an- fwers the heart of God , as face anfwers face in the glafle. There is nothing deferable in a true friend,as to this opennefs of heart,but God performs in a tranfeendent manner to his people;

if

girt about with truth. 157

if any dinger hangs over their heads, he cannot conceal it ; by them (faith David) is thyfervar.t w^rW>fpeaking of the Word of God;one meffenger or other God will fend to give his Saints the alarum, whether their danger be from finne within, or e- nemies without. He^ek'tah was in danger of inward pride, God fends a temptation to let him know what was in Lis heart, that he might by falling once, be kept from falling again. Satan had a project againtt Peter, Chritt gives him notice of it, Luke 22. If any of his children by finne difeife him, he doth not (as falfe friends ufe ) diflemble the difpleafure he conceives, and carry it fair outwardly with them, while he keeps a fecret grudge a- gainft them inwardly ; no, he tells them roundly of ir, and corrects them foundly for it ; but entertains no ill will againft them ; and when he leads his people into an afflicted ftate, he loves them fo, that he cannot leave them altogether in the dark, concerning the thoughts of love he hath to them in delivering them; but to comfort them in the prifon, doth open his heart before-hand to them, as we fee in the greatelt calamities that have befallen the fewijk Church in Egypt md~BafyIon,as-alio the Gofpel-Church under Antichrift. The promifes for the deliver- ance out of all thefe, were expreft before the fufferings came : whenChrift was on -earth, how free and open was he to his difciples, both in telling! them what calamities fhould betide them, and the blefled ifliie of them ail, when he fliould come again to them.? and why ? but to confirme them in the per- fwafion of thefincerity of his heart towards them, as thofe words import, John 1 4. If it were not fo, I would haze told yon : As if he had faid, it would not have confifted with the fincere love I bear to you, to hide any thing that is fit for you to know, from you, or make them otherwife then "they are ; and when he doth conceal any truths from them for the prefent, fee his candour and (incerity, opening the reafon of his vailing them, to be not that he grurcht them the communica- tion of them, but becaufe they could not at prefent bear them. Now ( Chnftian ) improve all this to make thee more plain- hearted with God. Is he fo free and open to thee,and wilt thou be referv'd to him ? Doth thy God unbofome his minde to thee, and wilt not thou poure out all thy foul to him? dareft thou not trult him with thy feciets, that makes thee privy to

his

1 58 Having your loyns

his counfels of love and mercy? In a word, dared thou^for fhame go about to harbour and hide from him any traicerous luft in thy foul, vvhofe love will not fuffer him to conceal any danger from thee? God who is lb exact and true to the Law of frienduSip with his people, expe&s the like ingenuity from them.

Thirdly ,the fincerity of Gods heact and affection to his people appears, in tha unmoveablenefle of his love. As there is no fhadow of turning in the being of God,fo not in the love of God to his people; there is no vertical point; his love ftandsftill, like the Sun in Glbeahy it goes not down, or declines, but con- tinues in its full ftrength, £py $4.7. with ever la fling kjttdxe >Jfc will I haze mercy on thee ^ faith the Lor -d, thy %jdeemer. Sorry man repents of his love, the hotteft affection cools in hisbo- fome; love in the creature i,s like fire on the hearth, now blazing, anon blinking, and going out; but in God, like fire in the E- lement that never fails. In the creature, 'tis like water. in a Ri- ver, that falls and rifeth ; but in God,like water in the Sea, that is always full, and knows no ebbing or flowing. Nothing can take off his love where he hath placed it ; it can neither be corrupted nor conquered; attempts are made both waves, but in vain.

F/V#,- his love cannot be corrupted; There have been fuch, that havedared to tempt God, and court, yea, bribe the holy one of Ifrael to defert and come off from his people. Thus Balaam went to win God over to Balakj fide againft Ifrael ; ' which to obtain, hefpared no coft, but built Altar after Altar , and heaped facrifice upon facrifice ; yea, what would they not have done to have gain'd but a word or two out of Gods mouth agajntt his people ? but he kept true to them ; yea, left a brand of his difpleafure upon that Nation for hiring Balaam^ and fending him on fuch an errand to God, Dent. 33.4. This paflage we finde of God minding his people,to continue in them a p:rfwafion of his fincere,ftedh(Uovetothem.cJT£ 'c.ih 6.%. O my people remember what Balak^ King of Moab confnltedy and what Balaam tke fonneof Beor anfwered h m, from Sh, turn unts $'/?al; and why fhould they remember this? th.it ye may kl'ow the rightco'ytfneffe ef the Lord , that is, that you may know how true and faithful a God I hive been to you • Sometimes he

makes

girt about with truth. \cq

makes ufe of it to provoke them to be fin cere to him, as he in that prov'd himfelf to them, Jojh. 24. 9. he ceils them how Balai^ lent Balaam to fet God a curling them, but , faith the Lord,/ would not hearken to him, but made him that came to curfe you with his own lips entail a blefling on you and yours; and why is this ftory mention'd f fee ver. 14. 'How therefore fear e the Lord, and ferve him in fincerity and truth. A mod natural and reafonable inference from the premifes of Gods truth and faith- fulnefife. O Chriftian, would'ft thou have thy love to God made incorruptible ? enbalme it often in thy thoughts with the fweec fpices of Gods fincere love to thee,which is immortal, and can- not fee corruption. Believe God's true to thee, and be falfe to him if thoudareft. It is a folgecifme and barbarifme in love,' to return falfenefle for faithfulnefle.

Secondly, the love of God to his Saints cannot be conquered. That which puts it hardeft to it, is not the power of his peoples enemies, ( whether men or divels, ) but his peoples fins. God makes nothing of their whole power and wrath, when com- bined together ; But truly the finnes of his people, thefe put omnipotency it felf to the trial. We never hear God groaning under, or complaining of the power of his enemies, but often fadly of his peoples finnes and unkindneffes; thefe load him, thefe break his heart, and make him cry out as if he were at a Hand in his thoughts, ( to ufe a humane expreflion ) and found it not eafie what to do, whether love them, or leave them; vote for their life or death ; well, whatever expretfions God ufeth to make his people more deeply refent their unkindneflfes (hewn to him, yetGodi>notatalofle what to do in this cafe ; his love determines his thoughts in favour of his covenant-people, when their carriage leaftdeferves it, Hofea 11. 9. The Divel thought he had enough againd fofhitah, when he could finde fome filth 2ech, , on his garment to carry this in a rale, and tell God what a dirty cafe his childe was in; he made juft account to have fet God againft him, but he was milUken ; for inllead of provo- king him to wrath, it mov'd him to pity ; inftead of falling out . with him, hefindesChriftpraying'forhim. Now improve this in a meditation, Chriftian. Is the love of God fo unconquerable, that thy very finnes cannot break, or cut the knot of that cove- nant which ties thee to him ? and does not it flume thee that

thou

160 Having your loyns

thou (houldft be fo faft and loofe with him ? thou fhouldeft labour to have the very image of thy heavenly fathers love more clearly ftampt on the face of thy love to him. As nothing can conquer his love to thee, fo neither let any thing prejudice thy love to him ; fay to thy foul, ihall not I cleave clofe to God, when he hides his face from me, who hath not call me off, when I have finfully turn'd my back on him i lhall not Lgive teftimony to his truth, and name ( though others defert the one, and reproach the other) who hath kept love burning in his heart to me, when I have been difhououring him? what, God yet on my fide, and gracious to me (after fuch backflidings as thefej and fhall 1 again grieve his Spirit , and put his love to flume with more undutifulncfle ? God forbid , this were to do my ut- moft to make Cod acceflary to my finne , by making his love fevvel for it.

SECT. IV.

Fourthly ) beware of prefumptuous finnes;thefe give the deep- eft wound tc uprightnefle , yea , are ihconfirtentvYith it, /*/<*/. I p.1" I y. K ep back^thy fcrvant from preftmptuom finne s , let tl em not have dominion over me ; then (ball I be upright. One ftngle a& of prefumption,is incontinent with the actual exercife of uprightneffe ; as we fee in David , who by that one foul fin of murther, loft the prefent ufe of uprightnefle, and was in that particular too like one of the fools in Jfraej, and therefore ftands as the only exception to the general teftimony which God gave unto his uprightnefle, i Kings 1 %.<$. David did that which was r' git in the tyes of the Lord^nd turn'd net a fide from dny thin? thzt he commanded him all the dayes of his lifcy faveonly in the matter of Uriah the Hittite. That is,there was no fuch preem- ption in any other finne committed by him , and therefore they are heredifcounred fas to this) that they did not make fuch a breach on his uprightnefle, as this one finne did. And as one a&.of a fmne,prefumptuoirs, is inconfiftent with actual upright- nefle ; fo habitual uprightnefle is very hardly confiftent with habitual preemption; if one a6t of a prefumptuous finne, and

as

girt about with truth. \6i

as I may fo fay, one lip of this poyibnous cup, doth fo fadly infedt the fpirics of a gracious penon, and change his complexi- on, that he is not like himfelf ; how deadly mult it needs be to all uprightnefle, to drink from day to day in it ? And there* fore as D.miel purpofed in his I. e art, that he would not defile />*;#- Dan, *S, [elf with the. portion of the Kings meat, fo do thou daily put thy felf under fomefuch holy bond, that thou wilt not defile thy felf with any prefumptuous finne; for indeed this is proper- ly the Kings w>eat, I mean the Divels, ( that Prince of dark- neflejwho can himfelf commit none but prefumptuous fins,and chiefly labours to defile fouls by eating of thi; his difh;fay as Att- Jlm in another c&teyerrare pofium,H<t.re-^ u cjfe nolo,! may erre, but I am refolv'd not to be an Hereti'que. I may have many failings, but by the grace of God, Tie labour that I be not a prefumptuous finne r ; and if thou wouldft not be in a pre- fumptuous finne, take heed thou makeft not light of lefTe infir- mities : when Davids heart fmote him for rending the skirt of Saul, heftop't,andmade a happy retreat, his tender confcience giving him a privy check for rending his skirt, would not fuf- fer him to cut his throat, and take away his life,which was better thanrayment: But at another time, when his confcience was more heavy eyed, and did not do this friendly office to htm, but let him fhoot his amorous glances after Batifheb.>y without giving him any alarum of his danger ; the good man ( like one whole fenfes are gone, and head dizzy at the firft trip upon a Iteephill ) could not recover himfelf, but tumbled from one finne to another, till at lalt he fell into the deep pit of murder. When the River is frozen, a man will venture to v alk, an i run where he durfl not let his foot, if the yce were bu- melted or broke. O when the heart of a godly man himfelf is fo hardned that he can {tend on an infirmity though n. :er fo little, and his confcience no: crack under him, how far he may go ? I tremble to think what fin he may fall into.

SECT.

i

i $2 Having y our Uyns

SECT. v.

- Fifthly, get above the love and fear of the world. The Chri-

ftians fincerity is not eclipft without theinterpoiition of the earth betwixt God and his foul.

Firfty the love of the world, this is a fit root for hypocrifie to grow upon ; if the hearr be violently fet on any thing the world hath, and it comes to vote peremptorily for having ir, I muft be worth fo much a year, have fuch honour ; and the crea- ture begins with cAhab, to be fick with longing after themjthen the man is in great danger to take the firttill counfel that Sa- tan or the flefh gives him for the attaining his ends, though pre- judicial to his uprightneffe. Hunters mind not the way they go in, ( over hedge and ditch they leap ) fo they may have the hare.

2* It is a wonder, I confefle,tbat any Saint fhould have fo ftrong

a fcent after the creature, that hath the favour of Chrifts oint- ments poured into his bofome. One would think the fweet per- fume, which comes fo hot from thofe beds of fpices, the pro- tnifes fhould fpoil theChriftians hunting game after the creature, and one fcent fhould hinder the taking in the other -^ The purer fweetnefles that breath from Chrift and heaven in them, fhould fo fill the Chriftians fenfes , that the other enjoyments ('being of a more grolfe and earthy favour) fhould flnde no pleating re- sentment in bis noftrils ; which indeed is moft true and certain fo long as the Christian hath his Spiritual fenfes open, and in exercife : But alas, as upon fome cold in the body, the head is ftopt, and the fenfes bound up from doing their office ; fo through the Chriltfans negligence, a Spiritual diliemper is eafily got, whereby thofe fenfes (graces I mean ) which fhould judge of things, are fadly obllructed, and now when the Chrifiian is not in temper for enjoying thefe purer fvveetneffes , the de- vil haTh a faire advantage of ftarting fome crearure-en;oyment, and presenting it before the Chrittian,which the flefh foon fcents and carries the poor Christian after it, till grace comes a little to.its temper, and then he gives over the cha e with flume and forrovv.

girt about with truth. 165

Secondly , get above the tear of the world. The tear of man bring? a filare. A coward will run into any hole (though never fodiflionorable) lb he may fave himielf from what he fears; and when the hoiieft are under the power of this temptation, they are too like other men; Abraham in a pang of fear dinem- bles with AbimcUch^ yea/P ear ,when not his iiie,but his reputa- tion feem'd to be in a little danger, did not '^doTo/V/V, t»alk^ uprightly according to the truth if the Gofpel , he did not foot it right, as became io holy a man to do, but took one ftep forward, and another back again, as if he had not iiked his way ; now he will eat with the Gentiles , and anon he withdraws ; now , what made him diflernble , and his feet thus double in his go- ing ) nothing but a quahne of fear that came over his heart, as you may fee Gal. 2. 12. compared with verf. 14. fearing them which were of the circumci/ton, dilTembled, and drew others in- to a party with him.

SECT. VI-

Sixthly, andlafUy ; keep a drift eye over thy own heart in thy daily walking ; hypocrihe is a weed with which the beft foile is fo tainted , that it needs daily care and drilling to keep it under. He that rides on a ftumbler , had need have his eye on his way , and hand on his bridle ; fuch is thy heart ChaiUan, yea it oft (tumbles in the faireft way, when, thou leaftfeareftk; look to it therefore,and keep a drift rein over it,-) Q TDD-} 3 23 above all keeping , keep thy hearty Prov. 4. 2j. The fervant keeps his way when he travels in his Meiers company , but when fent of an errand alone , thenherpth his vagaries; ma- ny a wry ftep may be prevented, and extravagancy in thy daily walking , didft th \i walk in company with thy felfe ( I mean obferve thy felfe and way) .In this fenfe, moft in the world arebehdes rhemfelves, Grangers to their own walking, as much as to their own faces ; every one that lives with them, knows them better then the mfelves, which is a horwble (hame. And let not fo vaine an opinion finde place

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1 64 Having your loyns

with thee , that,becaufe fincere, thou needft not keep fo i\iiSt an eye over thy heart ; at if thy heart which is gracious , could not play falfe with God and thee too ; doth not Solomon brand him on the fore -head for a foole , that trufts their own heart? if thou beeft, as thou fayeft, fincere, I cannot believe felf-love fhould fo farprevaile with thee; they are the ignorant and profane whofe hearts are ftark naught , that cry them up for |jood : But it is one part of the goodnefle of a heart made truly good by grace, to fee more into, and complain more of its own naughtinefle. Bring thy heart therefore often upon the review, and take its accounts folemnly ; he takes the way to make his fervant a thief , that doth not ask him now and then • what money he hath in his hand. I read indeed of fome in good ftkeidda's d?.yes that were trufted with the money for the repai of the temple , with wh»m they did not fo much as rec- kon how they laid it out; for they dealt faithfully, 2 Kings 12. it. but thou had'rt not beft to do fo with thy heart, left it fet thee on fcore with God , and thy own confcience more than thou wilt get wiped out in haft. Many talents God puts into thy hand , Health , Liberty, Sabbaths, Ordinances, com- munion of Saints and the like, for the repair of thyfpiritual Temple , the work of grace in thee ; ask now thy foul , how every one of thefe are laid out ; may be thou wilt finde fome of this money fpent , and the work never a whit the more for- ward : It tfands thee in hand to look to it, for God will have an account, though thou arc fo favourable to thy deceitfol heart tq call for none,

H; a p

girt about with truth.

CHAP. XV.

Connfel and comfort to thofe who are flncere , but drooping doubting fouls ; who neither are condemned abfolutely in their consciences for hypocrite sy mr fully abfolvd from the fufpiti-. en of it in their own thoughts.

WE have done with the fecond fort of perfons ; Thofe, who upon fearch finde their confciences bearing witnefs for their uprightnefle.

There is a third fort remains yet to be fpoken to , . and they are doubting fouls, who are indeed fincere, but dare not be per- fwaded to think fo well of themfelves. They come from the trial which they were defired to put themfelves upon, and bring in an ignoramus^ we know not whether we be fincere or no. Nowtothefe I would give thefe words of counfel , and the. lord give his bleflmg with them.

'65

SECT. I.

Take heed Satan doth not draw you to conclude you are hypocrites, becaufe you are without the prefent evidence of your fincerky. Tofayfo, were to offend againft the genera- tion of Cods dear children, many of whom mult (it this were a true inference from fuchpremifes ) pafle the fame fen- tence upon themfelves ; for fuch precious fouls there u;e,from

Y 3 whofe

c.

1 56 Having your loyns

whole eyes the trmh of their grace, and hncerity of their hearts is at this day hid , and yet are not widiojt either. The P triarcks had their money all day bound up in their lacks as they travelled , thotgh they did not know this, till they came to their Inns and orieii'd them. Thus there is a treafure of fincerity hid in many a foul, but the time to open the fuck,and let the foul know its riches is not come. Many are now in hea- ven, have fhot the gulf, and are fafely landed there, who were fadly toft with fears all along their voyage about the truth of grace in them ; faith unfaigned puts a foul into the Ark Chrift ; but it doth not hinder but fuch a one may be Sea-fak in the Ship ; 'tis Chrifts work, not graces, to evidence it felf to our eye fodemonltratively as to enable us to own it. Befides, an organ fitly difpofed,there is required a light to irradiate the mt- d'lum ; fo befides truth of grace, it is necetfary there bethefpiric being another light, for want of which the foul is benu hted in its thoughts, andmuft cry for another, and he no other then the holy Spirit to lead him into the light. This is the great mefienger which alone is able tojheiv a man his uprightnefi-, but as rhe eye may be a feeing eye in the dark,when it doth nor fee a- ny thing ; Co there may be truth of grace, where there is not pre- fent fenle of th.it truth; yea, the creature may be pallionately hunting from Ordinance to Ordinance, to get that uncericy whtch it already hath; as fonnetimes you may have feen. one feek very earneftly all about the houfe for his hat, when at the fame : time he hath it on his head ; well, lay down this as a real. truth in thy foul;I may be upright,though at prefent I am not able to fee it clearly ; This, though it will not bring in a full co:nfo:r,yec it may be fome fupport till that come; as a lliore to thy weak hor.fi, though it does not mend it, yet it will underprop and keep it {landing till the maiter-work-man comes, the holy Spirit^ whowith one kinde word to thy foul, is able to fet thee right in thy own thoughts, and make thee {land lirong en the promise, the onely true bafis and foundation of folid coiM'brr. B' nor more cruel to thy foul (O Ch-rift'ian) then thou wo 1 [eft to i / friends', ( lliall I fay) yea,thy enemies body ; fhoulu ne, thou didtt not much love, lie fick in thy houfe, yea, fo fick thit if you fhouldask him whether he be alive, he could not tell you ( his fenfes and fpeech being both at prefent gone) would you

pre-

girt about with truth. \ 6

prefently lay him out , and Coffin him up for the grave, be- caufe you cannot have it from his own mouth, that he is alive ? Surely nor. O how unreasonable and bloody then is Satan, who would prefently have thee put thy felf into the pit-hole of defpaire, becaufe thy grace is not fo ftrong as to fpeak for it felf at prefent ?

SECT. TV

Let me fend thee back upon a melius inquirendum-, look once again more narrowly , whether Satan, that JoaI?, hath not the great hand in thefe queftions and fcruples ftarted in thy bo- fome about thy (incerity, meerly as his laft defigne upon thee, that he may amufe and diftrait thee with falfe fears, when thou wilt not be flatter'd with fa Ife hopes f The time was thou wert really worfe, and then by his means thou thought'!* thy felf better than thou wert. And now fince thou hart chain'd thy way , difown'd thy former confidence, been acquainted with Chrift , and got fome favour of his holy ways in thy fpi ric, fo as to make thee ftrongly breath after them , thou art affrighted with many apparitions of fears in thy fad thoughts, if not charging thee for a hypocrite,yet calling in queftion the truth of thy heart. Tis worth (I fay) the enquiring, whether it be not the fame hand againe , the Devil, though knocking at another door- no player hath fo many feveral drefles to come in upon the ftage , as the Devil hath formes of temptation, and this is a fait which he very ordinarily hath been known to wear : if it were thy cafe only, thou mi^ht'ft have more fufpitibn , left thefe fears fhoul be the juft rebukes of thine own faJfe heart ; but when thou findeft many of thy fellow-brethren (whofe fin- ceritythou dareft not doubt , though thou faveft not fo much . charity for thy felf J their complaints fo meet with thine, that no key (though made on purpofe) can more fit all the wards of a lock,than 'heir condition doth thine;this I fay may well make thee fet about another fearch to finde whether he be not come forth a lyin^ fpirit, to abufe thy tender fpirit with fucfr news, as he knows worfe cannot come to thy ears , that thou ;

doeft

, 58 Having your loyns

doeitnoc love Jeius Chrilt as thou pretendeft ; and deceiveft but thy felf to think otherwiie ; Thus this foul l -iric ( like a brazen-fac'd whore that lays tier childe at an honeltperfons door) doth impudently charge many with that which they are little guilty of, knowing that lb much will likely (lick of his bold accufation , to the poor Chriilianslpirit , as iliall keep the door open to let in another temptation which he much delires to con- veigh into his bofoine by the favour, and under the fhadow of this, and it is ordinarily this ; To fcare the Chritiian from du- ty ,and knock off the wheels of his chariot, which ufed fo often to carry him into the prefence of God in his Ordinances, meer- ly upon a fufpition that he is not fincere in them, and better ftay at home without hearing, or joyning with Gods people in any other duty, than go up and l"hew the naughtinefle of thy heart, faith the Divel. Had the Serpent a fmoother skin, and a fairer tale when he made Eve put forth her hand to the for^ bidden fruit, than he comes with in this temptation,to perfwade the poor Ch rift ian not to touch, or tafte of that fruit which God hath commanded to be eaten ; Ordinances I mean to be en- joyed by thee ? yzi(Chrijlian) thou haft reafon fif I miftake not ) to blelle God, if he fuffers thy enemy fo far to open his minde, by which thou mayeft have feme light to difcover the wick^dneile of his defign, in the orner temptation of question- ing thy fincerity. Doll thou not now perceive poor foul,what made the loud cry of thy hypocriiie in thy fears ? the Divel did not like to fee thee fo buiie with Ordinances, nor thy acquaint- ance to grow fo faft with God in them ; and he Anew no way but this to knock thee off. Bite at his other baits thou wouldft not ; Hnne, though never fo well cook't and garnilVt , is not a difti for thy tooth,(he fees) and therefore either he muftafright thee from thefe by troubling thy imagination with fears of thy hypocrifie in them , or elfe he may throw his cap at thee,and give thee for one got out of his reach; doft thou think poor foul, that if thy heart were fo falfe and hypocritical in thy duties, that he would make all this buile about them ? He doth not ufe to mifplace his batteries thus , to mount them, where there is no enemy to offend him , thy hypocritical pray- ers and hearing would hurt him no more, than if none at all. Neither doth he ufe to be fokinde, as to tell hypocrites of the

falfe-

girt about with truth. 1 6^

falfenefleof their hearts, this is the chaine with which he harh them by the foot, and 'tis his great care to hide it from rherri, lelt the ratling of it in their confcience awaken them to one endeavour to knock it off, and lb they make an efcape out of his prilbn. Be therefore of good comfort ( poor foul ) if thy confcience brings not Scripture proof to condemn thee for an hypocrite , fear not the Divels charge ; he ihall not b* on the Bench when thou comefko be tried for the life ; nor his te- ftimony of any value at that day; why then lhould his tongue be any (lander to thee now >

SECT. III.

Neglect no means for the getting thy truth of heart and fin- ,

cerity evidenced to thee ; it is to be had. This is the white /tone with the r,eiv nan.e in it, which no map knoneth but t.e that receives it, promifed, Rev. 2. 17. And I hope thou doft not think this to be fuch an ens rations, an imaginary things as the Phi- lofophers ftoneis, which none could ever fay to this day, that he had it in his hand. Holy Paul he had this white (tone fparkilng in his confcience more glorionfly than all the precious Hones in cAarons breft-plate. 2 Cor. 1. 12. Our njoycing is this, the teflimony ofourconfc e; c, that in fm^l city and godly Jincerity we have had our converftt'on in the world. And Job ( fure) was not without itjwhen he durft with fuch a confidence appeal to the thoughts that .God himfelf had of him; even then when God was ranfaking and fearching every corner of his heart by his heavy hand, fob. 10.7. 11 on knowefi that 1 am not wicked ; mark,he doth nor deny he had fin in him,that you have again and again confeflfed by him ; but he was not wcl^d, i. e. a rotten- hearted hypocrite ; This he will ftand to, that God himfelf will not fay fo of him ; though ( for his trial ) the Lord gives way to have him fearch't to l\op the Divels mouth, and flume him, who was not afraid to lay fufpition of this fpiritual felony to his* charge.

Obyett. But may be thou wilt fay,thefe were Saints of the high- obi. eft form^nd though they might come to fee their fincerity,

Z and

i jo Raving your loyns

and have this white floi.e in their bofom-S; yet fuch Jew- els cannot be expected to be worue by ordinary Chrifti- ans. Anfv ts4',;frv. For anfwer to this,conlider that the weakeft Chriftian

in Gods family bath the fame witnefie in him that thofe had, I John j.lo.He that bcieveth on the Sonus of <j od hath the wit- nejfe in him. Mark, 'tis indefinite, ? 1^/7 o*e that bclleveth\ not rhiseminent Chriftian, or that, but everyone. Tie witnejfe , the fame Grift and Spirit dwell in thy heart, that do in the hi^heft Saint on earth ; the fame blood thou haft to fprinkie, and the lame water to wafli thee ; thefe can, and will ( when the Lord pleafes ) teftifie as much for thy grace and (incerity as it doth for theirs. Only as witneffes that are in a Court, ftay till the Jud^e call them forth ; th^n, and not till then, do they give their teftimony ; fo do thefe, and God may, and doth ufe his liberty, when he will do this ; as on the contrary , every wicked, impenitent finner carries a wirnefle in his own bofome that will condemn him; but this doth not alwayes fpeak, and prefently make report of the fad news k hath to tell the finner, that is, when Gdtf calls a Court, and keeps his private Seffions in the finners foul, which is at his pleafure to appoint the time. Only means rauft not be negIe&ed,of which I fhall pro- pofe a few.

1. Reach forth Chriftian (forfuchlmuft call thee, whether thou wilt own the name or no J to further degrees of grace. The more the childe grows up, the more it coiies to its right com- plexion, and fo doth grace. There is fo much flavilh fear , felfifhneiTe, with other imperfections at prefent ( like fo much fcurf) on the face of this new born babe of grace, that they do hide its true favour, which by degrees will weir off as ic grows up; yeaj thefpiritual reafon of a Chriftian ripens, as the whole body of grace grows, whereby he is more capable,by iefle£lingo:-i his own action^ to judge of the objections Satan makes again'} his finceriry ; fo that if you would not be always toffcd co and fro with your own fluctuating thoughts , whether hncere or not; be not alwaye? children in grace., but grow up to hLher llacure, and thou wilt grow above many of thy fears; for,by the fame light that thou findeft the growth of thy grace, thou mayeft fee the truth. of ic alfo. Though it be hard in

the

1.

girt about with truth. \ 7 1

the crepttfc#/xm , or firft break of day , to know whetheiitbe day-light or night-light that (Lines ; yet when you fee the light evidently grow and unfold it felf, you by that know it to be - day. Paint doth not grow on the face fairer then it was , nor do the armes of a childe in a picture get ftrength by (landing there monethsand years ; does thy love, hope, humility, gojly forrow grow more and more (poor foul) and yet quertion what it is, whether true grace or not ? this is as marvellous a thing , that thou ftiould'ft not know what thy grace is , and whence , as it was that the J ewes (hould not know, who Chriil was , when he had made a man borne blinde fee fo cleer- ly John 9.

2. Readily embrace any call that God fends thee by his 2. providence for giving a proof and experiment of thy fincericy. There are fomefew advantages that God gives, which if embra- ced and improved , a man may come to know more his own heart, and the grace of God therein, than in all his life be- fides. Now thefe advantages do lie wrapt up in thofe feafons, wherein God more eminently calls us forth to deny our felves for his fake. Be but ready to entertaine , and faithful to obey that heavenly call, and thou wilt know much of thy hearr. Partly, becaufe grace in fuch a&s comes forth with fuch glory , that (as the Sunne when it fhines in a clear day J it expofeth it felfe more viiibly to the eye of the creature , as alfo becaufe God choofeth fuch feafons as thefe for to give his teftimony to the truth of his childrens grace in,when they are moll eminent- ly exercfiing of it in this way."W hen does the mafter fpeak kindly to his fervant, and commend him, but when he takes him moft diligent in it ? then he faith, Well done good and faithful fervant. May be fometime or other, God is calling thee to fuch an ait of felf-denial, wherein ( if thou wilt anfwer Gods call) thou muft trample upon fome dear enjoyment or other, as credit, eftate, may be a fvveet childe , a dear wife , yea, may be thou canft not do the work God calls thee to,but with hazard to them all,rhefe and more too. Well friend, be not fick to think of thy great ftrei^ht, or diiquieted at the fight of his providence , that now (lands at thy door ; didti thou know what errand it comes a- bout, thou wouldft invite it in, and make it as welcome as A- braham did the three Angels , whom he featled in his tent fo

Z 2 freely.

7 1 Having y our leyns

freely .He tell thee what God fends it for; and that is, to bring rhee to a fight of thy fincerity , and acquaint thee with that grace of God in thee , whofe face thou haft fo long defired to iee. This providence brings thee a chariot (to allude to fofephs waggons fent for old Jacob) wherein thou mayett be carried to fee that grace alive, whofe funeral thou haft fo long kept in thy mournful foul , and does not thy fpirit : revive at the thought of any means whereby thou mayeft obtains this? *A- braham , he was call'd to offer up his fonne , and went about it in earneft ; fuch a piece of felf-denial God could nor let paffe without forr.e mark of honour ; and what is it he gives him , but his teftimony to his uprightnefle ? Gen. 22. 12. hay not thy hand tip on the lad, for now I know thon fear eft wf, feeing tl.ot* haft not withheld thy fonne , thy onely fonne , from me. Why? God knew this before; yes, but he fpeaks it that Abraham may hear, and take it from Gods mouth' that he was fincere. May be thou art called to deny thy own education and principles fuckt in by it; thy own company; croffe the judgement of thofe thou highly efteemeft; yea thy own wiiciome and reafon to entertain a truth, or take up a practice meerly upon the account of the Word^which if thou canfi do, and that without aftetoion of Angularity, or an humor of pride blowing thee that way, tis an a& of deep felf- denial,and goes moft croife to the molt ingenuous natures, who are afraid of drawing eyes after them, by leaving their company to walk in a path alone, yea very loth ro oppofe their judge- ment to others , more for number and parts then their own ; in a word, who love peace fo dearly, that they can be willing to pay any thing but a finne to purchafe it ; in thefe ir mull needs be great felf-denial , and therefore fuch have the greater ground to expect Gods evidencing thei r fincerity to them. He did it to Nathaniel , who had all thefe bars to keep him from cor ng toChrift, and believing on him ; yet he did both, andCnrift welcomes him with a high and loud tefthiony to his up< ightnefs; Behold an lfraelite indeed, in whm tie e is #0 guile ^ joh.T.47. May be again ; The thing,God would have chee.deny thy feL?in,. is thy wrarh and revenge,which to give thee a fair occafion to do- with the greater demomiration of thy fincerity , he puts thy enenyinto thy power, and lays hi m boun \ -sit were unde'" thy hand; yea,fo ocders i: in his providence, th it thou mayeft have

U tny

girt about with truth. 1 7 3

thy will on him with little noife , or if it be known, yet the no- torious wrongs he hath done thee, and lome circumi tances nV the providence that hath brought him into thy hand, concur to give thee an advantage of putting fo handfome a colour upon the bufinefie , . as thall apologize for thee in the thoughts of thofe that hear of it, making them efpecially, f who look not narrowly into the mattery1 rather obferve thejuftice of God on thy enemies judgemenr befallen him, than thy injuftice, and fin,who wert the inilrument to execute it. Now, when.the way lies fmooth and faire for thee to walk in, and thy own corruption calls thee forth, yea ufeth Gods Name in the matter, to make thee more confident, faying to thee, as they to David , 1 Sam. -4* Behold the day is come wher eln God hath delivered, thy enemy into thy hand , that thou mayrfldo to him as fe. meth good in t him eyes'. Now, if thou can ft with-ftand the temptation, and inftead of avenging thy felf upon the perfon,chy ene t y, revenge thy felf on thy revenge (thy greater enemy of the two ) by pay- ing good into thy adverfaries bofome fot the evil he hath dons thee ; and when thou haft done this, canft 'fcape another ene- my in thy return (1 mean pride) fo as to come out of the field an humble con<]uerour, and confecrate the memorial of this vi- ctory,not to thy own,but praifeof GodsName(as Goliahs fword* which wa^, xiot kept by David at his own home f to fhew what he had done,but in the tabernacle behind theEphod,as a memorial of what God had done by it in Davids hand) Thou haft done that which fpeaks thee fincere, yea high graduate in this grace, and lSam. zi»9« God will fooner or latter let thee know fo. Davids fame founds not loader for his victories got in the open field , over hi<: flain enemies, than it doth for that he got in the cave (though an ob- fcurehole) over his own revenge, in fearing the life of Sanly fin which you have the cafe in hand every way fitted .)By the re- nown of his bloody battels, he got a gre.it name, like unto the ,namc of the grert men tbai'are in the earthy 2 Sam. 7.9. But by thi-> noble ait of his felt-denial , he got a name, °rear, like unto the name of thofe that are famed for their holine^ in the Scri- pture ; and rather then (David fhall not have the commendati- on of this piece of felf-denial, God will fend it to him in the mouth of his very enemy , v/ho cannot hoi I 'though by it he proclaimes his own ihame andwickednefle) but he muft jufti- ne him as a holy righteous man, 1 Sam. 24. 1 7. zArd t:e (that

Z, 3

k-A Having your lops

is Saul) [aid unto David, thou art tnore righteous then /, for thou haft rewarded me good , whereas I have rewarded thte

evil.

3, Continue thou to wait upon God in all the wayesof his Ordinances, every one in their ieafon ; when ever thou comefl to get the comfortable fi°ht of thy fincerity , it is the Spirit of God that muft befriend thee in it, or elfe , like Ha gar , thou mayeft fit by the well and not find it ; thou mayeft round thy field again and againe, but not finde the treafure hid in ir. Ic is the Spirit of God by which we know the things that are freely given us of Gody iCor. 2. i*. Nowthe J/>r/V iitsinthe Ordi- nances fas a CMinifler of flute in his offc -) whether we muft re- fort , ifvve will have the truth of our graces ("chat are our evi- dences for heaven) fealed to our confeience;. Thither go there- fore, yea, there wait; for thou knowefl not (as the Wife man faith of fowing feed, Scclef. \,U%) whether thy waiting on this or that, now or then, fhall profper and be fuccefleful to thee for this end. It is enough to confirm , yea, quiet and comfort thee in thy attendance, that thou art at the right door, and though thou knocked long & heareft no news of his coining, yet Judo, j i< tnou can^ noc *-av f° long(like Eglom ferva»ts)th*t thou need 'It be afriamed. They indeed waited on a dead man , and might have flood long enough before he had heard them , but thou on a living God , that hears every knock thou giveft at heaven- gate with thy prayers and tears, yea, a loving God , that all this while he aits the part of a ftranger (Tike fofcph to his brethren J yet is fo big with mercy , that he will at laftfallon thy neck and eafe his heart, by owning of thee and his grace in thee. Lift up thy head then poor drooping foul, and go with expectation of the thtrg; but remember thoufet'A not God the time: The Sunne rifeth.at his own hour , what ever time we fet it. And when God fhall meet thee in an Ordinance fas fometimesno doubt, Chrillian, thou find'ft a heavenly light irradiating, and influence quickning thy foul while hearing the Word, or may be on thy knees wreflling with God ) this is a fweet advantage and feafon thou fhould'ft improve for the fatisfying thy fouk ; as when the Sunne breaks out, then we runne to the Dial to know how the day goes, or when (as we are fitting in the dark ) one brings a candle into theroome, then we beflir our ielves

to

girt about with truth. \yt

to look for the thi ng we mifle , and Toon finde what we in vain groped for in the dark; fo mayettthou poor foul (as many of rhy dear brethren and fitters before thee have donej know more of thy fpiritual ttate in a few moments at fuch a time, than in many a day when God with-draws ; carefully therefore watch for fuch feafonsand improve them ; but if God will hide thy treafure from thy fight , comfort thy felf with this, God knows thy uprightnetTe though wrapt up from thine own eyejfay as 1)a- vldy Pfal. 142. 2. Wi en my fpirit tvas ovtrrehtlmed within ms , tie n thou kneweft my path. And God will do with thee, not by the falfe accufations thou bringettin again!! thy felf fas it is to be feared forne have fuflfered at mens hands J but by the tettimony which his all-feeing eye can give to thy crace.

CHAP. XVL

Wherein the fecond reafon of tin Metaphor is open'di why pncerity is fit out by the foul' diers belt , viz. frod the eftablijhing and flrengtbning nature of thitgrace > particularly > of a preferring firength it hath y with fome fpecial Seafons wherein the Hypocrite {alls of

HAvin^ difpatcht the lirft reafon why iim-erity is com-- pared to the fouldiers girdle or belt, and difcouried of this grace under that notion ; We proceed to the fecond ground or reafon of^ne Metaphor faJferi from the other ufe of the foul- aicrs girdle,which is r© ftrtn^then his loyns, and fatten his armor

(over

1 y6 Having your loyns

('over which icgo;s^ clofeio him ; whereby he is more able to march, and (trong to fiDht. Girding in ScrLxure-phrafe im- ports ftrength, Pf.il. 18. ^9. liouhcft girded me mthftiengfb unto battel. Job I 2. 2 1 . lie aeakeveth the ftrength of the might; ; ' in the Hebrew it is, he /oofeth their girdle ; to which life or" the girdle, fincerity doth bear a fit analogy. It is a grace than efta- blifherh and firengthens the Chriftiun in his whole coiKfe ; as on the contrary , hypocrifie weikens and unfettles the heart ; a double-minded man is wifta le in all his wayes. As it is in bo- dies, fo in. fouls. Earthly bod'cs, becaufe mixt, are corruptible ; whereas the heavenly bo. ies, being fimple and unmixt, they are not tubjeil to corruption j To much a foul'hath of heavens pu- rity and incorrupriblenefs as it hath of fincerity. (J race be with nil them that lot e oir Lord f-fuf Chr ft in fir.cerlty, t* cC^b±%<x\a. y with incorruption , Ephef. 6. 24. The ftrength of every grace lies in che fincerity of it-, fo that without any more ado, the point which offers it felf to our consideration from this fecond notion of the girdle, is this ; Note, Note,Thit fincerity doth not only cover all our other infirmi-

ties, but is excellent, yea, neceiVary to eftablifh the foul in, and ftrengthen it for its whole Chriftian warfare. The integrity of the upright fh all guide tl em , but the pcrverfnefs of tranfgrcffors fha/l drftrry themfrov.t 1. ;. The hypocrite falls l"hamefully,and comes to"n.U'ght with all his lliifts and ftratagems to lave him- feif; whereas fincerity carries that foul fafe , that dare^ follow its conduit above all dangers, though in themidiiot' them. But to open the point, There is a threefold ftrength fincerity brings with it, which the falfe hypocritical heart wants. 1. A preferring (trength. 2. A recovering ftrength. ^. A com- forting (kength. *• Firft, fincerity hath a preferring ftrength to keep the foule

from the defilements of finne ; when temptation comes on furioufly, andchargcththe foul home, a falfe heart is put to the run, it cannot polTibly ftand ; we are told of Jfr^.els hypo- crifie, Pfa/me-jS.$. they were a generation that fet not their heart aright, and what follows ? w/ofe fpirit re as not ft: d? a ft with (]od ; {.tones that are not fet right on the foundation, can- not Hand ft rong or long •• you may fee more of this bitter fruit growing on the hypocrites branches in the fame pfal. v. %6}^j.

They

girt about with truth. \ yy

Tfaj turned be.ckj, and dealt an faith f illy ; they wer: turned aflde ikj a dcce'tfiil bow ; when the bow is unbent , the rift it hath may be undifcern'd, but go to ufe it by drawing the arrow to the head, and it flies a pieces; thus do:h a falfe heart when put to the trial. As the Ape in the fable,dreft like a man, when /l nuts are thrown before her, cannot then dhfemble her nature any longer, but ihews her felf an Ape indeed ; a falfe heart be- wrays it felf before 'tis aware, when a fair occasion is prefented for its luft ; whereas fincerity keeps the foul pure in the face of temptation. Prov. 10. 9. He that realketh uprightly-, tvalheth fnrely; that is, he treads ftrong on the ground, like one whofe feet are found, though ftones lie in his way, he goes over thera fafely ; but he that per verteth lis way jhall be known, like one that hath fome corn or other aile about his feet, though in green fmooth way he may make a fhift to go; yet when he meets with hobling ftony way, he prefently comes down, and falters. Now that this preferving ftrength, which fincerity girds the foul with, may better appear , it will be requisite to inftance in fome of thofefeafons wherein fincerity keeps the foul from the power of temptation ; as on the contrary , when hypo- crilie ccvardly and tamely yields the foul up into ics hands.

Firft, a falfe heart ufually ftarts afide, and yields to finne, when it can hide it felf in a crowd, and have ftore of company, under which it may fhroude it felf. The hypocrite fets his Watch, not by the Sunne/the Word I mean J but by the Town- clock; what molt do, that heel be eafily perfwaded to do; vox popull is his vox Dei : therefore you feldome have him fwim againft the tyde of corrupt times ; light things are carried by the ftreame, and light fpirits by the multitude. But the iincere ChrilUan is mafly and weighty ; hee'l fooner fink to the bottome, and yield to tde fury of a multitude by fuffe ring from them, than float after their example in finning with them. The hypocrite hath no inward principle to a& him,and therefore like the dead rifh, muft drive with the current ; But fincerity being a principle of divine life, directs the foul to its way, and im- proves it to walk in it, without the help of company to lean on* yea, againft any oppofition it meets. fo(httah fpake what was in his heart, when cen or twelve that were fent with him, per-

A a ceiving

j 8 Havwg y our loyns

ceiving on which fide the winde lay, accommodated themfelves to the humour of the people, Numb. 14. 7. The falfe Prophets pleafing words, with which they clawed ^Ahabs proud humour, could by no means be brought to lit good CMicaiahs mouth, » Km°s at. though he (hould make himfelf very ridiculous by choofing to ftand alone, rather than fall in with fo goodly a compa- ny, four hundred Prophets, who were all agreed of their ver- dict.

Secondly, a falfe heart yields, when fame comes with' a bribe in its hand; none but Chrift, and fuch as know the truth, ask isinjefus, can f come the Divels offer omnia, fuc dtlo^aH tl.efe will I give to thee. The hypocrite, let hi m be got pinacle high in his profeflion,yet will make h arte down to his prey, if it lies fair before him ; one that carries no: his reward in his bofome, that counts it not portion enough to have God and enjoy him, may be bought and fold by any huckfter, to betray his foul , God, and all. The hypocrite when he feems molt devout, waits but for a better market, and then hee'l play the Merchant with f n his profeffion ; there is no more difference betwixt an hypocrite and anApoftate, than betwixt a green Apple and a ripe one, come awhile hence, and you will fee him fall rotten-ripe from his profefiiori. fudas a clofe hypocrite, how foon an open T-raitour ? And as fruit ripens fooner or later, as the heat of the year proves ; fo doth hypecri/ie, as the temptation isitrong. or weak ; fome hypocrites go longer before they are discover- ed, than others ; becaufe they meet not with fuch powerful Temptations to draw out their corruptions. It is obferv'd, that >-x the fruits of the earth ripen more in a week, when the Sun is in conjunction withthe dog Starre, than in a moneth before ; when the hypocrite hath a door open'd by which he may enter into pofleflGon of that worldly prize he harh been projecting to obtain, now his luft within,and the occalion without are in con- junction, aud his day haftens wherein he will fall. The hook is baited, and he cannot but nible at it. Now fincerity preferves the foul in this houre of temptation. David prays, Pfal. 26. 9. that God would not gather his foul with fnxersjvhofc right han.l is full if bribes ; fuch as for advantage , would be bribed to fin, to which wicked gang he oppofeth himfelf, zer. 11. but As fgr r»s J will rralk^in my integrity ; where he tells us,what kept him

f.om

girt about with truth . 1 7 ^

from being corrupted and enticed, as the/ were from God, k was his integrity • a foul walking in its integrity will take bribes, neither from men, nor finne it (elf, and therefore he faich,^-. 12. / is foot flood, in an even place jx as fo.ne read it,w? f ot ftar.deth in right eoufrejfe.

Thirdly, the hypocrite yields to the temptation, when he 3<

may finne without being control'd by man, which falls out in a double cafe : Firft, when he may embrace hisluftin afecrec corner, where the eye of man is not privy ro it. Secondly , whenthegreatnefleof his place and power lifts him above the ftioke of juftice from mans hand ; in both thefe he difcovers his bafenefle, but fincerity preferves the foul in both.

Firft, fee how the hypocrite behaves hirnfelf, when he thinks > r • he is fafe from mans fight. Ananias and Saphiras care was to blinde mans eye, by laying fomeof their eftates at the Apofiles feet, and having made fure of this (as they thought) by drawing this curtain of their feeming zeal berween it and them , they pocket up the reft without trembling at , or thinking of Gods revenging eye looking on them all the while ; and boldly, when they have done this, prefent themfelves to Piter ,as if they were as good Saints as any in the company. The hypocrite ftands more on the laving of his credit in this world, than the faving of his foul in the other j and therefore when he can enfure that, hee'l not ftick to venture the putting of the other to the hazard, which fhews he is either a flatAtheift, and doth not believe there is another world to fave or damn his foul in ; or on pur- pofe ft.mds aloof off the thoughts of it, knowing it is fuch a melancholy fubjecl, and inconfiften: with the way he is in, that he dares not fuffer his own confeience to tell him what it thinks of it ; and fo it comes to palle that it hath no power to awe, andfwayhim, becaufe it cannot be heard to fpeak for it felf. Now fincerity preferves the foul in this cafe ; it was not enough that fofephs Marter was abroad, fo long as his God was prefent. How can I do this great wickedn?jfeiand fmnc again fl God I Gen. 39. 8. Mark, not againfthis Mafter,but against God ; fincerity makes faithful to man, but for more than mans fake ; foftp'h ferv'd his Mafter with eye-fervice ; he had God in his eye,when Totiphar had not him in his ; happy are thofe Mafters that have any will ferve them with this eye-fervice of fincerity.

A a a Sc-

^Q Having your loyns

Secondly, the hypocrite it" he cannot get out of mans fight, vet may he but ftand out of the reach of his arme and power,it is as well for his turn, and doth often difcover him. How unwor- thily and cruelly dealt Lab an with Jacob, cheating him in his wife,opprefling him in his wage.-, by changing it ten times ? alas, he knew \a:ob was a poor fhiftleile creature,in a grange place, unable to conteft with him, a great man in hisCountrey.Some Princes, who before they have come to their power and great- neffe have feem'd humble and courteous,kinde and merciful ,juft and upright ; as foon as they have leap't into the faddle, got the reins of government into their hand, and begun to know what their power was, have even rid their Subjects off their legs with oppreflion and cruelty, without all mercy to their eitates, liber- ties and livesjfuch inftances the hiftory of the world doth fadly abound with ; even Nero himfelf, that- plaid the part of a Divel at latt , began fo , that in the Roman hopes he was hug'd for a State- Sa'mt ; fet but hypocrifie upon the Stage of power and greatnefle , and it will not be long before its mask falls oft*. The prophet meant thus much , when he made only this reply to Ha^aels feeming abhorrency of what he had foretold concerning him, 2 Kings 8. 1 3. The Lord hath jberved me that thonfhalt be King over Syria, as if he had faid, Ha^ael, thou never yet didft fit in a Kings Chaire, and knoweft not what a difcovery that will make of thy deceitful heart. Mark from whence %jhoboam$ revolt from God is dated, 2 Chron.\2.i.It came to pa ft when Rehoboam hadefiablifhed the Kingdome,and had ftrengtheted himfelf, he forfoof^ the Law of the Lord.VoWcy bade him conceal his intentions,while he had ferled himfelf m his Throne,leli he fhou Id have hazarded his Crown; but that fet on fure, and his party made ftrong, now all breaks out ; like a falfe Captain who victuals his Caftle, and furniiheth it- with all kinde of provifion and ammunition;and then,and not till then declares himfelf a Traitor, when he thinks he is able to defend his treafon. But here alfo fincerity preferves the graci- ous foul ; two famous inftances we have for this ; one in fofepb who had his unnatural brethren, that would once have taken auay his life ; )C\,\\'ao did tharwhich mi^hc have proved worfe, for all that thoy knew fbaibaroufly fell him as a flave into a ftrange land j thefe he had.ftiangcly brought into his hands,

while

girt about with truth. \ g

while he was in all his honour and power in Eg?pt;and now when he might have paid them in their own coyne, without any fear or controle from man, behold this holy man is lift above all thoughts of revenue ; he pays their cruelty in his own tears, not in th^ir bloodjhe weeps over them for joy to fee them. that once had no joy till they had rid their hands of him ; yea, when their own guilt made them afraid of his prefence, meafuring him by their own revengeful hearts, how loon doth he deliver th^Ti from all fears of any evil intended by him againft them ? yzay he will not allow tbem to darken the joy, which that day had with them brought to him, fo much as by exprefling their ovyn grief before him, for their old cruelty to him ; fo perfect a con- queft had he got of all revenge,GVtf.45. ^. And what prelerv'd him in his houre of great temptation ? he told them, GW.42.I8. This do and live, for I fear God^zsit hehadfaid, though you be here my prifoners at my will and mercy ,for all that you can do to refift,yet I have that which binds my hands and heart too,from doing or thinking you evil. / fear God. This was his prefervative, he fincerely fear'd God. The other inftance is 'Hjhemiahflo- vernourof that colony of fews, which under the favour of the Perjian Princes were again planting their native Country ; by his place he had an advantage of opprefling his brethren,if he durft have been fo wicked ; and from thofe that had before him been honour'd with that office, he had examples of fuch as could noc only fwallow the common allowance of the govemour,withouc riling in their conferences ( which fhew'd a aigelUon ftrong e- nough,confidering the peeled ftate of the feivs at that time ) but could when themfelves had fucktthe milk,let their cruel fervants fuck the blood of this poor people alfoby illegal exacYionsjfo that ^hemiah coming after fuch oppreflbrs, if he had taken his al- lowance, and but eafed them of the other burdens which they groaned unier,no doubt he might have pall for merciful in their thoughts ;but he durft not go fo far. A man may poilibly be an op- preffor in exacting his own. Nehemiah knew they were not in cafe to pay, and therefore he durft not require it. But as one who comes after a bad husband chat hath driven his land, and fuckc out the heart of it,cafts it up tallow for a time till it recovers its loll ftrength, fo did Ntheminh fpare this opprefled people ; and

A a 3 what

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what, I pray, wasitpreferv'd him from doing as the reftjiad done ? See Nehem, 5. 1 5. ##^ I did r.ot fo^cctttje of the fear of tl. e Lord.Thz man was honeft,his heart toucht with a fincere fear of God,and this kept him right.

CHAP. XVII.

Of a recovering flrength that fincerity hath, and whence.

2. {"Econdly, fincerity hath a recovering Hrength with it -y when j^ it doth not priviiedge from falling, yet it helps up again, whereas the hypocrite lies where he falls, and peritheth where he liesjwho therefore is faid to full intom ij "chief , Pro v. 24. 1 <5.The fincere foul falls as a Traveller may do, by (tumbling at fome ftone in his path,but gets up,and goes on his way wich more care and fpeed ; the other falls, as a man from the top of a Maft, that is ingulphed, part all recovering in the devouring Sea. He falls as Haman did before UWordecaiywhen he begins,he Rays not, but falls till he can fall no lower. This we fee in Saul% whofe heart was never right ; when once his naughty heart dis- covered it felf, he tumbled down the hill apace, and ftop'c not, but from one finne went to a worfe : and in a few years you fee how far he was got from his firft ftage, where he firft took his leave of God. He that fhould have told <SW, when he betray- ed his diftruft and unbelief, in not flaying the full time for Sa- muels coming ( which was the firft wry ftep taken notice of in hisApoftafie) that he, who now was fo hot for the worftiip of God, that he could no tftay for the Prophets coming, would ere long quite give it over,yea,fall from enquiring of the Lord,to ask

counfel

girt about with truth. 183

counfelof theDivel, by feeking to a Witch, and from feeking counfel of the Divel, fitiould at the laft and worft acl of his bloo- dy tragedy, with his own hands throw himfelf defperately into the Divels mouth by felf-murder. Surely he would have ftranged at it mere zhm Haz*el did at the plain character E/ifha gave of him to his face. And truly all the account we can give of it , is, that his heart was naught at firft; which Samuel upon that occafion hinted to him, 1 Sam. 13. when he told hkn, tie Lord had f ought him a mm cft:r his ownl.eart j David he meant, who afterward fell intoafinne greater as to the matter of the fa&, then that for which Saul was rejected of God, and yet having but an habitual lincerity, as the root of the matter in kirn, hap- pily recovered out of it, for want of which, hypocritical Saul mifcarried finally j fo true is rfeac proverb, that frofi and fraud have dirty ends ; Now there is a double reifon for this recover- in0 ftrength of fincerity ; one taken from the nature of lincerity itielf; the other from the promife by God fetled on the. foul where fincerity is found.

Firft, from the nature of fincerity itfelf; fincerity is to the foul, as the foul is to the body : Jtisafparkof divine life kind- led in the bofome of the creature by the Spirit of God. It is the feed cfGod remaning in the Saint, I John 3.9. Now as the feedcaftinto the womb of the earth, and quickned there by the influence of heaven upon ic, doth put forth its head frefh, and green in the Spring after many a cold nip it hath had from the Winter i fo doth fincere grace after temptations and falls,when God looks out upon it with the beams of his exciting grace ; but the hypocrite wanting this inward principle of life, doth not fo ; he is a Chriftian by Art, not by a new nature , dreft up like a Puppet, in the fafnion and outward fhape of a man,that moves by the jimmers which the workman fattens to ir, and not inform 'd by a foul of its own,and therefore as fuch an i- mage,when worn by time,or broken by violence, can do nothing to renue it felf,but crumbles away by piece- meals,till it comes at laft to nothing ; fo doth the hypocrite wafte in his profeffion without a vital principle to oppofe his ruine that is coming up- on him. There is great difference between the wool on the rheeps back, which fhorne, will grow again,and the wool of the fheeps skin on a wolfs back ; clip that,and you fball fee no more grpvv

in

i»

84 having your loyns

in us roorft. The hncere Chriitian is the foeep, the hypocrite is

the wolt clad 111 rheilieeps skin; the aopli«iion o: it is obvi- ous.

2# Secondly, the fincere foul is under a promifc,and promifes are

rcftorativc, W.15,.7.7'^ Z^, of the Lord ,s perfect convent tkefoHl Hcbr.a^D reftorlng the fiu/. It fercheth back the foul to life, as a ftron- cordial one in a fainting fit, which vertue is proper to the promiflory part of the Word,and therefore fo to be taken in this place. Now the hncere foul is th^ only right heir of the promiies Many fweet promifes are laid in for thefnW fuccour and auxiliary aid to bring them off all their dangers and temptations Pro,, 28.18.Wfc/. ,^hupr:aJt/y (h,/l f f^d Now mark the oppohttcn^/^

thatisJfuddenly,irrecoverably,7,^.2o'Mi//; J% '™' pe>feft man, neither wilt he help the evil doers • fie will nor dC them by the hand,//^.that is/o help them Z ^SSfc nay the hypocrite is not only deHitute of a promue for hifhe p ■but lies alio under a curfe from God. Great pains we finde hS

till10 17 B'ij&rt Wh£n h^ hath d°»l'<™^t«% pa-m fiard; he holds ,t fift b*t it fatmvdmtJ* S I r

w;cked,Vul.37A6.biit why?fee the reafon ver 1 n t r I L J

The righteous map in that Pialme is the upright; by :h : wl -I T\, meantthe ypocnte A little truegrace mix? w th' much corr up tioninthefincereChriiban, is better than the hypocrites r ches f great raith,2eal and devotion,) he bra*, fn nf riw u ,

Wordwasfentto mate thm E»de v)t I ' toTwhom '*><=

■ breaks the fincer? £ni , • 2 / / ' • y 6^> I0- Jt m«'ts and

with a naughS heart V&k * Ku>^^9- but meeting

w cJk fame Jem ?'„»', £"S ex?ed,nS'y> ■ Wary *«=J<ws,/«ww.4i.20i be/ore the Sermon they fpeak

girt about with truth. 185

fj&Xywhutever Godfa:th,:hcy ml dkjbut whenSermon is done,rhey are further off then ever, from complying with the command of God. The hypocrke,he hears for the vyorfe, prays for the worfe, faits for the worie: every Ordinance is a wide door , to let Satan in more fully to poflefs him, as Judas found the fop.

CHAP. XVIII.

Of afupporting and comforting property fincerity hathy Jherrn in fever al particular inflames.

THirdly, fincerity hath a fupporting, comforting vertue ; It lifts the head above water, and makes the Chridian float a top the waves of all troubles,with a holy prefence, and galantry of fpiric, Pfalyi I . 24. unto the ap rig ht tktre anfah light in dark^ ncf- ; not only lii>ht after darknefle , when the night is yaft , bur m darfzjrejfe zlfo ; Cut of the cater comes meaty nndou. r tlx firo^yfrv etmffe. Thofe afflictions which feed on, yea, eat out the hypocrites heart, the fm cere foul can feed on them, fuck fweetne.Ve from them , yea, hathfucha digeftion, that he can turn tnem into high nourifhmenc both to his grace and com- fort. A naughty heart is merry onely while his carnal cheer is before him, Hofea 2.1 1. Go J tells Ifracly ie wlHtake <m tjf her fc-flsy and all her mlnh jhail ceafe; her joy is taken away with the cloth; fmcerity makes the Chriftian fuig , whenhehatk nothin; to his fupper. David was i < none of the be(t cafe when in the caw, yet we r.ever fln^e him merrier; his heart makes fweeter rriuiick then ever his Harp did, T /"<?/. $7.7. CMy heart is fix ^ , P uW, my he irt is fixeJ> I will Jlttg and give fratp ; The hypocrites joy, like the ft.in.js of muficai ir.ftrumeats, crack in wet weather ; bur finceriry keeps the foul in tune in all weather: The.yare unfo una bodies that fympathize with the feaibn,cleerly

Bb in

$5 Having your loyns

in fair, but ill and full of aches in foul; fo the unfound hearr , a few pinching providences fet him going , kill him as a fharp winter doth weak bodies; whereas the fincere foul,never is more haile, nevermore comfortable; afflictions do him but this courtefie, to call in his affections, which in the fummer of pvofperity werepolfibly too much diifufed and fcattered amon^ creature delights , and unite ihem more entirely and clofely up- on Chrift , into whofe bofome it goes as directly whenttorms corners the Bee to its hive ; and he mull needs be comfortable, that hath io foft a pillow to lay his head on as Chrills lap ; fince- rity keeps the fouls mouth open, to receive the fweet confola- tions that drop from Word and Spirit ; indeed all.the promifes are directed to fuch. But hypocrilie is like the fquinancy in the throat of the fick man, he burns withi ',and can «et nothing dowftHto quench the fire which his fins have kindledin his foul. Confcience tells hiai, when fweet promifes are ojfefd, theie are not for me , 1 have dealt falfely with God and man; it is the fin- cere foul God invites, but I am a rotten-hearted hypocrite : And how much fhort comes fuch a poor wretch of Dives his mifery in hell, I pray ? Dives burns, and hath not a drop to quench his tongue ; The hypocrite in affliction rie btkrnsroo, and hath in- deed, not a drop, but a river, a fountain full of water , yea, of blood prefented to him , but he cannot drink it down, he can- not rnafo any ufe of it for his good ; his teeth are fetfoclofej no key can open them , his hypocrilie flares him in the face , it lies like a maftiffe at his door , and will fuffer no comfort to come neer him. And which is worft, he that hath no bread, or he that hath and cannot eat it? none to witty and cunning as-the hypocrite in profperity to ward off the reproofs , to fhift from the counfels of the Word ; and in affliction , when confcience awakes , none fo skilful to difpute againft the comforts of the Word. Now he is Gods clofe prifoner, no comfort can come at him ; if God fpeak terror, who can fpeak peace? Lam. 3.65. give them forrow of heirt, thy cttrfe unto tl*m; forrow of heart is the hypocrites curfe from God in affliction, and what God lays on, flicks clofe. The word for forrow in the Hebrew fi°nifies f\ a fhield that fenceth, and covers over, and doth (faith one up-

on this place) denote that difeafe Phyhdans call arAiac.iy.xflio , which fo oppreflerh the heart, that it is covered font fcato , as

with

girt about with truth, 1 8 <?

with a ftiield or lid over it , and keeps all relief from the heart; niches the forrow of the hypocrite in affliction, when once his conference avvakes,and God fills him with the amazing thoughts of his own fins, and Gods wrath purfuing him for them. But I fhall defcend to inftance in a few particular kinde of affli- ctions, and (hew what comfort attends fincerity in them all.

SECT. I.

Firft,fincerity fupports and comforts the foul under reproaches from men. Thefe are no petty trials : they are reckon 'd among the Saints martyrdomes,H^.n.36. called there cruel ntockjngsi yea,not unworthy to be recorded among the fufferings of Chrift; the matchlefle patience and magnanimity of his Spirit, appear- ed not onely in enduring the croffe , but in de [fifing the fhame, which thefoule tongues of his bloody enemies, loaded him un- mercifully with ; mansafpiring minde can leaft brook (hame ; credit and applaufe is the great idol of men that ftand at the upper end of the world for parts or place ; give but this, and •what will not men do or fuffer ? One wifer then the reft , could fee this proud humor in Diogenes , that endured to ftand I'L naked, embracing a heap of fnow while he had fpeftators a- bout him to admire his patience ( as they thought it) and therefore was ask't, Whether he would do thm^if he had none tafec him: The hypocrite is the greateft credit-monger in the world, 'tis all he lives on almoft , what the breath of mens praife fends him in ; when that fails , his heart faints ; but when it turns to fcorn and reproaches, then he dies, and needs muft , becaufe he has no credit with God, while he is fcorn'd by man; whereas fincerity bears up the foul againft the winde of mans vain breath, becaufe it hath conscience , and God himfelf to be his com- purgator , to whom he dare appeal from mans bar. O how fvveetly do a good confeience, and the Spirit of God witneffing with it, fealt the Chriftian at fuch a time ! and nomatter for the hail of mans reproaches that rattle without, while the Chriftian is fo merry within doors. David is a pregnant inftance for

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§g Having your loyns

this, Pfal.41.11. By this I know that thou favourefi me, becaufe wine enemy doth not triumph over me. How David} does not thy enemy triumph over thee ? I pray fee the condition he at prefent was in ; he had fallen into a great fin , and the hand of God was on him in a difeafe, chaflifing him lor it, as appears , rer. 4. his enemies from this take advantage to fpeak him all to naught ; vtr, 5. Mire enemies fa.ik.evi I of me -, no doubt , charging him for an hypocrite;when they come to viiit him, it is hut together fome matter of reproach, which they prefently blab abroad, v. 6. yea, they are not afhamed to fay, zer. 8. that an evil difeafe, or as it isinthe Hebrew, a thing of Belial ("that is his fin) cteayethto him-, now God hath met with him, now helieth, hefhalLrifeno more; yea, his familiar friend, in whom he trufted , ferves him as ill as the worft of his enemies , verf.9. was ever poor man lower ? and yet can he fay his ene- my triumphs not over him ? his meaning therefore we muft take thus ; That norwithftandingall thefe reproaches eift upon him ; yet his fpirit did not quaile , this was above them all ; God kept that up, and gave him fuch inward comfort , as wiped oft" their fcorn as faft as they threw it oi* ; theii reproaches fell fas fometimes we feefnow) melting as fart as they fell, none lay upon his fpirit to load and troubleit. And how came David by this holy magnanimity of fpirit , thefe inward comforts ? ver. 1 2. he tells us, As for me, thou. ttphoLieft me in my integrity , andjetteft me before thy face forever. As it-he "nicMaid, thou doelt mot by me,0 Lord,as mine enemies do ; they pick but my worft,and revile me for it; if there be but one fore plat,one fin- fulpart in my life, like flies, they light there;but thou overlook- eft my finful flips andf ulings,pa:doning them, and takeft notice of my uprightneflfe , which amidft all my infirmities thou up- holder, andfofet'ftme before thy face, communicating thy love and favour to me notwithftanding the fins , thar are found mingled with my courfe of obedience ; this k*pt up the holy mans fpirit, and makes him end the Pfalme joyfully, verfei$. Blejfed be the Lord God of Jfrael from everlafling to everlafling. We live fChriftiansJ in reproaching times ; he that is foovec dainty of 'his name, that he cannot bear to fee fome dirt , and that good {lore too, caft upon his back by reviling tongues, muft feck a path to travel inby himfelf. to heaven ; but, for thy com-

forc

girt about with truth. j g9

fort fChriftian) fincerity ,though it cannot privilege thee from travellers fare, and keep thee from being dafht with calumnies yet it will do thee this kinde office , that the dirt which li°hts ou thy coat fihall notfoak into thy foul to damp thyjoy, lind chil thy inwatd comfort. Reproaches without may be comforta- bly endured, yea triumphantly worn as a crown, if they meet not with a reproaching confcience within. Yea, fincerity will do more then this comes to , it will not onely comfort thee under the perfecut ion of the tongue, but hand a/fo'ynot only quench the fire , which from thence is fpit on thy face , by tongues fet on fire by hell ; but it will comfort thee in the very mouth of fireitfelf, if God fhall fuffer thee by perfecutors to be caft into it ; fincerity makes thee indeed fearful to fin;0,thou dareft not touch one of thefe coalsjbut it will make thee bold to burn and even hug joyfully the flames of martyrdome when c^lVd to them. So little afraid was that fincce fervant of Chrift, an I- tailian Martyr, Mr. Fox records ,among many other undaunted champions of the truth, that when the Magiitrate of the place ('where he was to be burned ) and the officers of the Blfhop that A condemned him,were in a hot conte{f,wrangIing which of them fhould pay for the wood that fhould make the fire for his burn- ing j he pleafantly fent to defire ^them, They would not fall out upon that occafton, for he would take Ojf the burden from them both and be at the cofl himfelf. BleffeeUbul ! he made not fo much ado of fpending his blood and facrificing his life,as they about a few pence wickedly to procure the fame.

SECT. II.

Secondly, fincerity girds the (but with comforting ftrengrh, 2. when conflicting with affliction from the hand of God. Many are the forts of affliftions with which God exercifeth his fincere fervants ; to najne a few ;

Firft, when the Lord toucheth his outward man, by fickriefle ; or his inward man, by fpiritual conflicts ; fincerity is a eom- fortable companion in both. The hypocrite above all, feares falling into GodsTunds, and well he may , for he is able to do

him

( g0 having your loyns

i.

h'rm molt hurt : therefore no fooner God takes hold of his collar, either of theie waves , but his joy gives uptheGhoIl; he, like fome murderer (whole doom is writ ^ laine in the Law; oives himfelf fot a dead man , when once he is clapt up in prifon. This made ^Kuch a wondesling to his wife, becauie he held up his holy courfe , when bitrer'd fo fadfy by the arfii- £tins hand of God,with renewed aini&ions ; D>ft tlon yet hold thy integrity ? what, nothing but blows come from Gods hand , and yet continue to blefle him ? this was ftrange to her, but not to him, who could call her foolijh woman for her pains ? but not charge God foolifhly for all he fmarted fo under his hand : Sincerity enables the Chriftian to do two things in this cafe , which the hypocrite cannot. To fpeakgood of God , and to expect good from God ; and the foul cannot be uncomfortable , though head and heart ake together , which is able to. do thefe.

Fir fly lincerity enables the Chriftian to think and fpeak weU of God. A falfe-hearted hypocrite, his countenance falls,and his heart riles, yea, fwells with venome agtin(t God , though he dare not alwayes let it drive out of his mouth , yet he has bloody thoughts againft him in his heart. Haft thou found me , O my enemy ? faith the wretch; he loves not God, and there- fore a good thought of God cannot dwell in his foul; all that God has done for him, though never fo bountifully, 'tis forgot- ten and imbitter'd with the overflowing of his gall at the pre- fent dealings of God to him, he frets and fumes; you (hall hear him fooner curfe God,then charge himfelf ; but the fincere foul notififheth moft fweet and amiable apprehenfions of God , which binde him to the peace, that he dare not think or fpeak unbefeeming the glery or goodneflfeof God , as we fee in Da- vid, Plal. 39. 9. I was dumb and opened not my mouth , became tl.ou Lord did]} it. This holy man had a breach made both inhisbodyandfpiritat this time; he was fick and fad, yet he remembers from whofe hand the blow came i That Lorddidft ?f.- Thou, whom I love dearly, and fo can take it kindly; thou whom 1 have offended, and fo take it patiently 1 yea, thou who mighteft have caft me into a bed of flames, inftead of my bed of ikknefs ,*and therefore I accept thy csrre£tion thankfully. Thus

• he

girt about with truth. \ p t

he catches the blow, without retorting it back upon God, by any quarreling difcontented language.

Secondly, fincerity enables the foul to expect good from God, when his hand prefleth hardeft on body or foul, Pfalme 38. Ne- ver was David in a worfe cafe for body and foule ; it would break a flinty hea :t to read the fad moans that this throbbing foul makes, in the anguifh ot his flefh, and bitter agony of his fpirit ; one would have thought they had been the pangs of a foul going away in defpair ; yet even in this great ftorme , we finde him calling out his ("heat anchor of hope , and that takes fure hold of God for his mercy, ver. 1 $. In thee O Lord do I hope, thoH wilt hear,0 Lord my (jod. This expectation of good from God corrects and qualifies the bitternefle that is upon his palate t from his p relent forrow ; fo Pfalme 40. 1 7. 1 am poor and needy , yet the Lord th'wketh upon me. My (iate at prefent is fad enough, but my comfort is, I am not caft out of his minde,I know his thoughts are at work to do me good. Holy fob proves that he is not an hypocrite (as his friends uncharitably charged himj by this confidence he had on God in the depth of all his afflictions, Job 13. j 5, 16. Though he flay me, yet will Itrufi in him. 1 will maintain my wayes before him, he alfo jhill be my falvation, for an hypocrite Jhall not come before htm. As if he had £tid,if I were not fincere,I durit not appeal thus to God, & com- fortably believe while God is killing of me, that he would yet fave me; for an hypocrite fhall not come before him, that is, he dare not thus trurt himfelf in Gods hands, and acquifce in his promife when his neck is on the block,and Gods knife at his throat; no,if he could he would never come in his fight , his conscience tells htm God knows him too well,to intend him any good,and there- fore when God begins to lay his hand on him (except his confci- ence be dedolent and feared ( which is the curfe that God now and then brands the orofle hypocrite with J he prefently hath the fent of hell-fire in his foul, in a fearful expectation thereof, and looks on thefe prefent afflictions , though but a cloud of a handbreadch, asihofe which will fpread further and further till the fhades of that everlafiing night overtake, and encompaffe him in hells utter darkneffe.

SECT.

2.

t g 3 Having your loyns

SECT. III.

Thirdly, fincericy comforts the Chriftian, ■ when he wants fuc- cefle vifibly to crown his endeavors in his place and calling. A oreat affliction no doubt to a gracious foul ; As, when a Minifter of the Gofpel fpends his strength , and fwailes out his life to a oain-faying people , that fit like Recks and (tones under his Mi- niftry , no more moved then the feats they fit on, and the pillars they lean to, ignorant and profane he found them , and fnch he fees he is like to leave them , after twenty years, may be almoft twice told, fpent among them. This mult needs be a heart-aking trial to one, that God hath given a companionate heart to fouls; It colts the mother no fmall pains to bring forth a living chnVfbut what are the bitter throws of one that travels with a dead child ? fuch is the travail of a poor Minifter with a dead-hearted people, yet the portion of none of the meaneft of Gods meffengers ; indeed God fets his molt eminent fervants about thf hardeft work.

Now fincerity lightens this affliction, and fends in that which may cheer the foul under it. Paul Caw he fhould nor carry all to heaven with him he preacht unto,to many theGofpel was a favor ef death fwto death. The fweet perfume of the Gofpel proved a deadly fcent to haften and herghten their damnation ; this could not be but fad to fo tender a Phyfician, to fee his Patienrsdie under his hands ; jet he thaxkj God, that makes him triumph In Chrift, 2 Cor. 2.14. But how can he do this? poor fouls drop to hell from under his Pulpit hearinghim, and he triumph ? this has ftrangeas to fee the father follow his childes mournful hearfe, not weeping, but fingihg and dancing. Mark, and the wonder will ceafc; he doth not triumph that they periilv&nt that he is not guilty of their blood; not that they are damned, but that he fincerely endeavored their falvation, ve ,f 1 7. For we are not as many, which corrupt the Hard of Go iy but as of (iticer ■ 7, •but as of Godwin ti e ight of God fpe kjve in ( h- ft ; had ¥r.td dropt fomc wilde gourd of error into his doctrine , o- min Jed fome in. rec'ienr of his own , with what Chrift the great Phy- fic'utf' lud ordered, he would have had little lift to triumph ;

but

gin about with truth. 1 9 3

but preaching pure Gofpel, and that purely ,with a fincere heart ,* he might triumph in Chrift, that made him faithful, and fhali triumph over them when he meets them again at the great day at the bar of Chrift, where, to their face he fliall witnefs againft them, and vote with Chrift for their eternal deftruclion. Me thinks I hear all the faithful Minifters of Chrift, giving an ac- count to him, on whofe errand they were lent, in the language of feremiah's prayer, fer.lj. 16. Lord, we have not dejired this restful day thou kr.oweft, which now hath taken hold of thefe wretched fouls, and which we warn'd them of; that which came out of our lips (in our preaching to them) was right before thsej the life of their fouls was dear and precious to us j we could have facrificed our temporal lives to fave the eternal life of their fouls ; but nothing we could fay or do,would ftay them, to hell they would go, over all the prayers, tears and intreaties out of thy Word,whkh flood in their way. This will make the fin- cere Minifters, of Chrift lift up their head with joy, and fuch for- lorne wretches hang down their heads with fhame to lookChrift or them in the face, though now they can brazen it out with an impudent fore-head.So for Parents and OHafters ; fincerity in your relations will comfort you, though you fee not your, feed come up which you have fown upon them in your godly examples, holy inftruftions, and feafonable corrections. David was one that walkt in his houfe with a prfeU heart ,Pfal. Ioi.2. careful in the nurture of his children,as appears in his pious coun- felto Solomon, 2 Chron. 28. 9. ( though not without failings ) But many of his children were none of the beft; one inceftuous, another embrewing his hands in his brothers blood , a third catching at his Crown traiteroufly while his father was alive, which made this holy man fadly fore-fee how the fquares would go when he was dead and gone; yet in this great diforder of his family, how comfortable do we finde him on his dying-bed .? Though my honfe ke notfo with Godyyet he hath made with me an everlafting Covenant, ordered in all things and fure,2Sa.n\.i^.%. furely he had done his duty fincerely, this was his evidence for his intereft in the Covenanted the Covenant was all his defire and falvation.

In a word, in times of pubiick calamity, when the flood of Gods wrath comes rowling in upon a Nation, like waves irre-

C c fiftibly

q ^ Having y our leyns

fiiubly at the wide breach, which the high crying fins of the times make, and the few righteous that are found upon the place, labour to ftand in the gap, by their prayers begging the life of the Nation; but God will nor hear, (foribitio:iietimes falls our, though they were like Noah, Job and Daniel, greatly beloved of God, that no bayle will be taken for a Nation under arrelt of Gods judgments ; ) even then fincerity will be a fweec fupport while we lharc with others in the common calamity. Jeremiah, he beftirr'd him 2ealoufly for God in teftifying againft. the fins of the times, and for the people faithfully and earneftty with God by prayer ; but he coul J neither convert them by his preaching,nor divert the wrath of God by his praying. The J eves bid him hold his peace,and prophecy no more againft them;God ftops his mouth alfo, and bids him pray no more for them. Now in this difmalftate of things, what ealeth his forrowful heart, fwolne with grief for their finnes and judgments haftening upon them, like an Eagle to her prey ? Truly nothing can, but the re- membrance of his fincerity to God and man in thole debauched iYKits^Jer.\i6.io.%jmemiiir that I flood up before thee to ffeaJ^ good for thtm,and to turn away thy wrath ftomtl em. As if he{ had faid,0 Lord,though I cannot prevail with this rebellious genera- tion to repent of their finnes,or with thy Ma jetty, to repent of thy wrath gone out by an irreversible decree againlt them ; yet, remember that I have been faithful in my place both to thee,and them; whereas ©n the contra :y,horrour and amazement of fpiric is the portion ( in fuch times of publick calamity ) of hypocrites, as we fee in Pafhurjzr. 20. who was a man that bare great fway at Court in Jeremiahs time, a bitter enemy to him, and the meffage he brought from God to Ae Jews,laDouring to footh up the King and Princes with vain hopes of golden days comino- ; (point blank againft the Word of the Lord,in the mouth oijere- miah)M\d what becomes of him when the ftorm falls on that un- happy people ? Jeremiah tells him his doom, ^.4. that God will make him a Magor Miffabib, aterrourto himlelf; Hefhould not only fhare in the common calamity, but have a brand of Gods efpecial wrath fee upon him above others.

SECT.

girt about rpit/j truth. j £ c

SECT. IV.

Fourthly, fincerity girds the Chrillian with ftrength of com- fort, when deprived of thofe opportunities which fometime God had intrufted him with for ferving of him. An affliction (confidered in it felfjfo grievous to a gracious foul>that he knows none he fears more ; he could choofe any (might he be his own carver ) before it ; to be poor, difgraced, persecuted, any thing, rather than be laid afide as a broken inftrument, unferviceable to his God. Indeed he values his life, and all the comforts of /t, by the opportunities they aford for the glorifying God. David flops the mouth of his foul, which began to whifper fome difcontented language,with this, that he Jhould yet praife GodJPkl.+i.Why art thou difcjuieted O my foul} I jh. ill yet praife him. All is well with rDavid, and no caufe of difquiec in his foul ( whatever befides goes crofTe to him ) may "he but praife God, and have opportunity of glorifying him. fofephy when God had 16 flrangely raifed nimpinacle hi6h as I may fay, to honour in a flrange land, he doth not blefle himfelf in his preferment, carnally to think how great a man he is, but inter- prets the whole feries of providence, bringing him at laft to that place ( wherein he flood compeere to a mighty King ) to be no other than giving him an opportunity of being emi- nently ferviceable to God in the prefervation of his Church, which was at that time contain 'd in his fathers family. God hath fent me hither fait%\\£jbefpfe yonjo preferve yon a posterity in the earthed to fave yonr lives by a gre:-.t dehverance^Gon. 4?. 7. This holy man made hb place, give place to the work, he was call'd to ■ !o in it for God, counting the honour of his ho- nour, to lie in the opportunity he had by it, of ferving God and his Church. It muft therefore needs be a fad amnion to a Saint, wh^n fuch opportunities are taken from him, thin at any time he hath enjoy 'd. But fmcerity can make good work of this alfo,if God will have it fo. 'Tis fad to the Chriftian to be Uidafide, but ic is comfortable to him to remember, that when he was nor, he did not melt his talents away in (loth, or wafte them away in riot, but was faithful in improving them

C c 2 for

9 5 Having y our leyns

for God ; he counts it his affliction that God imploys him not as he hath done ^ but he is not forry that God can do his work wi:hout him ; yea, it is a Tweet comfort to him, as he lies at the graves mouth, to think that the glory of God fhall not go down to the grave with him; though he dies, yet God lives to take care of his own work; and it is not the cracking of one firing, or all that can mar the mullck of Gods providence, who can performe his pleafure without ufing any creature for his inftrument. In a word, 'tis fad to him to be taken from any work wherein he might more eminently glorifie God, yet this again comforts him that God counts that done , which the Chriftian fincerely deftres to do. Davids good will in defi- ling to build the Temple, was as much in Gods account, as if he had done it ; many fhall be at the laft day rewarded by Chrift, for cloathing and feeding the poor, who when on earth had neither cloaths nor bread to give, yet having had a heart ta give, fhall be reckon'd amongft the greateft benefactors to the poor. This appears from Mat. 2 ?. 34. where Chrift is re- prefented,fpeaking not to fome few Saints that had great eftates to beftow on charitable ufes, but to all his Saints, poor as well as rich; Then jball the King fay unto them on his right hand, Come ye bleffed of my F ather,hhtrh the K ingdo me prepa- red for yoHy&c. For I was an hungred,and ye gave memeat,&*c. ^ Mark ; not ye that were rich, but ye, that is, all, fuch as had bread, you gave that out ; you that had not bread or money to give, ( when you could not draw out yourpurfe, you) yet drew out your fouls to the hungry ; Hear this , O ye precious fouls that God hath made fincere, and take comfort; Maybe you ftand low in the world, your calling is mean, your eftate next to nothing,which makes you little regarded by your neigh- bours that over-top you. Cantt thou fay, though thou beeft but a fervant to fome poor Cobler, that thou defireft to walk in the truth of thy heart, approving thy felf to God in thy whole courfe ? This Bird will fing as fweet a note in thy breaft, as if thou vvert the greateft ^Monarch in the world. That which brings comfort to the greateft Saint in a time of diftrelfe, is the fame which comforts the mcaneft in the family, and that is the love and favour of God,intercft in Chrift, and the precious pro- mifes^which in him are Te and ^Amen. Now fincerity is the

belt

girt about with truth.

97

beft evidence for our title to thofe. It will not be fomuch inhfted on, whether much or little has been done by us, as whether tjiat much or little were in iincerity. Well done good andfaithfulfervaM) not Well done;thou haft done great things, ruled States and Kingdomes, been a famous preacher in thy time, &c. but thou haft been faithful ; and that thou mayeft be, that ftand'ft in the obfcureft corner of the world. Good He^kjah knew this , and therefore on his fick-bed he dcth not tell God of his great fervices he had done, ( though none had done more ) but only defires God to take notice of the truth and iincerity of his heart, Remember that I have wallet before thee in truth \and with a f erf ell heart \and have done that which is good in thy Jigh, Efay 3 S. 3.

CHAP. XIX.

A brief applicatory improvement of the point both in general and particular branches alfo.

IT remains that the point be applied in its feveral branches, which were three ; fincerity hath a preferving ftrength , a reftoring'ftrength, and a comforting ftrength. But for quick difpatch, we fttall do it under two heads, clapping the two for- mer into one.

Firft, therefore hath fincerity a [ftren^thning vertue, whereby it either preferves the foul from falling into finne, or helps the Chriftian fallen, up again.

Firft, this afords thee, (ChriftianJ a further difcovery of thy heart, whether fincere or not ; put it here upon the tryal. Doft thou finde a power imparted to thee^ .whereby thou art

enabled

Vfe C

Having your loyns

enabled to repel a cempcirion to fin, when thou haft no weapon left thee to defend chee againit it, but the command forbidding k, or ibme arrow taken ojjt of the quiver of the Gofpel,fuch as the love of Chiifi to thee,rhy love to him, and the like ? may be the temptation is hid fo cunningly.that thou mayelt finr.e, and fave thy credit too, having a back-door open'd to let thee in to it fecretly. Thou (halt hazard nothing apparently of thy temporal concernment ; yea, rather greatly advantage it,if thou wilt hearken to the motion • only-God ftands up to oppofe it, his Spirit tells thee, it is againft his glory, inconfiftent with the duty thou oweft,and love thou profefVeft to him.Now,fpeak what thou thinkeft of finning, the cafe thus ftated; canft thou yet (land it out valiantly, and tell Satan, finne is no match for thee, till thou canft have Gods confent, and reconcile (inning againft him, and loving of him together? if fo, bleffe God that hath given thee a fincere heart, and alfo for opening fuch a window as this in thy foul, through which thou mayeft fee that grace to be there, which feen, is the taft evidence that God can give thee for thy intereft in him, and life everlafiing with him. Wert thou an hypocrke,thou could'it no more refift a finne fo offer'd, than pouder, fire or chaffe, the wirde.

a^A/»,when thou art run down by the violence of tempta- tion,whatisthe behaviour of thy foul in this cafe? dolt thou rally thy routed forces, and again make head againft thy enemy fo much the more eagerly, becaufe foyled fo fhamefully ? or art thou content to lit down quietly by thy loffe, and choofe rather to be a tame flave tothylult , than tobe at any further trouble to continue the war? The falfe heart indeed is. foon cowed, quickly yields fubjeftion to the Conquerour ; but the fine ere Chriftian gets heart, even when he lofeth ground; up- rightnefle makes the foul rebound higher in holy purpofes a- gainftfin, by its very falls into finne. Job 40. <>. Oi.ce have I ffoken,{he means foohfkly^finffilly,) but I ml) not nn fiver ; yea, tvs>icc,but I will priceed no farther ; This made holy David be^; of God to be flared a little jhatk; might have ti r.e to recover bis fhrtnnh before he went hence ; loth he was to go beuen out of the Held, might he but live to recover his lolles by repen- tance of, and ibme victory over thofe finnes that had weak- ned and worfted him, than death fliould be welcome ; like that

brave

girt about with truth \ i jp

brave Captain yw':o vponrdei in fight >de 'fired fame to hold him ftp, /i that he might but fee the nemy runne before he died , and he fhould clofe his eyes in peace.Dzzl therefore impartially with thy own foul,which way do thy falls and failings workpif they wear off the edge from thy confcience, that it is not fo keen and fharp in its reproofs for -finjif they bribe thy afte&ions,that thou beginneft to comply with thofe fins with which formerly thy conteft was, and likeft pretty well their acquaintance , thy heart is not right j but if ftill thy heart meditates a revenge on thy fin that hath over-powred thee, and it lies on thy "fpirit ( likeundigefted meat on a lick ftomack) thou canft have no eafe and con- tent to thy troubled ibul till thou hall clear 'd thy felt of it , as to the reigning power of it ; truly then thou difcovereft a fincere heart.

Secondly, this fhews of what importance it is to labour for Vfe i fincerity; without ic we can neither Hand again/}, nor rife when we fall into temptation ; whatever thou beg 'ft of God, forget not a fincere heart. David faw need of more of this grace than he had, Pf1l.5lAO.Cre.4te in me a clean heart O jodiand renew in me a right fpirit ; and happy was it for him he had fo much, as ro make him delire more of ic : What folly is it to build a houfe with beams on fire ? The hypocrites building muft needs come to naught, there is a fire unquencht ; the power of hy- pocrilie unmortiried, that it will confume all his goodly profef- fion;he carries into the field a heart that will deliver him up into his enemies hands. And he is fure to be overcome to whom his own fide is not true.

Thirdly, blefleGod O fincere Chriftian for this grace ; it is Vfe 3, a blefling invaluable, Crowns and Diadems are not to be com- par'dwithit. In this,thou haft a heart after Gods o^n heart; a heart to his liking ^ yea, a heart to his /Ikenejfe. Nothing makes thee liker God in the fimplicity and purity of his nature, than fincerity. Truth is that God glories in ; he is a God of truth. When Haman was bid to fay what fhould be done :o the man that the King delighted to honour, he thinking the King meant no other than himfelf, would flieas high as his ambition could carry him,and what doth he choofe,but to becloath'd wirh the Kings own apparel royal? When God gives thee fincerity, he cloaths thy foul with that which he wears himfelf, rvhe ctoths

himfelf .

"jT^ Having your loyns

him f elf with truth^ and righteoufnejfe as a garment. By this thou art made a Conquerour, greater than ever ^Alexander vva^ ; he overcame a world of men, but thou a world of lufts andDivels. Did one blefle God at the tight of a toad, that God made him a man, and not a toad ? how much more thankful oughteft thoutobe,to God who hath made thee, that werr a hypocrireby nature (which is far worfe) an upright Chriftian ? It is a notable fl faying of LaBantim^Si nemo eft^qxin emori malit^quam con- verti in aliquant Beftia figuramtfuamvis hominis mentem fit habi- furputfuanto miferius ejl in homwisjigHra ammo effe efferato f If (faith \\€)a man would cl oofe d:athyratl.er than to have the face and jhape of 'a beast fkongh he m'-gh withdlkeey the foul ofman> ho.v much more miserable k it under thefhape of a man^ to carry the heart of a beafi ? yet fuch a one is the hypocrite,yea worfejhe doth only under the {hape of a man,but in the difguile of a Saint, carry a beaftly filthy heart within him. Vfe 4. Fourthly, let this encourage thee who art fincere againft the fears of final Apoftafie. Though fincerity doth not priviledge thee from falling, yet thy Covenant-ftate which thou art in ( if fincerej fecures thee from final Apoftafie. Becaufe thyftockof grace in handisfmall, thou queftioneft thy perfevering ; can thefe weak legs ( thinkeft thou ) bring me to my journies end; thefe few pence in my purfc ( little grace in my heart ) bear my charges all the way to heaven,througn fo many expences of trials and temptations? Truly no, if thouwertto receive no more than thou haft at prefent; the bread thou haft in the cupboard will not maintain thee all thy life; but ( foul ) thou haft a Cove- nant will help thee to more when that grows low ; hath noc God taught thee to pray for thy daily breads and doft thou not finde that the bleffing of God in thy calling diligently followed, fupplies thee from day to day ? And haft thoa not the fame bond to fue for thy fpiritual daily bread ? haft thou not a Father in heaven, that knows what thou needeft for thy foul as well as body * haft thou not a dear brother, yea5 husband that is gone to heaven, where plenty of all grace is to be had, and that on purpofe on his childrens errand, that he might keep their fouls graces and comforts alive in this neceffitous world ? All power is in hi* hands, he may go to the heap, and fend what he pleafe for your fuccour, and can you ftarve while he hath fulnelTe of

grace

girt about with truth. 2 C I

grace by him that hath undertaken to provide for you, Lu\c 10. 3 <j. The two pence which the Samaritan leit,were noc enough to pay for cure and board of the wounded man ; there- fore he pafleth his word for all that i.e jhould need be fides ; Chrift doth not only give a little grace in hand, but his bond for more to the fincere foul, even as much as will bring them to heaven, P/V.84. I 1 .Gtace and glory h? will give> and no good thing will he with-}. old fism them that walk^nprighiy.

Fifthly, take heed of refting on, or glorying in thy fincerity. Vfe 5 'Tis trwe, it will enable thee to refill temptations, and recover out, when in temptation ; but who enables that ? where grows the root that feeds thy grace ? not in thy own ground, but in heaven; it is God alone that holds thee and it in life ; he that gave it, is at colt to keep it. The Lord is thy ftrengthja him be thy fong ; What can the Axe, though fharp, do, without the Workman $ Shall the Axe fay I have cut down, or the Chizel, I have carv'd ? is it not the skill and art of the Workman rather? when able to refift temptation, fay, The Lord was on my fide •, or tlfe I hr.d fallen -, Set up an Eben-Ez-cr^ and write on it, hi- therto the Lord hath helped me.

Though God promifeth in the Pfj/me even now cited,to give orace and glory to the upright ; yet he will not give the glory of his grace to uprightneffe , 2 Sam. 22. 24. we have David ailerting his uprightneife , and how he waspreferv'd by it,/ was nlfo upright before him^and have kept me from mine im({<Atj,vzii<z 25. he declares the fruit of his uprightnefie,hcw God bare tellimony to it by rewarding him for it, in vindicating him before, and giving him victory over his enemies. 7 b.r.fore the Lord hath recommenced n.e according to my rightco'ifneffe-, ac- cording to my cleanncjfe in his eye-fight. Now left he fhould fet up himfdf,or applaud kis own uprightnelle to the prejudice of Goes grace, he fweetly corrects and bounds thefe pailages, v. 32. God is my (her.gth andpv.vtr,and he malzetb my n>.iy pe^f'fl. As if the holy man had faid, I rjray miftake me not, I do not afcribe the victory over my enemies within me or without, to my felf and my uprightneffe ; no, God did all, he is my rtrength and power, yea, it is ne that makes my way perfect ; if 1 be f nee re more then others in my way J muft thank him for it, for he makes my way perfect. He found mc at firft as crooked apiece, and walking in as

D d crooked

3 0 2 Having y our leyns

crooked ways as any other, but he made me and my way perfeft -andltrait. Had God pleafed, he could have made Saul as per- fect as D*-z//V;had God left Davidfiz would have been as croak- ed and falfe- hearted as SattU

The laft branch of the point was, fincerity hath a comforting fir:ngth in all forts of affliction. The Applicatory improvement cf which fhall be only this. <£; r( Let it reach us not to fear affliction , but hypcrlfie.VtzWz\z ic

f friends jafflic'tion is a harmlefle thing to a fincere fouI;it cannot be fo great as to make it inconfiftent with his joy and comfort ; a gracious foul in the moft fharp affii&ron can fpare his tears and pity to bellow them on the hypocrite, when in all his pomp and glory ; he hath that in his bolome that gives him more comfor- table apprehenfions of his own afflic~tion,then ftanders by have5o: can have of therrf- which made once a holy .man(f when the pangs of death were on him)to ask a fervant of his,vveepingby his bed- fide for hivi^tvhat fhc meant by her fears ,faying,»<?z erf ear that my heavenly Father wiH do w? any hurt. Indeed affliction is not joy- ous to the flelh, which hatrunade fome of Gods dear children awhile to fhrink, but after they have been acquainted with the work, and the comforts which God beftows on his poor pri- foners through the grate, they have learn't another tune, like the bird that at flrft putting into the Cage flutters, and fhews her diflike of her reftraint,but afterwards comes to fing more fweet- ly, than when at liberty to flie where fhe pleafed. Be not there- fore fo thoughtful about affliction, but careful againft hypo- crftie'j if the bed of affliction proves hard anduneafieto thee, it is thy felf that brings with thee what makes it fo. Approve thy felf to God, ancttruft him who hath promifed to be his Saints bed-maAer in affli^iea, to make it foft and eafie for thee. O what a cutting word will it be in a dying houre, when thou art crying, Lord, Lord, mercy on a poor creature, to hear the Lord fay, I know thee not; 'tis not the voice of a fincere foul,buc an hypocrite that howlesoji his bed of forrow? what then wilt thou do, when fallen into the hands of God, with whom thou hall but jugled in thy profcfiion, and never fincerery didft love ? if that fpeech was fo confounding to the Patriarchs, I amjofeph whom y oh fo/d,ihzt ihzy could not endure his prefence,knowing iheirowngbjlt; how intolerable wilUc be to hear from Gods- own

The breajl-plate ofrighteoufneffe.

ac3

own mouth fuch language in a time of diftrefle ; I am God whom you have mock't,'abufed and fold away for the enjoyment of your Ms, and do you now come to me ? Have I any thing for you but a hell to torment you into all eter- nity?

Verse 14/

And having on the breajl-plate of righte* onfhefje.

tHefe words prefent us with a fecond piece of Armour commended to , and charged upon all Ch rifts fouldiers, oA breaft-plate, andthemet- tal it is to be made of, Rightewfmfe. Con- cerning which, a double enquiry would be made. Firft,what right s^ufm^e ishereiatend

ed. Secondly, why compared to this piece of the fouldiers Ar*

mour,the Breaft-plate.

Dda

CHAP.

QCa And having on

fcfr.0ictf.m<j. ctocr.cr. Qxhfcih fr.fc&w.ti: oichio;cr.aichtr.c^ch)C7i CHAP. L Contains the Explication of the words.

F

Trft, what is the righteouf/iefi here meant ? the Scripture fpeaks of a twofold right eou[r,ej\e% the one legale the other evangelical.

Firfty a legal righteonfnejfe^ that which God required of man

1 • in the Covenant of Works,.&>zw. io,$.Mofes dcfcribeth the right e-

cufnefi which « of the Lawjhat the man which dQth thofe things

fhall live. Three things concur to make up this Law-righte-

oufnefle.

Firft, an obedience abfolutely perfect to the Law of God, that is perfect extenjizi , in regard of the objeit ; intenfi-dt in regard of the fubjec-tjthe whole Law mult be kept with the whole heart; the leaft deleft either of part or degree in the obedience fpoiles all.

Secondly, this perfect obedience to the Law of God mutt be ferfonally performed by him that is thus righteous. The man that doth t he fe things (hall live ','m. that Covenant God had but mans fingle bond for performance, (no furety engaged with him ) fo that God having none elfe to come upon for the default, it was necefiary (except God will lofe his debt ) to exa& itperfonally on every man.

Thirdly, this perfect perfonal obedience mufi be perpetual. This Law allows no after-game ; if the Law be once broken, ( though but in one wry thought) there is no place for repent- ance in that Covenant, though it were attended with a life after- ward never fo exact and fpotlefle. After-obedience, which but due, cannot make amends for former, difobediencej he doth not fatisfie-the Law for killing a man once, that dorh lb no more. How defperate were our condition, if we could no: be lifted in

Chriils

the breajl-plate of righteottfaeflh. 205

Chrifts mufter-rolf, till we were provided cf fuch abreaft-piate as this is? Jdim indeed had fuch a righteoufnefle made to his hand, his heart and the Law were unilbns ; it anfwered it,as face anfwers face in a glafie '; it was as natural to him to be righteous, as now it is to his posterity to be unrighteous. God was the engraver of his own image upon man, which conffted in righteoufnefle and holineffe; and he who made all fo perfect, that upon a review of rhe whole Creation, he neither added, nor altered any thing,but fa» all very good, was not lefle curi- ous in the mafter-piece of all his work,/;* made man perfecl.But tAdam finn'd,and defiled our nature ; and now our nature defiles us, fo that never lince could <lA dams plate (righteoufnefle I mean ) fit the breaft of any meer man ; if God would fave all the world for one fuch righteous man, ( as once he offer'd to do Sodom for ten) he could not be found. The <^4pft!e divides all the wo: Id into fw and Ge, ti/e, Rom. 3 . 9. he is not afraid to lay them all in the dirt, they are all under finne, there is nor.c righteous^ no not one. Not the braggert Phi/ofopbcr among the ijentiles, nor theprecifeft *Tha-/'fe among the Jews; we may go yet further,not the holieft Saint that ever lived can Hand righ- teous before that bar. Enter not into judgment with thy fer- vant, (faith David) for in thy fight ft. ill no living man he juftifitd-, Pfal. 143. 2. God hath nailed that door up, that none can for ever enter by a Law-righteouinefie into rife and happinefle. This way to heaven is like the Northen pafiage to the Indies^ whoever attempts it,is furetobe frozen up before he gets half way thichsr. +

The fecond righteoufnefle which the Scripture fpeaks of, is 2

an evangelical righteoufaejfe. Now this alio 1st irofold ; A r'ijtli^ teoxfneffe imput idjr imparted j Tin imput ed rig/ teoptfneJfey is that which is wrought byChrift for the believer ; "the imparted, that which is wrought by Chrift in the believer. The firft of there the imtutedrightcau,fncffe^\s the righteoufnefs of our juftiheation, that by which the believer (lands juft and righteous before Go.}, and is called by way of dillin&ion from the latter , tie righte- oafneife of G^3Rom.^.2T. Rom. 10.3. Notasif the other righ- teoufneiTe were not of God alio ; But,

Firft, tacaufe this is not only wrought by Chrift, but alfo perform'd in Chriit, who U God • and not inherent in us, though

D d 3 for

Q06 And having on

for us ; fo that the benefit of it redounds by faith to us , as if we had wrought it; hence Chrift is call'd the Lord ofir right.* euf'cjfe.

Secondly Jozoiufe this is the righteoufnefle, and not the other, which God hath ordained to be the meritorious caufe of the ju- ftification of our perfons, and alfo acceptation of our inherent righteoufnefle imparted by him to us. Now this righteoufnefs belongs to the fourth piece of zArmonr^thefh^eld of /W^indeed we finde it bearing its name from that grace, TZ^om.q. 1 1. where it is called t/ertghteoftfnejfeoffaithjxc&iife apprehended and ap- plied by faith unto the foul ; the righteoufncffc therefore which is here compared to the foeafl-pUte , is the latter of the two, and that is the righteoufnefle of our fanctification, which I called a righteoufnefle imparted, or a righteoufnefle wrought by Chrift in the believer. Now this take thus defcribed.

It is a fupernatural principle of a new life,planted in the heart of every childe of God by the powerful operation of the holy Spirit, whereby they endeavour to approve themfelves to God and man, in performing what the Word of God requires to be performed to both. Briefly let us unfold what is rolled up in this defcription. x . Firft, here is the efficient > or workman, the hlj Spirit -t hence

it ky the feveral parts of holinelTe are called/rw/r/*/ the Spirit , Gal. <?.22. if the Spirit be not at the root, no fuch fruit can be feen on the branches as holinefle ; fenfttai, and not having the Spirit are infeparably coupled, fade 19. Man by his fall hath a double lofle ; Gods lo«e to him, his likenefle to God. Chrift reftores both to his children,thefir{t by his righteoufnefle im- puted to them ; the fecond by his Spirit re-imparting the loft image of God to them , which conf (Is in righteoufnefle and true holinefle ; who, but a man can impart his own nature,and be°et a childe like himfelf? and who, but the Spirit of God can make a creature like God, by making him partaker of the divine na- • ture f

a. SecondIy,here is the work produced. A fnpernatura/ principle

of a. new l.fe ;

1 . By a principle of life,I mean,an inward difpofition and qua- lity, fweetIy,powerfully and conftantly inclining it to that which is holy ; fo that the Chriftian ( though paffive^in the produ£i-

on^

the breajl-plate of righteokfneffe. 207

on J is afterward active, and co-working with the Spirit in alj anions of holinefie,not as a life-lefs inftrument is in the hand of aMufitian, but as a living childe in the band of a father; there- fore they are faid to be led by the Sp.'rit^Rom. 8.

2.'Tis a principle of new hfe,the Spirits work was not to chafe and recover what was fwooning, but to work a life de novo, in a foul quite dead ; you hath he qn ck^nsd who were dead in tref- paffes.'ihz Divel comes as an Oratour to perfwade by argument, when he tempts; the Spirit as a Creatour when he converts. The Divel draws forth and enkindles what he findes raked up in the heart before .• But the holy Spirit puts into the foul what he findes not there, called in Scripture the feed of God>i Joh.3.9. (fhrift form'.d in you, Gal.4.19. the new crevturefj?\.6.\\. the Lave put by God into the inner man^ Jerem . 31.33 .which Paul calls the Lave of the Sprit of life in Chr'fi J<?yVr,Rom.8.2.

3. It is a fupernatural principle by which we diftinguirh it from aAdams righteoufnetfeandholine{fe,which was connatu- ral to him, as now fin is to us; and had he Rood, would have been propagated to us , as naturally as now his finne is. Holinefle was as natural ^ to ^Adr/ns foul , as health was to his body,they both refulting exprirxiplis rettt confiitnt is ,from principles pure and right difpofed.

Thirdly,here is the foil or fubject in which the Spirit plants this ?•

principle of holinef»//»f ehilde of God ; Becaufe ye are fonnesyhe hath Jent the Spirit of his Sonne into your hearts, Gad. 4.6. noc a ehilde in all his family that is unlike his father,** is the heaven- ly, fo are they that are heavenly ,and none bur children have this ftamp of true holiaeflfc on them. As the Apoftle, Rom. 8. 9. concludes, we have not the Spirit if we le m the fiejh, (that is in an unholy finful ftate ) fo he concludes, we are not his ( chil- dten)if we have not his Spirit thns transforming and fan&ifying us. There is indeed a holinefle and fan&ifi cation taken in a large fenfe, which may be found in fuch as are not children, fo all the children of believers are holy, 1 C°r-j- who are not all chil- dren of God; yea, falfeprofeffors alfogaine the name of be- ing fan&ified, Heb. 10. 29. becaufe they pretend to befo; but that which the Scripture calls righteoufnefle and true holinefs, is a fculpture the Spirit ingraves on none, but the children of

God, .

QCy And having on

God. The Spirit fanctihes none but whom Chrift prays his Father to fancYifie, an J they are his peculiar number given of God to him, John 17.

Fourthly, here is die effiracy of this principle, planted by the Spirit in the heart of a childe of God, whereby he erdctvonn-. As the heart which is the principle of natural life in the body from the inhiiion of natural life,is ever beating and working, io the principle of new life in the foul ever endeavouring. The new creature is not (lill-born ; true holinefle is not a dull habit, that fleeps away the time wkh doing nothing. The woman cured by Ch rill, rofe up prefently and min fired uvto tf.em,Ma.t.%. No fooner this principle is planted in the heart, but the man fifeth up to wait on God, and a£ for God with all his might and main; the feed which the fanctifying Spirit caiHn to the foul, is not loft in the foile, but quickly Ihewsitis alive by the fruit it bears.

Fifnhly,here is the imperfect nature of this principle;as it (hews its reality by endeavouring^o its imperfe£tion,that it enables but to an endeavour, not a full performance. Evangelical holinefle rather makes the creature willing, than able to give full obedi- ence.The Saints heart leaps when his legs do but creep in the way of Gods commandments. Mary zsk't where they had laid Clmifl\ meaning ( ir feems ) to carry him away on her ihouklers,whi"ch llie was nor able for to do; her affections were Wronger than her bick.Tbat principle of holinefle which is in the Saint,makes hiui life at that dury which he can little more than flir. F,iul a Saint of thefirit magnitude, he gives us his own character, with oihir eminent fervants of Chriit, rather from the fincerity of their will and endeavour, than perfection of their wok, He'. 1^.8. Pray for m,for we trvfl we have a good corfcierce^in all things willing to live honejily ; he doth not fay in all things we do livehonedly, as if noltep were taken awry by them. No he durft not fay ib for a world, but thus much he dares aflert for hixfelf and brethren, that they were willing in nil things to do what was holy and righteous ; where willing is not "a weak liitlefle velleiry, but a will exerted in a vigorous endeavour;k weighs as much in an impartial eare, as that of the fame <7W, Acts 24. 16. herein do I exe.e'fe my fe/f; he was fovVJMittg, as to ule his belt* care and labour in the waves of holinefle, arid

having

the breaflfplate of right eoufnefje. , 309

having this teftimony in his own bread . he is not afraid to lay claimtoagoodconfcicnce , though he doth not fully attain to that he delires -t We trxftwe have agsod confcience, willing, &c. he means in the favourable interpretation of the Coipel , for the Law allows no fuch good confcience.

Sixthly, here is the uniformity of this principle in its a&ings^ tf.

To God and man ^ true holineffedoth not divide what God joyns together, God fiake all thefe wcrds^ Exod. 20. Firft table and fe- cond alfo. Now a truly fanctified heart dares not skip,or blot one word God hath writ, but defires to be a faithful executor to per* forme the whole will of God.

Seventhly, here is the order of its a&ing, as u God andmanfoy j\\ firft to God, and then to man •, yea, to God in his rigbteoufnefle and charity to man* 2 Cor. 8.5 . firft gave their own f elves to the Lord9and unto m by the Will of God. God is firft fervM, and man in obedience to the will of God.

Eighthly,here is the rule it goes by 9what theWerdofGod requires; « Apo&eriphal holinefsis no true holinefs,we cannot write inReli- gion a right line without a rule, or by a falfe one. And all are falfe rules befidesthe Word|7» theLaw^andto the teftimony jf they (peal^ not according to thuWordJt is becaufe there is no light in them.\C8. 20

The fecond thing to be enquired, is, why right eeufneffe and ho- linejfe are compared to the breaft-plate. And that is for a twofold ufe that the fouldier makes of, and benefit he receives from this piece of Armour.

Firftjthebreaft-plateprefervesthe moft principal part of the body, and that isthebreaft, where the very vitals of man are clofely coucht together, and where a (hot and ftab is more deadly than in other parts that are remote from the fountaineof life. A man may out- live many wounds received in the armesor legs, but a ftab in the heart or other vital parts is the certain meffenger of death approaching.Thusrighteoufnefleand holinefle preferve the principal part of a Chriftian , his foul and confcience j We live or die fpiritually , yea eternally , as we look to our fouls and confcienccs. ' Tis not a wound in eftate, credit^ or any o- ther worldly enjoyment that kills us in this fenfe. Tbefe touch not, hazard not the Chriftians life any more, than the (having of the beard, or pairing of the nailes do the mans; fpiritual vitals are feated in the foul and confcience • it muft be a fpiritual dagger

E e that

2io Andbavwg on

that ftabs thele, and that only isfinne, which is faid to hmtfvr ' the precious life, Proverbs 6. 26 . 1 his is the dart that ftrikes the young man through the liver , whohafteth to his luft,as the bird to the fnare , and knmcth not that it is fcr his life , proverbs 7. Now righteoufnefle and holinetfe defend the confeience from all wounds and harmes from finne , which is the weapon Satan ufcth to give the confeience its deadly Itab with.

Secondly ,. the breaft-flate by defending this principal part, emboldens the fouldier, and makes him fealeffe of danger, and that is as neceflary in fight as the other-, it is almoft all one for an army to be killed or cowed j A dead fouldier flain upon the place t will do in a manner as much good , as a dead-hearted fouldier that is difmayed with fear •, his heart is killed while he is alive •, And a naked breaft expofcth the unarmed fouldier to a trembling heart; whereas one other- wife cowardly, having his breaft defended with a plate of proof, will the more boldly venture upon the pikes* Thus righteoufnefle by defending the confeience, fills the creature with courage in the face of death and danger, whereas guilt (which is tbenakednefleofthe foul) puts the (louteftfinner into a fha- kingfit of fear. The wicked flee when no man purfuet h, but the z3 1.! rigbttow are bold as a lion. They fay (heep are feared with the clatter of their own feet as they run, fo is the (inner with the din of his guilt. No fooner »s?dam faw his plate off, and himfelf to be naked, but he is afraid at Gods voice, as if he had never been acquainted with him. Never can we recover truly our courage, till we recover our hchnefle.- Jfonr heart condemn us notfhen have 7i>g h/dnejfe with God, I John 3.. 21.

CHAP.

the bre aft- plate ofrighteoitfnejje.

211

7777$7$$

CHAP. II.

A fbort point from the connexion of this piece of Ar- mour with the firft ; Rigbteoufnejfe with Truth,

Note]

THe words thus opened, theObfervations are noweafie to be drawn from them^ but the copulative, And , with which this piece of Armour is fo clofely buckled to the former , bids us make a little ftand , to take notice, how lovingly truth and holinefs are here conjoyn'd like the fifter-curtains of the Tabernacle (fo 2(S*'

called in the Hebrew) and 'tis pity any (hould unclafp them,which God hath fo fitted each to other. Let that then be the not-e from hence.

Note. That truth and holinefle muft go together.

Firft , Take truth for truth of Aoclrine. An orthodox judg- ment , with an unholy heart , and ungodly life, is as uncomely as a mans head would be on a beafts (boulders. That man hath little caufe to brag, that what he holds is truth, if what he doth be wicked j poore wretch , if thou beeft a flave to the De- vil, it matters not to what part thy chaine is fattened, whether head or foot -y he holds thee as fure to him by thy foot in thy practice, as he would by thy head, if heretical and blafphemous; yea , thou art worfe on it in fome refpe&s, than they who are like themfelves all over. Thy wickednefie is greater , becaufc commit ted in the face of truth; many, the miftakes of their er- roneous judgements , betray them^ unto the unhohnefTe of their practice . their wicked lives are the conclufion which follows neceffarily upon the premifes of their errours ^ but thy judge- ment lights thee another way (except thou meancft further to

Ec i ac-

2 , 2 And having on

accumulate thy fin by fathering thy unholineffe on truth it feif ) They only miffe their way to heaven in the dark,or are mifled by afalfelight of an erroneous judgment, which pb fli by rectified , would bring them back into the path of holinefs,but thou finncft by the broad light of truth, and goeft on boldly to hell at noon- day-, like the Devil himfelf, who knows truth from errour well enough , but hates to be ruled by it. Should a Minftrel fing to a fweet tune with her voice , and play to another with her hand that is harfh and difpleafing -, fuch mufick would more grate the judicious eare, than if (he hadfung to what {he plaid? Thus to fing to truth with our judgement, and play wickednefle with our heart and hand in our life, is more abhorring to God and all good men, than where the judgement is erroneous, as well as the life ungodly. Nahajh had not enraged David fo much, if he had come with an army of twenty thoufand men into the field againft him -y as he did by abufing his Embafladours fo bafe- ly. The open hoftility which many expreffe by their ungodly lives, does not fo much provoke God, as the bafe ufage they give to his truth , which he fends to treat with them j yea, in them. This kindles the fire of his wrath into a flame to pur- pofe, when he fees men put fcorne upon his truth, by walking contrary to the light of it, and imprifoning it from having any command over them in their lives,and yet own it to be the truth of God.

Secondly, take it for truth of heart, and fo truth and holmefle muft go together. In vaine do men pretend to fincerity , if they be unholy in their lives. God owns no unholy fincerity. The termes do clafh one with another ; fincerity teacheth the foul to point at the right end of all itsadions, the glory of God j now it is not enough to fee the ght end before us, but to walk inthcright way to it-, we fh«iIncve»-comeat Gods glory out of Gods way ^ holineflermd righteoufnelTe is the fincere mans path fet b^ God as a caufie on w^ if h he is towaJk both to the glorifying ofGod,and the being glorified byGod.Now he that thinks to find' a fliorter cut,and a neerer way to obtain this end,than thiswav,h« taks but pains co undo bimfeif As he finds a new way of glorifying G< d, which God hath not chalkt, io he muft finde a new heaven wh c b God hath not prepared, or elfe he muft go without one to icward him foi his paines. O friends / look to finde this ftamp

of

the breaft-plate of right eonfnejft. 21

of righteoufnefle and holinefs on your fincerity.The/>m/fr£faich, hell is full of good wifhes, of fuch, who now (when 'cis coo lace, wiQi they had afted their pare otherwife when on earth , than they did. And do you not think there are there , more than a good ftore of good meanings alio ? fuch who pretended , when on earth, they meant well, and their hearts were honeft , howe- ver it hapt that their lives were otherwife > what a ftrange delu- fion is this ? if one (hould fay, though all the water the bucket brings up, be naught and (linking, yet that which is in the well is all fweet, who would believe him ? Thy heart upright, and thy meanings good, when all that proceeds from thy heart in thy life is wicked, how can it be f who will believe thee ? furely thou doeft not thy felf.

CHAP.III.

Wherein the grand point from the words is laid down^ that the Chrifiians efpecial care jhonldbe to keep on hk breajl-plate, i. e. maintaine the power ofholinejje in his conversation % with the fir ft reason of the point taken from God> his de- fign as to this.

IT is now time , having meafured the ground, to lay the bot- tome ftone, on which the ftru&ure from thefe words is to be reared. I thought to have drawn out fevcral points as diftind foundations to build our difcourfe upon^ but {hall now rather choofe to unite all in a (ingle point (as one main building.) though I make a few more roomes therein, to entertaine, what elfe ftiouid have been handled feverally. The point is this.

Ee 3 Tott.

0 1 * And having on

~-« rjT" cI)<$r. That he, who means to be aCbriftian indeed, muft en- deavour to maintain the power of holinefle and rigbteoufnefTe h his life and converfation. This is to have the breaft- plate of righteoulneiTe , and to have it on alfo j he is a holy righteous man that ha:h a work of grace and holinefle in his hearths he a living man that hath a principle of life inhm •. but he main- tains the power of holinelTe that exerts this vigoroufly in his dai- ly walking, as he the power of natural life, in whom the prin- ciple of life feated in the heart impowers every member to do itsparticular office in the body ftrenuoufly. Thus walkt the fri- mtive £ hriftians Qn whofe veines% faith ferom, the bloed of Qkrift Was yet warm e)theit great care wa9 to keep on this breaif-plate of righteoufnefle clofe and entire, that it neither might loofen by negligence, nor be broken by prefumptuous finning -y the character then a Saint was known by from other men, was his ho'y walking, Luke 1. 1 5. There 'tis faid of Zacharias and E- lizabeth, 7 bey vette both righteous before God , walking in all the Cwvdvdments and Ordinances of the Lord blameltffe. This was alfo holy Pauls every days cxercife, to have alwajes a cenfei* ence void of offence towards God and man, Afts 24. Never did any more curioufly watch the health of their body, than he attended to the health of his foul, that no unholinefle, or unrighteoufnefle (which is the only bane of it) might diftemper and defile it. And truly we who come after fuch holy ones in the fame profeflion, do binde our felves to our good behaviour, that we will walk holily and righteoufly as they did. The point carries its evidence on its fore head, and needs rather preffing , than proving •, and there- fore I may be pardoned if the demon ft rations of the point be handled as well as motives to, as reafons for the duty, which will fpare work in the Application. Reafons of the point fhall be ta- ken from feveral heads. 1. Firft, in regard of God,whofe great defigne is to have his peo-

ple a holy people. This is enough to oblige, yea to provoke e- vcry Chriftian to promote what God hath fo ftrongly fet upon his heart to eflfecft. He deferves to be cafheer'd , that endea- vours nottopurfuewhat his General declares to be his defigne. And he to have his name blotted out of Chrifts mufter-roli, whofe heart ftandsnot on tip-toes ready to march, yea, to run on his defigne. It is an honourable Epitaph which Paul fets

on

the breafi -plate of right eon fnejfe , 2 I

on the memory of David long before deceafed, Attsi^. ?6. that he in hk own generation fcrv'd the will of God ^ he made it the bufineflfe of his life to carry on Gods defignes. And all gra- cious hearts toucht with the fame loadftone of Gods love ftand to the fame point". All the private ends of a fince e foul are (wallowed up in this , that he may do the will of God in hk gene- ration. This he heartily prayes for, Thy will he done, this is his ftudy to finde what is the good and acceptable will of God^ which is the very caufe why he loves the Bible above all other books of the world be/ide, becaufe in none but that can he finde, whac is the minde and will of God concerning him. Now I (hall en- deavour to (hew, that this is the great defigneof God to have his people holy. It runs like a filvet thread through all Godso- ther defignes.

SECT. I.

fFirft , it appears in his very decrees, which (fo far as they are printed and expofed to our view in the Scripture) we may (afe- ly look into. What was God driving at in his electing fome out of the lump of mankinde ? was it only their impunity he defiredB that while others were left to fwim in torment and mifery, the/ (hould only be exempted from that infelicicy ? no fure • the A^ poftle will tell us more, Ephef. 1.4. He hath chojen m in him be- fore the foundation of the world , that wefljould be holy. Mark, not becaufe heforefaw that they would be of themfelves holy , but that they (hould be holy ; this was that God refolved he would make them to be. As if fome curious workman feeing a Forreft: growing upon his own ground of trees (all alike, not one better than another) (hould mark fome above all the reft, and fet them apart in his thoughts, as tefolving to make fome rare pieces o£ workmanftiip of them. Thus God chofe fome out of the lump oi man- kinde,whom he fet apart for this purpofe, to carve his own image upon them , which confifts in righteonfneiTe and true holinefle; a piece of fuch rare workmanfliip, which when God hath finifht, and (hall (hew it to men and Angels, will appear to exceed the fa brick of heaven and earth it felf.

SECT,

2 1 6 And having on

SECT. II.

Secondly, it was his defigne in Tending his Sonne into the world. It could be no fmall occafion that brought him hitber. God wants not fervants to go on his ordinary errands. The glorious Angels, who behold his face continually , are ready co flie where-ever he fends them. But hereGcdhada workto do of fuch importance , that he would put truft not in his fer- van's, but his Sonne alone to accomplifh. Now what Gods defign was in this great work,will appear by knowing whatChrift was , for they were f both Father and Sonne) agreed , what {hould be done before he came upon the ftage of action. See ther- fore the very bottom ofChrifts heart in this hisgreat undertaking open'd , Titus. 2. 14. He gave himfelf for us^that he might re- deem us from all iniquity^ and purine unto himfelf a peculiar pecple zealous of good worlds j Had man kept his primitive r ghteoufnefs, (Thrifts paine and paincs had been fpared. It was mans loft holinefle he came to recover. It had not been an enterprize becoming the greatnefle and holinefle of fuch a one as the Son of God to engage for,kfle than this. Both God and man,bc- tween whom Chrift comes to negociate, call for holinefle. Gois glory, mans happinefle^neither of which can be attain'd, except holinefle be reftored to man. Not Gods glory, who as he is glorious in the holinefle of his own nature and works, fo is he glorified by the holinefle of his peoples hearts and lives ; were it poflible (which is the heighth of all blafphemy but to think,) that the holinefle of God could be feparatcd from any of his attributes or works ^ God himfelf would ceafe to be glorious; his fovercignty would degenerate into tyranny, his wifdom in- to craft, his juftice into cruelty, &c. Now the glory of all Gods attributes and works, refulting from his holinefle in them all, it follows that then we glorifie God, when we give him the glory of his holinefle, and who but a holy creature, will or can do that ? while man ftands under the power of finne, how can he give God the glory of that , which his own finful nature makes him defie, and hate God (or ? Had Chrifts defigne there- fore been to procure man a pardon, and not reftore his loft 4. ho-

t he brejft-plate of right eouftieffe. 5 1 7

holinefle, he had been but a CM.nfier of fim.es, and inftead of bringing glory to God, he had fee hnne in the Throne, and only obtain'd a liberty for the creature todiilionojr God with- out controll. Again, mans nappinelte co Jd no: have been ob- tain'd without a recovery of his loft holinefle. Maas happi- liefle ftands in his likeneffe to God, and fruition of uod ; he muft have the firft, before he can enjoy the latter; he muft be like God, before God can take any liking in him; and God rnuft take full content in man, before he admits him to the enjoyment of himfelf, which that he may do , Chrift under- takes to make his people holy, as God is holy. You fee now what was the great defigne that the heart of Chrift was fo full with, to make us a holy people. Well therefore may the A- poftle bring in that heavy charge againft all unholy profeflours, which he doth with tears, Phi/. 3. 18. That tbiy are enemies of the Croffe of Chrift-. Chrift came to deftroy the works of the Divel ; The loofe unholy walker, he goes about to deftroy the work of Chrift. The Lord Jefus lays down his heart-blood to redeem fouls out of the hand of finne and Satan, that they may be free to ferveGod without fear in holinefle; and the loofe Chriftian,(if I may call himfo) denies the Lordtha b3ught him, and delivers up himfelf bafely unto his old bondage, from which Chrift had ranfom'd him with fo great a fumme j vvhofe heart doth not tremble at fuch horrid inDrati- tude? * *

SECT. III.

Thirdly, it is Gods great defigne in the regenerating work of the Spirit on the hearts of his people,to make them righteous, and fit them to walk holily before him, £**£ )6: i6> 27. where Godpromifeth a new heart, and to put his Spirit into tkem',m& why will he do this ? that he may caufe them to walk^ in his fla- ttttes, keep his judgments, and do the v. An old hea*t would hive ferved well enough to have done the Divds drudge y withal. But God intending them "for more high and noble employments© lift up their head out of fins pnfon, and prefer them to his

F f own

3 x g And having on

ownfervice, therefore he throws away their goale cloaths, and beautifies them with the graces of his Spirit, that their hearts may fuit their work. When God ordered the Temple to be b. it with fuch cuiious care and coilly materials, he declared that he interidecfk for holy ufe; Thar was not 10 glorious as the ipiritual Temple of a regenerate heart is,which is \ht norhmanfktp of God />/«;/*//, Eph.2,10. and for what intent rear'd by htm, if we read on,we may tee>('reated in thrift Jefus unto gooAixorkjy which Coi hath fwc-orda'.r.ei that we (hott/d vcall^ in them. This accents the unrighteoufneffe and unholinefle of a Saint with a circumflex, it lays a deeper aggravation I mean upon his finne, than others, becaufe committed againft fuch a work of theSpiric as none have in the world befides. A finne acted in the Temple was greater than if the fame had been by a Jew committed in his private dwelling, becaufe the Temple was a confecrated place. The Saint is a confecrated perfon,and by a&s of unrighteoufnefle he profanes Gods Temple j The finne of another is theft, be- caufe he robs God of the glory due to him;but the fin of a Saint it facriledge,becaufe he robs God of that which is devoted to him in an efpecial manner.Better not to repent at all, than to repent of our repentance; not to vow and dedicate our felves to him,and after this to enquire how we may evade and repeal this a&;fuch a one tells the world h« findes fome iniquity in (W,that alters his opinion and practice formerly taken up by him. In a word, the Saint is not only by the Spirit confecrated to God, but by the Spirit indued with a new life from God; yon hath he qtiicknd, who were dead in treffafies and fins Jbph. 2. 1. A noble principle of high extrac"tion,given you on a high defigne, that you jfhould live up to that principle in righteoufneffe and holineffe; when God breath'd a rational foul into man, he intended not that he fhould live with the beafts, and as the beafts; nor that thou (hould'tt have thy converfation as ameer carnal man doth, but that as thou haft received Cl.rftyfo tkon{honldftwalk^inhim,Co\. 2. 6. The Ayoftle blames the ( orinthians for living below them- felves, and like the poor-fpirited men of the world in their corrupt pailions : Are ye not carnal^and walk^ as men} I Cor. 3.2. when thou Chriftian afteft unholily , thou finneft at a high rate indeed; o, hers fin againft the light of God in their confei- ences,there is the furthest they can go; but thou finn'ft againft the

life

the breafl-plate of right eonfnefje. g I g

life of God in thy very hear r. The more unnuurai any ail h, the more horrid. Tis unnatural tor a man to be cruel to his own flefh ; for a woman to go about to kill the childe in her womb ! O how your ears tingle at fuch a flagitious aft , what then art thou going to do, when by thy unholy walking thou art killing the babe of grace in thyioul? Is Herod mark'c for a bloody man that would have butcher 'd Chrift newly born in the worldpand canft thou without horror attempt the murdering of Chrift newly form'd in thy heart ?

SECT. IV.

Fourthly, it. is the great defigne God drives ac in his Word and Ordinances, to make his people holy and righteous. The Word of God, 'tis both feed to beget, and food to nourifh holineiTe begotten in the heart ; every part of it contributes to this defign abundantly. The preceptive part affords a perfect rule of holineiTe for the Saint to walk by, not accommodated to the humours of any, as mens laws are, who make their laws as Taylours their garments, to fit the crooked bodies they are for, fo they the crooked minde of men.The commands of God gra- tifie the lufts of none, they are futed to the holy nature of God, not the unholy hearts of men. The promifes prefent us with ad~ mirable encouragements to toll and allure us on in the way of holineiTe ; all of them fo warily laid,that an unholy heart cannot without violence to his confcience, lay chime to any one of them, (God having fet that flamiug fword,confcience,in the fin- ners bofome, to keep him off from touching or tailing the fruit of this tree of life J and if any profane heart be fo bold , while he is walking in the ways of unrighteoufnefle, to finder any of the treafure that is lock't up in the promifes , it doth not long flay in i heir hands, but God fooner or later, makes them throw it away as Judas his thirty p eces^hzir confciences telling them they are not the right owners; falie comforts from the promifes, like riches ( which Solomm fpeaks o£)makc themfefocs w'mgs and fie art.iy from the unholy wretch,when he thinks he ismoftfureof them. *Again, the threat nings^ the mimtory part of the Word, this runnes like a devouring gulph on either

Ff2 fide

220 And having on

fide of the narrow path of holineileand righreoufnefle , ready tofwallowupevery foul that walks cot therein, Rom. i. j8. For the wrath of God ii reiealed jrom heaven agdinSb attungodU- neffe e.nd mrigkteottfxeffe of men. To the promiffory and mina- tory is annexed the exemplary part of the Word, .as book-cafes to confirm our faith concerning the truth and certainty of both. The promifesthey areback't with the examples of holy men and women, who have beaten the path of holineflfe for us, and through faith a,nd patience in their holy courfe, have at iaft ob- tain 'd the comfort of the promifes in heavens bluTe, to the un- fpeakable encouragement of all that are afcending the hill after, them .To the threatnings are annext many fad examples of unholy fouls, who have undone themfelves,and damned their own fouls in unholy wayes, whofe carcail'es are. as it were thrown up®n theuSoreof the Word, andexpofed to our view in reading and hea- ing of it,that we may be kept from being ingulft in thofe 'fins that were their perdition, i Cor- lo.6. Thefe were our examples jo the Intent rve Jhoald not lufi after evil things as they alfro lufled. Thus we fee how the whole compofure of the Scripture befriends hclincffe, and fpeaks what thedefignof God therein is, which yet to carry on the more ftrongly, God hath appointed many holy Ordinances to quicken the Word upon our hearts. . Indeed all of them are but the Word in feveral forms, Hearing, Pray- er, Sacraments, Meditation, holy Conference ; the Word is the fub;e6t matter of them all ; only as a wife Phyjician doth prepare the fame drug feveral wayes, fometimes to be taken one way, fometime another, to make it more effectual, and refrefh his Patient with variety 5 fo the Lord conlulting our weaknefle,dorh by his Word adminirtring it ro us now in this, and anon in that Ordinance for our greater delight and profit, aiming ftillatthe fame end in all, even the promoting of holinefie in the hearts an lives of his people ; what are they all but as veins and, arteries, by which Chrift conveighs the life-blood and fpirits of holinellc into every member of nis myllical body ? The Church i thegyden, Chrilt the fountain, every Ordinance as a pipe fro a hi n, to w tc-r all rhc beds in this garden ; an : why , but to .a.ake th^rn more abundant in the fruits of righteoufnefle ?

SECT,

the breaft-plate of right eohfnejje.

225

SECT. V.

Fifthly, 'tis his defign in all his £ rovidences. <jAll things (that is, ail providences efpecially ) veark^ together for good to th.m that loveGody Rom. 8. 28. and how do they work for their, good, but by making them more good and more holy? providences are good and evil to us as they rinde, or make us better or worfe; nothing is good to him that is evil* As God makes ufe of all thefeafonsof the year for the harveft, the froft and cold of the Winter as well as the heat of the Summer; fo doth he of fair and foul, pleafing and unpleafing providences for promoting holi- nefle; Winter-providences kill the weedsof lufo,and Summer- providences ripen and mellow the fruits of righteoufnefs;when ne affli&s/tis for our profit to make us partakers of his holineffej Heb. 1 2. 10. Afflictions- Bernard compares to the Tcz,e!y which though it belharp and fcratching, is to make the cloth more pure and fine. God would not rub fo hard if it were not to fetch out the dirt that is ingrained in our natures. God loves purity fo well, he had rather fee a hole trunafpotinhischilds garments; when he deals more gently in his providences, and lets his people fit under the funny bank of comforts and enjoy- ments, fencing them from the cold blafts of afniition , 'tis to draw forth the fap of grace, and haften their growth in hoh\. nefie. ?<?«/ underftood this, when he befought the Saints at Row yty the mercies of God to prefent their bodies a living facri- f\ceyholy and acceptable to § o^,Rom. 12. 1. Implying,that mercies camefromGodto us on this very errand; God might reafon- ably expect fuch a return. * The Husband-man , when he lays his compoft on his ground, looks to receive it at harveft again in the fuller crop ; and fo doth God by his mercies; therefore he doth fo vehemently complain of Ifraels ingratitude, Hofea 2.8. She did not k^ore that 1 gave her come and winey and oyley and Multiplied her fih(r,whicb they prepared for Baal.God took it ill, and well might he, that they fliould entertain Baal at his coft i if God fends in any cheer to us, he would have us. know that it is for his own entertainment; he means to come and fup upon his own charge. And what difh is it that pleaf*

F f 3 . eth j

332

And having on

eth Gods palace > Surely, he that would not have his people eat of any unclean thing, will not himfelf. Th;y are the pkafant fruits of holinelfe and righteoufnefle, which Chriit coxes into his garden to feed on, CW.5.1. / am came ino my gard^my Sijter, my Sfoufe, I have gathered my myrrhe ar.d my fricCyl have eaten my honey with my koney-mnb ; I have dmnl^my wir.e with my milkj

3|?33? 'S|£ 3|£3£t 4£t •

CHAP. IV.

'the fecond reafon why the Chriflian (hould wear this breaji-plate of right eoufnejfe , and main- taine the power of holineffe fo careful- ly , taken firom Satans great defigne a- gainjl it*

r^Econdly, in regard of Satan, whofe defigne is as much a- 2. j^ gainft the Saints holineffe, as God is for it. He hath ever a nay to Gods yea ; if God be for holinefle , he muft needs be againft it ; and what {hould be our chief care to de- fend, but that which Satans thoughts and plots are moft laid to aflault and florme ? There is no creature the Divel delights fo to lodge and dwell in, as man; when he enters intoo- ther creatures, it is but one defign againft man ; as when he entred the Serpent, it was to deceive Eve: The [wine, CM- at. 8. 3 2. he pofleiTt them on a defigne to difpofleffe the Girgefexes of the Gofpel ; but might he choofe his own lodging, none pleafeth him but manjand why ? becaufe man only Is capable by bis rational foul of finne and un righteoufnefle. And as he pre- fers mm to quarter in above alt inferiour creituresj fo he had

rather

the breaft-plate of righteonfnejji. 223

rather poffefie the fouls of men tkan their bodies j none but the beft room in the houfe will ferve this unclean fpirit to vomit his blafphemies, anclfpitout his malice in againftGod; and why ? butbecaufe the foul is the proper feat of holinefle and finne. This one gives as the reafon why amongft all the wayes that Satan plagued fob, he did not choofe to make a for- cible entry into his body, and pofTelle him corporally ; for certainly he might, that being fhort of taking away his life fthe only thing referv'dby God out of his commiffion ) and being in his power, fure it was not to fpare fob that trouble ; i*o pity dwells in a Divels heart ; but the very reafon feems to be what an Ancient hath note;dThe Divel waited for higher preferment, heho^edtopofiefiehisfoul, which he longed for a thoufand times'more ; he had rather hear fob himfelf blafpheme God, while he was compos mentis $\% own man,than himfelf in fob ro belch out blafphemies againft God, which would have been the Divels own finne, and not fobs. Thus you fee, 'tis holinefle and ri^hteoufneflehisfpighcis at; no gaine comes to the Divels puke, no victory he counts got , except he can maki the Chriftian lofe his holinefs.He can allow a man to have any thin?, or be any thing, rather than be truly, powerfully holy. It 'is not your riches and worldly enjoyments he crutches fo much as your holinefle. fobfov ought we know, might have enjoy 'd his flocks and herds, his children and fervants, without any difturbance from hell, if the Divel had not feen him to be a oodly man,0#r fearing fjcd^nd efckewing evil.This anger'd the wicked fpirit; now he tries a fall with fob, that if poffible,he may un-faint him, and defpoile him of his breaft-plate of righ- teoufneffe. His plundering of his eftate, butchering his chil- dren, carbonadoing (as I may fay) his body with fore; and boiles, (which were as fo many deep flafiics in his flefh) was but like fame thieves cruel ufage of men whom they would rob, on a defisne to make them confeffe and deliver up their treafure ; woulcfbut fob have thrown the Divel his purfe, his integrity I mean, and let Satan carry, away his good confcience , Satan would foon have unbound him, and not have cared if he had his eftate and children again. Thevvolfe tears the fleece, that he may come to raven on the flefh, and fuck the blood of the fheep ; The life-blood of holinefle is that which this hellifh

murderer

aQ4 And having on

murderer longs to luck out of the Chriftians heart. It is riot a form of godlinefle, or goodly fhews of righteoufnefle the Divel malignes,but the power ; not the name,but the n:w nature it felf blings this Lion fell out of his Den. Satan can live very peaceably as a quiet neighbour by the door of fuch as will content themfelves with an empty name of proteftion ; this alters not his property, nor toucheth his copy-hold. Jttdas his profefii- on ( he knew ) did nor put him a (tep out of his way to hell ; the Divel can Chew a man a way to damnation through duties and Ordinances of Gods worfhip. That covetous, trayterous heart which fuda4 carried with him to hear Chrifts Ser- mon, and preach his own, held him faft enough to the Divel; and therefore he gives him line enough, liberty enough to keep his credit awhile with his fellow Apo.tles ; he cares not though others think him a difciple of Chrift, fo he knows him to be his own Have.

In a word, it is not a fuperftitious holinefle which ofrends- him; how can it ? when he is the inliitutor of it himfelf, and that on a fubtile defign to undermine the true genuine holinefle in the hearts of men; and by this time the Church of Chrifl hath found how deep a contrivance it is. This in all ages hath be^n to the power of holineiTe,vvhat the Ivy is to the Oak ; the wanton embraces of this mock-holineiTe about Religion, hath killed the heart of Scriptural holinefle where-ever it hath prevail'd} 'tis to the true holinefle as the concubine is to the true wife, who is fure to draw the husbands love from her. This brat the Divel hath long put out to nurfe to the 'R^omijh Churchy which hath taken a great deal of pains to bring it up for him; and no wonder when /lie is fo well paid for its maintenance, it having brought her in fo much worldly treafure and riches. No, 'tis holineile in its naked Simplicity, as it is founded upon Scripture-bottome, and guided by Scripture-rule, that he is a fworne enemy a^ainfl. Indeed this is the flag which the foul hangs out, and by which it gives defiance to the Divel, no won- der if heflrives to fhoot it down. Now, and not till now the ceaturc really declares himfelf a friend to God, and ;n enemy to the ^in^dome of darknelTe ; and here is the grounJ of that quarrel, which will never ceafe fo long as he continues an un- clean fpirit, and they to be the holy ones of Cod. zAHtb«t will

lilC

the brejfl-plate of right eoufnejje. % 2 e

live godly in Chr ft Jcfus Jha'l fajfer perfection , 2 Tim. $. 12. Markfirtt, whac it is, that aiakes the Divei and his inilaamems takearmes, and breath (laughter againlt Chriliians, 'Us their goMintffe ; many fpecious pretences perfecutors have to cftfguife their malice ; but the Spine of God chat looks through all their hypocritical mufflers, is privy to the cabinet counleis of their hearts, and thofe infiru&ions which they have from the Dive!, that worketh lb mightily in them,he tells us, l.&that will live god- ly, fhall be perfected ; down-right godlinefle is the Butt they level their arrows at. Again,obferve the kinae of godlinefle at which their blood rifes, <fAll xh&t mil live godly in Chrift feftts. There are more forts of holinefs and godlinefs in the world rh?n one ; But all may have faire quarter at the Divels hands, except this godlinefle inChriftJefus. The Dive 1 hath an implacable malice againft Chrift ; he hates,as I may fo fay,every letter of his name ; that godlinefle which is learnt of him, and derived from him, he oppofeth to death. Chrifiian blood is fweet to his tooth, but the blood of the Chriftians godlinefle is far fweeter. He had rather (if he could^kill that than them, rather draw the Christi- an from his godlinefle,than butcher him for it j yet that he may notftandout, hee'l play at fmall game, and exprefle his cruelty upon their bodies, but it is when he cannot come at their fouls, Heb.l 1.1,-1. They were fawn aj under ,were temptedywere flain.Thzt which thefe bloody men principally defised, was to draw them in to fin,and make Apoftates of them ; and thrrefore they tempted them before they flew them. The Divel accounts that the com- pleatvi&cty, when he can defpoile them of their Armour, and bribe them from their ftedfaftnefle in their holy profeflion. Let her be defiled^and la her eye lookjtp to Z/o#,Micah 4. 7. he had ra- ther fee Saints defiled with unrighteoufnefle and fin, than defiled with their blood and gore. Perfecution^ he hath learnt) doth but mow the Church, which afterward comes up the thicker for it , 'tis unholinefle that ruines it. Perfecutors doth but plough Gods field for him, while he is fowing it with the blood that they let out; but profanefle that roots it up, and lays all wafte, con- ferences and Churches alfo.

CHAP.

a6

And having on

mffMi iiMu iWii «7ir;-« «.ai»»< ff«ht» nr.4bt f j -^ ?gCr cTy-i ^\. vW ^YV . I

I.

CHAP. V.

The third reafon taken from the excellency of rtgh- teonfnejfe and holineffe.

THirdly, in regard of holinefle it felf; The incomparable excellency whereof commands us topurfue ir, and en- deavour k with our utmoft care and (Irength.

Firft, it is an excellency peculiar to the ratioml creature. Jnfe- riour creatures have a goodneffe proper to them, but intellectual beings are only capable of an inward holineil'e. God hw every cr:ature he made to be good\on\y Angls rn&Mdn to be holy ; and if we part with holinefle that ts our crown, we become worfe than the be.ifts tbemfelves ; yea, it is holinefle and riDh- teoufnefle that makes one man differ from another in Gods ac- count. We go by a ralfe heart, when we value men by their ex- ternal advantages. All iiind on a level as to God, till holinejle be fuper-added. Princes in whom is feared the Soveraign power, claim as their prerogative, to fet the jult value on all coyn,what every piece fhall go for; this; penny, and that a pound; much more furely doth it belong to Cod to rate hi^ creatures; and he tells us, The righteous is more excllent than his »:igl:bour^ ProV. 1 2. The tongue if tl e yifl is as choxc [ilve;\bnt the heart of the wicked is little worth yProv.io.2o. The Spirit of God com- pares the righteous to filver and gold, the precioufdt of metals , * which above all other metals are of fuch .accc.mt , that only money made of filver and gold is currant in all Countreys ; Ho- lineffe will go in both worlds ; but external excellencies,fuch as worldly riches, honours, &c. like leather and brafle-mdney, are of no efteem but in this beggarly lower world.

Secondly, it is holinefle chat is, though not our plea, yet our evidence for heaven $ without holincfe mnc (hall fee Cod. Hea- ven

the breaji-plate tf right eonfneffe. 227

ven is a City where righteoufnefle dwells- Though God fuffers the earth to bear for awhile unholy men, ( which it doth not without fweating undet their weight, and groaning tor be rid of this load, ) yet fure he will never pefter heaven with fuch a crew. Before Emch ms translated to heaven, he walk't holily with God on earth, which made Goddefire his company fo foon. O friends! do we like an empry profeiTion, fuch a Religion as will leave usfhortof heaven ? or can we reasonably expect a difpenfation above others, that we fhould commence glorified creatures in heaven, without keeping our acts, and performing the exercifes of godlinede, which God hath laid upon thofe that will ftand Candidates for that place > Certainly what God hath writ in his Word as to this, {hall ftand. He will not make a blot in his decrees for any ; which he (hould, did he alter the method of falvation in the leatf. Either we muft therefore re- nounce our hopes of coming rhicher, or refolve to walk in the path of holinelfe that will lead us thither. That is vain breath which lets not the failes of our affections a [,oing, and our feet a travelling thither, where we would be at la(t.

Thirdly, it is holinefle, and thac maintain'd in its power, that 3.

capacitates us for communion with God in this life.Communion with God is fo delirable, that many pretend to it, that know not what it means;like fome that brag of their acquaintance with fuch a greit man,who may be never law his face,or were admitted in- to his company ; the Spirit of God gives the lie to that man,who faith he hath any acquaintance with God,whilw he kec.)s his ac- quaintance with any un righteoufnefle, a fob. 1.6. If ->*><-■ f<Y we have fellorvlhii) with htmyznd walk, /« dtrkncjfe^ive //f.The Apollle is willing to palfe for a loud liar htmfelf.if he wa:ks in darknefle,and pretends to have fellowillib with God. How can they walk to- gether that are not agreed ? communion is founded on union , and union upon likenefle. And how like are God and the De- vil, holiriefle and unrighteoufneffe one to the other ? There is a valt difference between convening with Ordinances, and having communion with God. A man may have great acquaint- ance with Ordinances, and be a great Granger to God ac the fame time \ every ones that goes to Court, and hangs a- bout the Palace, doth not fpeak with the Prince; and what forry things are Ordinances without this communion With God?

Gga Ordi-

22

g And having on

Ordinances arc as it were the Exchange,where holy fouls trade yvith God by his Spirit tor heavenly creatures, from which they come filled and enriched with grace and comfort. Now what does the unholy wretch ? truly like fome idle perfons that come and walk among Merchants on the Exchange, but have no bufi- neffe there, or commerce whereby they get any advantage. An unholy heart hath no dealings with God, he takes no notice of God, maybe, to be fure God takes no fueh notice of him, as to communicate himfelf gracioufly to him. Nay,fuppofe a perfoa habitually holy, but under the power of forae temptation for the prefent ; whereby he defiles himfelf ,he is in this cafe unfit to have any friendly communion with God. nA rigl teous man fulling do,vn before thtw-ckedjs ( faith Solomon) as a troubled fount ainyand a corrupt Jpringj>vov.2<$.26. much more is he fo when he falls down before the wicked one,and yields to his temptation, now his fpirit is royl and muddied; and if we will not ufe the water of afpring ( though in it felf pure and wholefome ) when it is troubled, or drink of that veflel that runs thick, but ftay while it be fettled and comes clear j can we wonder if Godrefufeth to tafte of thofe duties which a godly perfon performs , be- fore the ftreame be cleared, by the renewing of his repentance for his fin ? a. Fourthly, holinefleinthepowerof it is necefTary to the true

peace and repofeof the foul. I do not fay our peace isbottom'd on the righteoufnefie of our nature or holinelTe of our lives, yet it is ever attended with thefe, No peace to the wicked faith my Cod. We may as foon make the Sea alwayes flill, as an unholy heart truly quiet ; from whence come the inteftine wars in mens bofomes, that fet them at variance with themfelves, but from their own lufis ? thefe break the peace, and keep the man in a continual tempeft. As the Spirit of holinefie comes into the heart and the Scepter of Chrift, (which is a Scepter of righteouf- nefle)bc-ars fw:y in the Iife;fo the ftorme abates more and more, till ir be quite down, which will not be while we are fhort of heaven; There only is perfect reft, becaufe perfect holinefle: "Whence thofe frights and fears which make them aAIagor CM'iffdibj'.rror round *.W.,they wake and fleep with thefcent of hell-fire about them continually ? O 'tis their unholy courts,, and unrighteous ways that walks in their thoughts ; as Johns

ghoft

the breajl-plate of righteoiijheffe. 22

ghoftin Hero is. This makes men difconrenred in every con" dition ; They neither can reliili thefweetnefs of their enjoy- ments,not bear the bitter tafte of their afflictions. I know the re are wayes to ftupifie the confcience, and binde up for a time the fenfes of an unholy heart,that it iliall not tcs.1 its own mifery;but thevertueof this opium isibonfpent, gnd then the wretch is upon the wrack again, and his horrour returns upon him with a greater paroxifme ; an example whereof I have heard. A no- torious drunkard who ufed ('when told of his ungodly life) ro fliake off all the threatnings of the Word, that his friends would have fattened on his confcience, as eafily as Taul did the viper from iiis-hand , bearing himfelf upon a prefumptuous hope of the mercy of God in Chriit. It pleafed God to lay him fome while after on his back-by lickuefle, which for a time fea- red his old companions (brethren with him in iniquity) from viiiting him, but hearing he was cheerly and pleaiant in his fick- nefle, ventured to fee him, whom they found very confident of the mercy of God, whereby their hands were much ftrengthen- ed in. their old wayes, but before he died, this tune was chang- ed to purpofe, his vain hopes vaniih't, his guilty confcience awaken'd, and the poor wretch roafted in the fcorching flames of his former ungodly practices, now ready to dye, cries out de- fpairingly. O Sirs,. I had prepared a plainer, and thought all was well, but now it will ftick^no longer ; his guilty confcience rub'd it oft", as faft as he clapt ic on. And truly ( friends ) you will iinde the blood of Chrift himfelf will not cleave, to a foul that is in league with any way of flnne and unrighceoufnefle 5 God will pluck fuch from the homes of this Altar, that flie to it, but not from their unrighteoufnelTe, and flay them infighc of this San6^uary they boldly truft to ; you know the meflage Solomon fent to <ss4donijah,If thou fkerre ft thy felf a worthy man, not a hair* of thy head fhall fallout if widkedneffe fhitll be found in thee^thou fhalt furely dye. In vain do men think to fhroud themfelves under Chrifts wing from the hue and cry of their ac- cufing eonfeience, -while wickednefle Andes a Sanctuary in them, Chrift never was intended by God to fecure men, in their un- righteoufnefle, but tofave them from it. Fifthly, holinefle has a mighty influence upon others, when> ^;

G g 3 this

q;,o And having on

this appears with power in the live? of Chri(Uans,ic works migh- tily upon the fpirits of men ; this flops the mouths of the un- godly, who are ready to reproach Religion , and throw the dirt of profeflbrs hnnes on the face of profeflion it felf. They fay frogs will ceafe croaking , when a light is brought near unto them. The lighyof a holy converfation hangs as it were a padlock on profane lips ; yea, it forceth them to acknowledge God in them. Let your light fo fhitst before wer?% that tl. ey may fee yoHr good works ^and glorife yotir Father which is in heaven^ Mat.$.i6.yeamore,this would not only (top their mouths,but be a means to open their very hearts to the embracing of Chriit, and his grace ; onereafonwhy fuchfhoals of fouls came into the net of the Gofpel in primitive times, was becaufe then the Di- vinity of the Gofpel-do&rine appear'd in the divinity and holinefle of ChrilHans lives. fujfm Cfttartyr when converted, profefled,77wf the holinefje which fhined m Christians lives and patience ^that triumphed over their enem es cruelty at their deaths , made him conclude the doctrine of the Gojpel ivas truth.YteyfuI'an himfelf, as vile a wretch as he was, could fay, that the Chri- itian Religion came to be propagated fomuch, Propter Chrifti- anorum erga omnes beneficia^becaufeChrifiians were a people that did good to all,and hurt to none. I am ill re we hn }e by woful ex- perience that in thefe debauch't times, wherein Religion is fo befpattered with frequent fcandals, yea, a common loofnefie of profeflbrs, 'tis hard to get any that are out,to come under the net of the Gofpel.Some beafts there are, thar if they have once blown upon a pafdure, others will hardly eat of that grade for fome while after. Truly I have had fome fuch fad thoughts as thefe concerning our unhappy tiines,that till the ill favour which the pride, contentions,errours,and loofnefle of profcflfors now adays,havc left upon the truths and Ordinances ofChrift be worn ofV,there is little hopes of any great co.r.ings in of new converts. The Minifter cannot be alwayes preaching ; two or three houres may be in a week he fpends among his people in the Pufpit, hold- ing the- glaffe of the Gofpel before rhur faces; but the lives of profeflbrs, thefe preach all the week long ; if they were but holy and exemplary,they would be as a repetition of the Preach- ers Sermon to their families and neighbour among whom they

con-

the breaft-plate of right eohfneffe. 251

converfe and keep th~ found of his doctrine continually ringing in their ears ; This would give Chrillians an admirable advantage in doing good to their carnal neighbours by counfel and reproof, which now is feldome done, and when done, ic proves to little purpofe, becaufe not back't with their own exemplary walking, Jt behoves him (tilth 7 e tuHiax^ths.t would eonnfetor reprove a- noth rjo guard, btt sferch^.woritAie p opux converfafo'iis, ;.e d tla facta dcu'.cnt'bus :rub.fcat,tjv',th the r.uthor.ty of hU own convey- f.aion,/efl watt'ng th~t,whct / e fay es, puts himfelf to the blu(h. We do not love one that hath a (Unking breath fliould come very near us; and truly we count one comes very near us that re- prove uis; fuch therefore had need have a fweet fcented life. Reproofs are good phylick, but they have an unpleafing farewel ; 'tis hard for men not to vomit them up on the face of him that gives them ; now nothing is more powerful to keep a reproof from thus coming up, than the holinelfe of the perfon that re* prove?. Let the nghtenu fmite me ( faith David ) it Jh all be a lejftdft jje ; and let him reprove me, it (hall be an excellent oyle which (h.ill not breaks my head,Vh\. 141. 5. See how well it is taken from fuch a hand, from the authority that holineffe carries with it. None but a vile wretch will finite a righteous man with reproach, for fmiting him with a reproof , if foftly laid on, and like oyle fomented, and wrought into him, ( as it fnould ) with compaflion and love to his foul. Thus we fee how influential the power of holineffe would be into the wicked ; neither would it be lelfe upon our brethren and fellow-ChritUans. When oneChriftian fees holineffe fparkle in the life of another he con- venes with, hefhallflndehisown grace fpring within him, as the babe in Shzabetb at the falutation of CMary. Truly one eminently holy is enough to put life into a whole fociety ; on the contrary, the errour or lcofneflfe of one profeflbr,endan- gers the whole company that are acquainted with him. There- fore we have fo ftriil a charge, Heb. 12. follow p$ace and holi- neffe-, looking diligently left any man jail of the grace of jodylefi any root of bitternef? (fringing up trouble you^and thereby many be de- fled. Itisfpoken toprofelTors: The Heathens drunkennefle, uncleannefle, unrighteous walking did not fo much endanger them; but when a root of bittemeffe ff rings up among profeflbrs themielves, this hazards the defiling of many, A fcab oh the

wolfs

g29 4nd having on

■ ..-olfsbackisnot To dangerous to the fheep, becaufe they will not eafily be drawn among fuch company; but when it gets into the ilock , among profeflors that feed together , pray , bear, and walk infellowfhip together, now is the fear it will fpread. A loofe erroneous profeffour doth the Divel morefer- vice in this kinde , than a whole troo^of fuch as pretend to no Religion. The devil get no credit by them. There are many errors and finful pracWes which have long lain upon his hands, and he could not put them off, till he found this way to imploy fome profeiTors as his Brokers to commend them to others, and difperfe them for him: And if fuchdonotenfnare and defile others by their unholy walking , to be fure they grieve their hearts, and put them to iliame in the world. O how Chri- iUans hang down their heads upon the fcandai of any of their company ? as all the Patriarchs were troubled, when the cup wasfoundinoneof their fack?. And 'tis no fmall matter to . make fad the hearts of Gods people. In a word, he that keeps not up in fomemeafure, the power of a holy life, renders him- felfe ufelefle and ^profitable ; would'tt thou pray for others ? A Heat hen could bid a wicked man hold his peace , and not let the Qvds k>.ow I. e was in thejhif when a florm was on them : Would'ft thou fpeak a word of comfort to any mournful foul ? O how unfavoury are comforts idropping from fuch a mouth ? would'ft thou counfel another ? Thy friend will think thou doeft but jd\ , whatever thou fayeft in commendation of holinefle, he will not believe that thou thy felf doeft think it good , for then thou would'ft take that thy felfe , which thou commendeft to ano- ther. 6. Sixthly, holinefle and righteoufnefle , they are the pillars of

Kingdomes and Nations; who are they that keep the houfe from falling on a peoples head, bur the righteous in a Nation? ten righteous men f could they have been found in Sodom) had blown over the ftorme of fire and brimftone, that«ina few houres en- tomb'd them in their cwn afhes ; yea, the deftroying Angels hands were tyed up as it were, while but one righteous Lot was among them. Ha. fie thee , lean do nothing till thou bee/} cyme thi- ther,Gen. 1 9.22. Kehoboam^nd his Kingdom for three years were fben.;,thened, and might have been three and twenty , if he had not by his un righteoufnefle pull'd it down upon .himfelf and

people ;

the brejfl-pUte ofrigbteoufneffe.

people ; for his unhappinefle is dated from the very time of his departure from God. 2 O *?*• U. \ 6. fofiah when he came to the Crown,found the Kingdome of fudah tumbling a^ace to ruine, yet becaufe his heart was fee for God, and prepared to walk before him, God took his baile fa? I may o fay) for that wretched people, even when they were under anarreft from God, and almolt at the priion door, fothu their iafe- ry was in a manner bound up in his life ; for foon aftei his de- ceafe all went to wrack amon^ them. It was an luroick fpeech of Luther, whofore-faw a black cloud of Gods judgments coming over the Land of § ermaKy ybut told fome of his friends, that he voonld do his beft to keep it from falling in his dayes ; yea , he believ'd it fhould not \ d^., faid he,*>/*« 1 am gone, let them 'that come after me look^ to it. This poor Nation of Snglavd , hath for many generations in a fuccefiion, had a number of precious, rignteous ones, who have through Gods grace, walkt clofe with God, and been kept in a great degree unfpotted from the defilements of the ungodly times they lived in. Thefe were the Atlaffes of Their feveral ages ; thefe have oft found favour of God to beg the life of this Nation,when its neck hath been on the very block. But they are gone, or wearing away apace, and a new generation coming in their room ; unhappy would the day be called when you were born, if you fhould be the men and women that by degenerating from the power of holi- nefle, fhould cut the banks ( which was their chief care to keep up) and fo let in a defolating judgment to overflow the Land. That heire we count unworthy of his birth and patrimony ,who by his debauched courfes, prodigally makes away that eftate, which by the care and providence of his Anceftours,was through many defcents at Iaft tranfmitted to him ; but together with the honour of the family, unhappily ends io him. If ever any age was like to do thus, by the place of their nativity, this pre- fent, wherein our fad lot is caft to live, is it. Hew low is the power of holinefle funk among us, to what it was but in the laft gen nation? Religion alas runs low and dreggy among profeflbrs , God he know?, that will not long fuflfer it. If E- grft knows a dearth is coming by the low ebbing of NHhs^ furely we may fee a judgment to be coming by the low fall of the

H h power

3 2 a And having on

power of godlinefle. There are °reat complaintfrof what men have loft in thefe hurling times ; fome bemoan their loft places and eftates ; others the loft lives of their friends in the wars;but profeftbrs may claim juftly the ficft place of alt the mourners of the times, to lament their loft love to the truths of Chrift, worfhip of Chrift, fervants of Chrift ; yea,that univerfal decay which appears in their holy walking before God and man. This is fad indeed; but that which addes a fearful aggravation to this, is, That we degenerate, and grow loofe at a time when we are under the higheft engagements for holinefle that ever people did. We are a people redeem'd from many deaths and dangers. . And when better might God expect us to be a righ- reous Nation ? It is an ill time for a perfon to fall a ftealing and - pilfering again, as foon as the rope is off his neck, and he lee fafely come down that ladder from which he was even now like to be turned off. Surely it added to righteous Noah's fin, to be drunk as foon almoft as he wasfet on (hore, when a little before he had feen a whole world (inking before his eyes, and he, the priviledg'd perfon, left by God to plant the world again with a godly feed. O Sirs, the earth hath hardly yet drunk in the Rivers «f blood that hath been (hed in our Land. The Cities and Towns have hardly got out of their mines, which the miferies of war laid them in. The moanes of the fatherlefle and husbandlefTe , whom the Sword bereav'd of 'thefe. their deareft relations, are not yet filenced by their own death; yea, can our own frights and fcares which we were amazed with, when we faw the Nation ( like a candle lighted at both ends j on a flame,and every day the fire coming nearer and nearer to our felves, be fo foon forgotten? Now, that at fuch a time as this, a Nation, and that' the profeffing part of it fhould grow loofer, more proud, covetous > conten- tious, wanton in their principles, and caielefle in their lives, this muft be far a lamentation. We have little caufe to boaft of our peace and plenty , when the refult of our delivc:ance is to deliver us up to commit fuch abo- minations; this is as if one whofe quartane ague is ^one, b, t leaving him deep in a dropfie, fhould hrag^e his ague filth left nim, little thinking that when it went, it left him a

worfe

the brejft'plate ofrighteoufoejjh. 2 3 ■>

worfe guett in its place. An unhappy change, God knows it is, to have war , peftilence, and famine removed,and to be left fwolne up with pride, errour and libertinifme. Again, we are a people who have made more pretentions to righteoufndFe and holineffe, than our fore-fathers' ever' did. What elfe meant the many prayers to God, and petitions to man for Reforma- tion? what interpretation could a charitable heart make of our-putting our felves under the bond of a Covenant,to endea- vour for perfonal Reformation, and than National, but that we meant in earneft to be a more righteous Nation than ever before?This made fuch a loud report in forreign parts; that our neighbour-Churches were fet a wondering to think what thefe glorious beginnings might ripen to; fo that now (having pi't forth thefe leaves, and told both God and man by them , what fruit was to be looked for from us) our preient ftatgmuft needs be nigh unto curling, fordifappointingthe juft expecta- tions of both. Nothing can fave the life of this our Nation , or lengthen out its tranquillity in mercy to it, but the reco- very of the much decayed power of holinefle. This as a fpring of new blood to a weak body, would (though almoft a dying) revive it, and procure many happy dayes ; yea, more nappy dayes to come over its head than yet it hath feen; but alas ! as we are degenerating from bad to worfe, we do but die lingeringly, every day we fetch our breath ihorter and fliorter; If the Sword (hould be but drawn again among us,we have hardly ftrength to hold out another fit. — r

C H A P.

a%6

And having on

CHAP. VI.

Contains the frjiinftance wherein the Chrijiian is to exprejje the power of holineffe^and.that k in his behaviour towards fin y Branch' t into fever al particulars,.

s.

THe fecond particular into which the point was branched, comes now to be taken into hand; and that was to in- stance in Tome particulars, wherein every Chriflian is to exprefle the power of a holy and righteous life.Now this I fhall do under feveral heads.

Firrt, Chriftian, be Aire thou maintained the power of holi- netfe in thy conteft with linne, which thou- art to exprefle in thefe particulars following.

Firft, thou muft not only refufe to commit broad (ins, but fhun the appearance of fin alfo; this is to walk in the power of holinsfle. The Dove doth not only flie from the Hawk, but will not fmell fo much as of a fingle feather that falls from the Hawk. It fhould be enough to fcare the holy foul from any enterprize, if it be but male- color atum-. We are command- ed to hate the garment Jpotted with the flfjh, Jude 2}. A clean- ly perfon will not only refufe to wallow in the rJi:ng-hill ( he is abeaft indeed ) but is careful alfo that he doth not get fo much as a fyot on his cloaths as he is eating his meat. TheChn- ftians care fhould be to fceep, a$ his confcience pure, fo his name pure, which is dons by avoiding all appearance of evil, Bernards three queftions are worth the asking our ielves in any entcrprize. t/in Uceat ? an deceat i an expediat ? Is it lawful?

may

the breafl-plate of right eonfnejje. 237

may I do it, and not fin? Is it b cowing me a Christian ■'? may Idoit,and not wrong my profeflion ? that work which would fuit a mean man, would it become a Prince ? Should [nch a oxc as I flee* faid Ndemiah nobly. Laftly,// it expedient} may I Nehem.d, n. do it,and not offend my weak brother > There are fome things we muftdeny our felves of for others fake; though a man could fit his horfe, and run him full fpeed without danger to himfelf j yet he fhould do very ill to come fcouring thorow a Town , /

where children are in the way, that may be (before he is aware,) rid over by him, and fpoiled. Thus fome things thou mayeft do, and without finne to thee, if there were no weak Chriftians in thy way to ride over, and fo bruife their tender confeiences, and grieve their fpirirs. But alas! this is too nar- row a path for many fhaleing profeflbrs to walk ia now adays; they muft have more room and fcope for their loofe hearts, or elfe they and their profeflion mult part. Liberty is the Diana of our tiraes. O what Apologies are made for fome fufpicious practices? Ion? hair, gaudy garifh apparel, fpotted faces,naked breafts! thefe liave been call'd to thenar in former times, and cenfured by fober and folid Chriftians, as things at leaft fufpi- cious, and of no good report ; but now they have hit on a more favourable jury, that finde them not guilty; yea, many arefo fond of them,tnat they think Chriliian liberty is wronged in their cenfure ; Profeflbrs are fo farre from a holy jealoufie , that (hould make them watch their hearts, left they go too far , that they ftretch their confeiences to come up to the full length of their tedder;as if he were the brave Chriftian that could come neareft the pit of fin, and not fall in ; as in the Olympian games, he wore the Garland away,that could drive that his Chariot nea» reft the mark;and not knock on it;if this were fo, Taul miftook .. when he badeChriftians abftainfrom all appear arc e ef *W,iThef. <;. 22. he ihould rather have faid by thefe mens divinity, ab- stain not from the appear axc^onb] take heed of what is in it 0:\{ groflely evil ; but he that can venture on the appearance of e- vil,under pretence of libercy,may,for ought I know,commit that which is more groffely evil, under fome appearance of good; it is not hard, (if a man will be at the coft) to put a good colour on . a rotten ftuff, and practice alio. Secondly, thou muft not only endeavour againft allfijQjbut %i

H h 3 that

3^8 4^ having on

chit on noble principles, h-rc iies the power of holineffe. Ma- ny forbear co linne upon fuch an unworthy account that God will not thank :hiin for ic another day. As ic is in a&ionsof piety and charity, God make? no account of them, except he beintercftcdinihem; when .we fall or pray, God asks, do Zeoh. 7. 5. jo* faft and pray f» mey even to me ? when we give almes,* cup Ma. is. 41. of cold water tor his fake, "iven in name of a dtfcip/e, is more valued by him than a cup of gold for private and low ends •, fo in fin, God looksthat his authority (hould conclude, and his love conftraine us to renounce it ; before the Commandments ( as Princes before their Proclamations prefix their Armes and Royal Names) God fees his glorious Name,GW ffake all thefe words > and faidy&c. Exod. 20. and why this.' But that we {hould fan&ifie his Name in all we do. A Mafter may well think himfelf defpifed by that fervant that ftill goes on, when he bids him leave off fuch a work, but has done prefently at the entreaty of another. O how many are there that go on to finne, for all that God fayes to the contrary ; but when their ~ credit bids for lhame of the world to give over fuch a pra&ice, they can knock off prefently; when their proHt fpeaks, 'tis heard and obey 'd. O Sirs, takeheedof this,God expects his fervants (hould not only do what he commands, but this at his command, and his only. And as in attaining from evil, fo in mourning for finnes committed by us ; if we will be Chrillians indeed,we mufttakein, yea, prefer Gods concernments before our own. Indeed it were to be wiuYc, that fome were fo kinde to their own foals as to mourn for themfelves when they have finn'd; that they would cry out with !/<*#/«■£, Gen. 4. 23. I have jlain a man to my wounding, and a young, m\an to my hurt. Many have fuch brawny confeiences , they do not fo much as complain they have hurt themfelves by tneir finnes , but little of the power of holineffe appears in all this ; There may be a great cry in the confeience, I am damned, I have undone my (tlf; and the dishonour that is caft upon God by him , not laid to heart. You remember what foab faid to David, taking on hea- vily for z/lbj atom's death, / perceive ( faid he ) if *^bfsl»m had been alive \and all we had died this day, then it had pleafed thee well, 2 Sam. 1 9. 6. Thus we might fay to fuch felvifh mourn- ers, We perceive that if thou couldft but favc ihQ life of thy foul

from

the breaft-plate of right eoufneflh. 2 3 9

from eternal death arid damnation, though the glory of God mifcarry'd, thou could 'ft be pleafed well enough. But know that a' gracious fouls mourning runs in another channel. *A- ga'wfi thcc,thec only haze IJinnedjs holy Davids moane. There is a great difference between a fervant that works for another, and one that is his o£vn man (as we fay) the latter puts all his |pfTes upon his own head ; fo much faith "he, I have loft by fuch a fhip , fo much by a bargain ; but th* fervant that trades with his Mafters ftock, he, when any loffe comes, puts ic on his Mafters account,So much I have loft of my Mafters goods. G Chriftian think of this; thou art but a fervant, all the flock thou tradeft with, is not thine, but thy Godsend therefore when thou falleft into any finne,bewaile it as a wrong to him ; So much alas, I have difhonour'd my God, his talents I have wafted, his Name I have wounded, his Spirit I have grieved.

Thirdly, he muft not only abftaine from acting a finne, but alfo labour to mortifie it. A wound may be hid, when 'tis not heal'd ; cover'd,and yet not curedjfome men they are like unskil- ful Phyficians, who rather drive in the difeafe,than drive out the caufe of the difeafe .- corruption thus left in the bofome, like lime unflaked, or an humour unpurg'd, is fure at one time or other to take fire and break out, though now it lies peaceably, as powder in the barrel, and makes no noife : I have read,that the opening of a Cheft where fome cloaths were laid up , (not very Well aired and cleared from the infection that had been 1 in the hdufe ) was the caufe of a great plague in fo»icc9 after they had Iain many yerrs thCre^ithout doing any hurt. I am fure we fee for want of true mortification, many after they have walkt fo long unblameably, as to gain the reputation of being Saints in the opinion of others, upon fome occafion, like the o- - pening of the Cheft, have fallen fadly into abominable pracYi- ces;and therefore it behoves us not to fatisfie our felves with any . thing lefle than a work of mortification, and that followed on from day ro day. I proteft faith PW,by my rejoycing in Ghrift, I die daily; here was a man walkt in the power of holinefle ; finne is like the Beaft, %ev. 13.5. which feem'd at one time,as if it: would presently die of its wound , and by and by it was ftrange- ly healed fo is to recover again ; many a Saint for want of keep- ing a ftreight reine, and tHat c©n(Untly,Qver fome corruption,

which

Q,0 And- having on

which they have thought they had got the maftery of, hive been thrown out the faddle, and by it drag'd dangeroufly into tem- ptation, unable to refift the fury of Tuft when it has got head, till they have broken their bones with fome fad fall into fin; if thou wouldft,Chriftian, fhew the power of holinelfo, never »ive over mortifying-work, no, not when thy corruptions play leaft in thy fight. He that is indin'd to a difeafe,gout,rtone or the like, he muft not only take phyfick when he hath a fit actually upon him , but ever and anon fliould be taking fomething good againft it ; fo fhould the Chriftian , not onely when he findes his corruption ftirring, but every day keep his foul in a courfe of fpiritual phyfick,againft the growing of it ; this is ho- linefle in its power. Many profeflbrs do with their fouls in this refpeft, as deceitful Chyrurgions with their Patients ; Lay on a healing plainer one day, and a contrary the next day, that fets the cure back more than the other fat it forward •, take heed of this,except thou meaneft not only to brinj; the power of ho- lineflfe into danger, but the very life and truth of it into que- ftion in thy foul.

Fourthly, he muft, as endeavour to mortinecorruption,fo to grow and advance in the contrary grace. Every fin hath its oppofite grace , as every poyl'on hath its antidote ; he that will walk in the power of hoIinefTe, muft not only labour to make avoidance of fin, but togitpolleflionfor the contra- ry grace. We read of a houfe that flood empty, Matth. 12. 44. 7 he mclean Jpirit went car, but the holy Spirit came not in. That is, when a man is a meer negative Chriftian, he ceafeth to do evil in fome waves he hath formerly walk'tin, but he learns not to do food. This is to lok heaven with fhort fhooting ; God will not ask us what we were nor, but what we were ; nottofwear and curfewill not ferve our turn ; but thou wilt be askt,Didft thou blefleand fan&ifie Gods Name f It will not fuflncethou did'ft not perfe cute Chrift, but did'ft thou receive him ? Thou didft not hate his Saints, but did'ft thou love them ? Thou did'ft not drink andfwill, but wer't thou fill'd with the Spirit? He is the skilful Phyfician, who at the fame time that he evacuates the difeafe, doth alfo comfort and ftrengthen na- ture. And he the true Chriftian, that doth not content himfelf with a bare laying afide evil cuftomes and praclifes, but labours

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to walk in the cxercife of the contrary graces. Art thou dif- compofed with impatience, haunted with a discontented fpi it, under any affliction ? think it not enough to lilence thy heart from quarrelling with God-, but leave not till thou canft bring it fweetly to relic on God. Hoi. David drove it thus far, bePft™ 4x.fi did not only chide his foul for being difquieted, but he char- ges it to truft in God. Haft thou any grudgings in thy heart a- gainft thy brother? think it not enough to quench thefe fpark* of hell-fiiei but labour to kindle a heavenly fire of Jove to him , fo as to fet thee a praying heartily for him. 1 have known one, that when he had Tome envious unkinde thoughts it iring in him, againft any one (as who fo holy as may not rinde fuch ver- mine fomtimes creeping about him?)he would not ftay long from the Throne of grace, where that he might enter the ftronger proteft againft them , would moft earneft ly pray for the en- crcafe of thofe good things \n them , which he before had feem'd to grutch , an4 fo revenged himfelfe of thofe en- vious luftings, which at any time rofe in his heart againft others.

Fifthly , he muft have a publick fpirit againft the finnes of o- 5 . thers A good fubjed doth not only labour to live quietly under his Princes government himfelf, but is ready to fervc his Prince againft thofe that will not. True holineffe (as true charity ) begins at home , but it doth not confine it felf within its own doores. It bath a zeal againft Gnne a- broad. He that is of a neutral fpirit , and Gallio like , cares not what difhonour God hath from others, calls in queftion the zeale he expreiTeth againft finne in his own bofome. When David would know the temper of his own heart , the furtheft difcovery by all his fearch , that he could make of the (incerity of it, is his zeal againft the finnes of others. *Do I net hate them, 0 Lor^ that hate thee ? and am I not grieved with thofe that rife up againft thee ? I hate them with a ferfetl hatred, 1 count them mine enemies, Pfalme 139. 21,22. having done this , he intreats God himfelfe to ran- fack his heart ; Search me , and try me O God , if there be any wicked way found in me, &e. verfe 23. as if h« had faid, Lord, my line will not reach to fathome my heart any

I i fur-

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further, and therefore ;f it be poflible that yet any evil way may (hroud it felf under this, tell me,, and lead me into the way everlafting. • Sixthly, the Chriftian t when he (hews mofr zeal againft finnc , and hath grcateft victory over it , even then muft he renounce all fiduciaty glorying in this. The excellency of Cofpel holmelle confifts in felf-denial. Though 1 were p rfell (faith Job) yet would 1 not kww my feu/, Job g. it. that is, I would not be conceited and proud of my innocence; when a man is lift up with any excellency he hath, we fay, he knows it ^ he hath excelle.it parts , but he knows it ; that is, he reflects too much on himfelf , and fees his own face too oft in the glafle of his own perfections. They who climb lofty mountains finde it fafeft , the higher they a- fcend, the more to bow, and ftoop with their bodies ; and fo does the Spirit of Chrift teach the Saints , as they get higher in their victories over corruption , to bow lowcft in fel:-denial : jude 21. The Saints are bid there , To keef themfelves in the love if God , and then to wait , and loo\ for the mere] of our Lord Jeftts unto cterna) Iifey And He fe 4 10 ver. 12. Sowe to your felves in right ecu fnejfe , reap in mercy. We fowe on Earth, we reap in Heaven. The feed we are to fowe , is righteoufneffe and holinefle , which when we have done with greateit care and coft, we muft not expect our reward from the hand of our righteoufnefle, but C ods mercy.

C H A P.

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CHAP. VII.

4 fecondinflance wherein the power of holiness is to appear in the Chrtfluins lifey uc.in the duties of Gods worpip.

CEcondly, the Chriftian muft exert the power of holineflein the duties of Gods worfhip. The lame light that (hews us a God, convinceth he is to be worfhipt^ and not only fo, but that he will be worfhipt in a holy manner alfo. God was very choice in all that belonged to his worfhip under the Law. If he hath a Tabernacle, the place of worfhip, it muft be made of the choicefl: materials ^ The workmen employed to make it, muft be rarely gifted for the purpofe -, the facrifices to be offer'd up, the bcft in every kinde, the male* of the flock, the beft of the beafts, the fat of the inwards, not the offals. The perfons that attend upon the Lord, and minifter unto him, they muft be peculiarly holy.What is the Gofpel of all this? but that God is very curious in his worfhip ^ if in any adion of our lives we be more holy than o- thers, fure it is to be when we have to do with God immediate- ly •, Now this holinefTe in duties of worfhip fhould appear in thefe particulars.

Firft, in making confcience of one duty as well as another; t>

the Chriftian muft encompafle all within his religious walk. It is dangerous to performe one duty , that we may difpenfe with our felves in the neglect of another. Partiality is hateful to God, efpecially in the duties of Religion, which have all a divine ftamp upon them. There is no Ordinance of Gods ap- pointment , which he doth not blefle to his people , and we muft not rejed what God owns •, yea , God communicates

Ii 2 him-

CAA ^n^ ^av'in& m

Iiimfelf with great \ariety to his Saints,now in this/anon in that^ on purpofe to keep up the efteeme of all in our hearts. The Snoule feeks her beloved in fecret duties at home, and Hndes him not , then (he goes to the r/ublick, and meets him whom her ioul loves , Cant. 3 . 4. Daniel no doubt had often vifited the Throne of grace, and been a long trader in that duty, but God referv'd the fuller manikftation of his love, and opening fome fecretsto h:m, till he did to ordinary prayer joyne extraordinary fall- ing and prayer ^ Then the Commandment came forth t and a meiTenger from heaven d fpatcht to acquaint him with Gods minde and heart, Dan. p.3 . compared with y, 1% . There is no du- ty , but the Saints finde at one time or another , the Spirit of Godb eathing fwectly in , and rilling 1 heir fouls from it, with more than ordinary reirelhing. Sometimes the childe fucks its milk from this breaft, fometimes from that. DAvid'm medita* tion , while he was muting findes a heavenly heat kindling in Pia;a.tj9. 5.tjhisbofome,tillat laft the tire breaks out. To the Eunuch in A&>&. z7>i8. reading of the Word, is fent Philip to joyn to his chariot ^ tothe Luke 24. 55. y4prj}jeS} thrift make* known him f elf in breaking of breads The A6b *t.V' difciples walking to Smatu > and conferring together, prefently have Chrift fall in with them , who helps them to untie thoi'e knots, which they were pofedwirh. Comeliw at duty in his houfe has a vifion from heaven, todircft him in the way he fhould walk. Take heed ,Chn ftian , therefore thou neglefteit not any one duty ^ how knoweft thou , but that is the door at which Chrift ftands waiting to enter at into thy foul? The Spirit is free , do not binde him to this or that duty, but wait on him in fell, it is not wifdomc to let any water runne befide thy mill , which may be ufeful to let chy foul a going heaven- ward. May be, ( hrift;an, thou firc'ft little in thofe dut.es thou p?t fojemeft, they aie empty breafts to thy foul. It is-worth thy enquiry, whether there be not fome other thou negle&cft.Thou heareit the Word w tb little profit may be^ I pray tell me,doeft thou not neglect Sacraments ? ! am fure too rmny do, and that upon weak, grounds God knowes. And wilt chou have Cod meet thee in one Ordinance who doeft nor meet him in another '< or if thou frequentelt all publick Ordinances , is not God a great ftranger to thee' t home, in thy houfe and clofet;5 what communion doeft thou hold with him in private duties?

Here

the breaft- plate of rightecnfneft* 3^5

Here is a hole wide enough to iofe all thou gettcft in publi.k , if not timely mended. Samuel would not fit down to the ka& with ';>/<- and his fonnes, till D.;W, though the youngcft f nne, wa*fetchc, who was the only fonne that was wanting If tbou % sam. 16 1 r. would'ft have Gods company in any Ordinance, thou muft wait on him in all} he will not have any willingly neglected. O fetch ba k that duty which thou haft lent away,though leait in thy eye, yet it may be 'tis that God means to crown with hischoiccfl bil- ling to thy foul.

Secondly, in a dole , and vigorous purfuance of thofe ends for which God hath appointed them. Now there is a double end which God chiefly aimes at in dutiesof his worfhip. Firft, God intends that by them we fliould do our homage to him as our Sovereign Lord* Secondly, he intends them to be as means tho- rough which he may let out himfelf into the bofomes of his children, and communicate the choieeft of his bleflingsto them. Now here the power of holinefle puts iorth it felf, when the Chriftian attends narrowly to reach thcfe ends in every duty he performes.

Firft, God appointsthem for this end, that we may do our ho- mage to him as our ibvereign Lord •, were there not a worfhip paid to God, how fhould we declare, and make it appear that we hold our life and being of him ? one or" the firft things that God taught ^*w,and Adam hischildren, was Divine worfhip. Now if we will do this holily, we muft make it our chief care, fo to per- forme every duty, that by it we may Janttifie ha Name in it, and give him the glory due unto it. A fubjed may offer aprefenc after fuch a ridiculous fafhion to his Prince, that he may count himfelf rather fcornM than honoured by him, The foul- diers bowed the knee to Chrift, but they mocked him, M*tth. 27.29. and fo does God reckon many do by him, even while they worfhip him. By the carriage, and behaviour of our felves in religious duties, wefpeak what our thoughts are of God , himfelf. He that performs them with a holy awe upon his fpi- tit,and comes to them filled with faith and fear, with joy and trembling, he declares plaintly that he believs God to be a great God and a good God, a glorious Majefty and a gracious ; but he that is flightly and flovenly in them, tells God himfelf

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to his face, that be hath mean, and low thoughts of him. The misbehaviour of a perfon in Religious duties , arifeth from his mifapprehenfions of God whom he worfhips What is engraven on the feal , you fhall furely fee printed on the wax. And what thoughts the heart hath of Cod, are itamped on the duties the man pcrformes. Abel fhcwM himfelf to be a holy mc-n, and Cain appear'd a wicked wretch, in their faciifice • And how ? but in this, that Abelzxm'd at that end which God intends in his worfhip ('the fandtifying his name J which Cain minded not at all ; As may appear by comparing Abe l's facririce with his , in two particulars.

Firft , Abel is very choice in the matter of his facririce^ not a- ny of the flock that comes firft to hand, but the frilling* •, nei- ther did he offer the lean of them to God , and fave the fat for himfelf, but gives God the beft of the beft : But of GairSs offering , no fuch care is recorded to be t3ken by him; r it is only faid , that he brought of the fry.it of the grcund , an

en 4. 3» ♦• offering mto the Lord ; but not a word that it was the frft fruit, or beft fruit.

Againe , Abel did not put God offwith a beait or two for a facririce , but with them gives his heart alfo. Bj faith Abel of- fered unto God a more excellent facrifice then Cain, Heb. I t. 4. he gave God the inward worfhip of his foul-, and this was it that God took fo kindly at his hands , for which he obtained a teftimony from God himfelf, that he was righteous-, whereas Cain thought it enough (if not too much ) to give him a little of the fruit of the ground ^ had the wretch but confidered, who God was , and what his end in requiring an offering at his hands , he could not have thought rationally , that a handful or two of corn was that which he prized, or lookt at any further, than to be a figne of that inward and fpi ritual worfhip, which he expe- cted to come along with the outward Ceremony. But he fhewed what bafe and unworthy thoughts he had of God , and acordingly he dealt with him. O Chriftians, remember when you engage in any duty of Religion , that you. go to do your homage to God , who will be worfhiptlike himfelf. Cur fed be the deceiver which hath in his flocl^a male , and facrififeth unt0 the Lcrd a corrupt thing -} for I am a great King, fiith the Lord

the breafl-plate of righteoufnejje. ^aj

of Hofis , and my Name is dreadful amtng the Heathen. This made David fo curious abouc the Temple , which he had in his heart to build , becaufe the PaLce was net for man, but the Lord God, i Chron. 29 1 . therefore verfe 2. he faith, He prepared with all his might [or the houfeof his Cjed. Thusfhould the gracious' foul fay, when going to any duty of Religion^' Tis not man, but the Lord God , I am going to minifter unto , and there- fore I muft be ferious and folemne, holy and humble, &c.

The fecond end, God hath appointed divine Ordinances, and 2.

religious duties for, is to be a meanes whereby he may let out himfelf to his people , and communicate the choiceft of his blef- fingsinto their bofomes. There (faith the Pfalmift, fpeaking of thcraountaine ofZicn, where the Temple flood, the place of Gods worihip,^ commended he the blefjing, even life forever- more, Pfalme 1 3 3 . 3. that is, he hath appointed the ble/fing of life fpiritual, grace, and comfort, which at laft fhall fwell into life eternal , to iflue and ftreame thence. The Saints ever drew their water out of thefe wells. 7 'heir fuls fhall live that feek the Lord, Pfalme 67.32. and their fouls muft needs die that feek not God here. The husbandman may as well exped a crop where he never ploughed and fowed^nd the trades-man to grow rich, who never opens his (hop doores to lee cuftomers in, as he to thrive in grace, or comfort , that converfeth not with the duties of Religion. The great things God doth for his people, are got in communion with him. Now here appears the power of holinefle , when a foul makes this his hufinelfe, which he fol- lows clofe, and attends to, in duties of Religion, to receive fome fpiritual advantage from God by them^ as a Scholar knowing he is fent to the University to get learning, gives up himfelf to pur- fue this, and negle&s other things-, 'tis not riches, or pleafures he looks after , but learning. Thus the gracious foul beftirs him, and flies from one duty to another, as the Bee from flower to flower, toftnreitfelf with more and more grace-, 'tis not credit and reputation , to be thought a great Saint , but to be indeed fuch , thathetakes alltrispains for.. TheChriftian is compared to a Merchant man that trades for rich pearles -, he is. to go to Ordinances , as the Merchant that fuiles from port to port, not to fee places, but to take in his lading, feme here, fon.e

there,.

2^

Ami bavino on

o

there. A Chriftian fhould be as much afhamed to return em- pty from his traffique with Ordinances , as the Merchant to come home without his lading, tut ala< / how little is this lookt a^ter by many that pafTe for great prorelfours,who are like fomeidleperfons that come to the market, not to buy provili- on , and carry home what they want , but to gaze and look upon what is there to be lold , to no purpofe ; O my brethren, take heed of this. IdlenefTe is bad any where, but worft in the market-place, where fo many are at work before thy eyes, whofe care for their fouls both addes to thy finne, and will ano- ther day to thy ftiame. Doeft thou not fee others grow rich in grace, and comfort, by their trading with thole Ordinances, from which thou comeft away poor and beggarly ? and can'ft thou fee it without blufliing ? if thou had'it but a heart to pro- pound the fame end to thy foul,when thou comeft, thou might'ft fpecd as well as they. Cod allows a free trade to all that do value Chrift, and his grace according to their precioufnefTe. Hoy every one that u athirfi% ceme ye to the water j, and he that hath no money , come ye^buj \and eat jea^ccme buy wine andmil\ without money , and without price, Efay 55.1. "I he Spirit of God fcems in the judgement of fome to allude to a cuftome in maritmeTewns, when a (hip comes with xommodities to be fold, theyufeto cry them about the Town , Oh all that would have fuch and fuch commodities, let them come to the water-fide, where they arc to be had at fuch a price. Thus Chrift calls every one that fees his need of Chrift, and his graces, to the Ordinances, where thefe are to be freely had of all that come to them, for this very end.

CHAP.

the breafi-plate of right eon fmjje, 340

CHAP. VIII.

A third injiance wherein the power of holinefs tnnfi appearand that is in the Chriftian J worldly employ men ts.

THirdly, the Chriftian muft exprefTe the power 5 f holinefTe in his particular calling and worldly employments, that therein he is converfant with. HolinefTe mnft be writ upon thofe, as well as on his religious duties. He that obferves the Law of buildingjs as exad in making a kitchin.as in making a parlour • fo by theLaw ofChriftianity,we muft be as exad in our worldly bufi- nefs,as in duties of wotftilp.Beje holy in all manner ofcottverfation, iPet.1.15. We muft not leave our Religion, as fome do their Bibles at Church- As in man, the higheft faculty(which is reafon) guides mans loweft adions , even thofe which are common to beafts(fuch are eating, drinking, and fleeping ) man doth (that is, fhould, if he will deferve his own name) exercife thefe ads as Reafon direds, he'lhould (hew himfelf in them a rational creature j fo grace that is the higheft principle in a Chriftian, is to fteere and guide him in thofe adionsthat are common to man as man. The Chriftian is not to buy and fell as a meere man, but as a Chriftian man. Religion is not like that Statef- mans gown, which when he went to recreate himfelf. he would throw off, and hy^There lie Lord treafurer a while ; No, where- ever the Chriftian is, what-ever he is a doing , he muft keep his Religion on, I mean do it holily. He muft not do that in which he cannot (hew himfelf a Chriftian. Now the power of holinefTe puts forth it felf in ourparticular callings thefe ways,but take them conjuvttive, the beauty of holinefs appears in the fyme- try of all the parts together.

. Kk Firft,

otfo And having on

Firit, when the Chriftian is diligent in his particular calling-, when God calls as to beChriftians, hecalls us indeed out of the worM^astoouraflfecYions^but not out of the world, as to era- ploymerrt. It is true, when Eli/ha was called,he left his plough, and the Jpofiles their nets, but not as they were called to be <aints, butbecaufe they were called to office in thq Church, ( though fome in our dayes could Hnde in their hearts to fend the officers of the Church to the plough again ) but upon how lit- tle reafon let themfelves judge , who rinde one trade (if it be well followed, and managed with afullftockj enough to find them work all the week-, and fare the Minifter, that has to do with, yea, provide for more fouls, then they bodies,raay find his head and heart as full of work in his calling, from one end of the year, as any of them all -, but I am fpeaking to the private Chriftian. • T hou canft not be holy,if thou beett not diligent in a particular calling.The law of man counts him a vagranr,tbat hath not a particular abiding place^ and the Word of God counts him a diforderly perfon that hath not a particular calling , wherein to move and ad for Gods glory, and the good of others. We hear there are fome which walk, diforderly among you, , working not at all, 2 Thef. 3 . 1 1 . God would have his people profitable, like the fheep which doth the very ground good it feeds on. Every one ihould be the better for a Chriftian. When Onefmtu was Philemon u. converted, he became profitable to Paul and Philemon alfo-, to Paulas a Chriftian, to Philemon as a fervant • grace made him of a run away, a diligent fervant. An idle profefTour is a fcandalous profeiTour. An idle man does none good,and himfelf mofthurt. 2 Secondly, when he is not only diligent , but for confeience

fake. There are many are free enough of their paines in their particular callings,they need.no fpur •, but what fets them on work ? Is it confeience, becaufe God commands it ? Oh not ! then they would be diligent in their general calling alfo^ They would pray as hard as they work •, they then would knock oft, as well as fall on at Gods command ; if confeience were the key that oper/d their (hop on the week day, it would (hut it on the Lords day. When we fee a man, like theHawk,flieaf'er the worlds prey,and w.ll not come tti Gods lure, though confeience bids in his name Come off, and wait on thy God in this duty in

thy

the breajl-p/ate of righteoujheffe. 2 < i

thy family, that in thy clofet. but ftil! goes on his worldly chafe ; He (hews plain enough whofe errand he goes on, not of con- fcience,but his lufts. But if thou wile walk in the power of holi- neiTe, thou muft be diligent in thy calling on a religious account^ that which makes thee ferv entin prayer, muft make thee mt fiotk- . fall in buftne^e. Thou mayrt fay.This is the place God hath fet me in, lam but hisfervant ia my own (hop, and here I muft ferve hirn as I would have my prentice or childe ferve me, yea, much more, for they are uot mine fo much as I am his.

Third ly,when he expeds thefuccefleofhis labour from God, and accordingly, if he fpceds gives his humble thanks to God. Indeed they go together^ he that doth not the one, will not the other. The worlding that goes not through his clofet by prayer, into his fhop in the morning, when he enters upon his buiinefTe, no wonder if he returns not at night by his clofet, in thaokfulncffe to God. He began withouc God, it wereftraage ifhefhouldend in him. The ipider that fpins- her web out of her own bowels , dwells in it when (lie hath done- and men that carry on their enterp.izes by their own wit and care, en- title themfelves to what they think they have done • they will fooner facrifice fas they to their net and drag) to their own wif- dome and induftry, then to God-, fuch a wrerch 1 have lately j0[,.8i beard of in our dayes, who being by a neighbour excited toHabak. i. «?» thank God for a rich crop ot come he had {landing on his ground, atheiftically replied j Thank God ? nay, rather thkinf? my dung-cart. 1 he fpeech of a dung-hill fpiric, more filthy then the muck in his cart-, Bur. if thou wilt beaChriftian, thou muft ac- knowledge God in all thy wayes , not leaning to thy on>n under- filling ; and this will direct thee to him, when fucceflfe crowns thy labours^ to crown God with the praife. Jacob laboured as diligently, and took as much pains for theeftate he had at laft , as another, yet laying the foundation of all in prayer, and ex- pecting the bleffing from heaven, Gen. 2%. 20. he afcribes all that faire eftatc he at laft was pofleft of, to the mercy and truthofGod,whomhehadinhispoor ftate (when with his pil- grim ftaff,he was travelling to iadan-Aran) engaged by a folemn vow to provide for him, Gen. 32.10. . When the Chriftian is content with the portion(little or much)

Kk2 that

2*2 And having on

that God upon his endeavours allots him » not content becaufc he cannot have it otherwife. Nectfiity was the Heathens School-matter to teach contentment- but faith mult be the Chri- ftians, whereby he acquiefces in the diipofitions of Gods provi- dence with a fweet complacency as in the Will of God concern- ing him. Here is godlineiTe in triumph^ when the Chriftian can carve contentment out of Gods providence, whatever the difli is that it fets before him ; if he gath ers little, he lacks not, but is fatisfied with his fhort meal ; if he gathers much,he hath nothing over^ I mean, not more then his grace can well digeft, and turn to good nouriftiment ^ nothing over, that turns to bad humors of pride and wantonnelTe. This was the pitch Paul attained unto , Phi. 4. 14. He knew how to abound, and how to want. Take contentaton from godlineiTe,and you take one of the bcft jewels away {hewearsinherbofom.GW//>«,jfc w*^ contentment it great gaine ^ not godlinefTe with an eftate, but godlineffe with content- ment, 1 Tim 6.16.

Fifthly ,when the Chriftians particular calling doth not encroach 5- upon his general. Truly this requires a ftrong guard. The world is of an encroaching nature^ hard it is to converfc with it, and not come into bondage to it; as H agar ( when Abraham ihewM her fome refped more then ordinary ) began to conteft with, yea, crow over her Miftrejfe ^ fo will our worldly employ- ments juftle with our heavenly, if we keep not a ftri&hand o- verthem. Now the power of holineflfe appears here in two things; flrft, when the Chriftian fuffers not his worldly bufinefs to cat up his time for communion with God, but keeps it in- violable from the facrilegious hands of the world. The Chri- ftian may obferve (that if he will liften to it,) he (hall never think of fetting about any religious dutie, but fome excufe or other (to put it off) will prefent it elf to his thoughts-, This thing muft be juft now done, that friend fpoken with , or cuftomer waited for ; fo that (as the Wife man faith ) he that obferve th the wind jhatlnut fowe, end he that rega^deth the clouds JhaH not reap, Eccl. 11. 4 fo he that will regard wkichisownfloth, worldly intereft, • and flefhly part fuggt fts 5 he fnall never pray, meditate, or hold communion with Cod many other religious duy; O 'tis fad! wl en the mafter nuft ask the man leave when to eat, 'and when not} when the Chriftian muft take his orders fiom the world ,

when

the breaft-plate of right eoufnejfe. 2^3

when to wait on God and when not, whereas Religion fhould give Law to that. T hen holinefle is in its power ( as Samplon m hisftrength ) when it can fnap afunder thefe excufes that wOi<Jd keep him from his God , as eafily as he did his cords of flax ; when the Chriftian can make his way into the prefence of God, through the throng of worldly encumbran- ces j 'Behold ( faith *David ) 1 have in my trouble prepared for the beufe of the Lord an hundred thoufand talents of gold, and a thou- [and thoufand talents of fiver , &c. I Chron.22.14.He had ways enough to have difpofed of his treafures, if he would have been difcouraged from the work ; he might have had a fair apology from the Warres he was all his reign involved in , ( which were continually draining his Exchequer) to have fpared this coft. But as/Rjme (hew'd her puifTance in fending fuccours to Spaine t when Hannibal was at her gates; fo T>avid would (hew his zeal for God and hishoufe, by laying afide fuch vaft fummes for the building of a Temple in the mid'ft of the troubles and expences of his Kingdome. He is the Chriftian indeed that lays afide a good portion of time daily, in the midft of all his worldly occafions for communion with God ; whoever he com- pounds with and pays ftiort, be dares not make bold with God, tofervehimby halves. He {hall have his time devoted to, him, though others are put off with the lefle ^ like that devout man, who when his time for his devotions came, what company foever he was with , would take his leave of them with this faire excufc, he had a friend that ft aid to {peak^tvith him (he meant his God) . Secondly, when his worldly employments da not turn the edge of his affections , and leave a bluntneffe up- on his fpirit, as to holding communion with God; here is holineffe in the power-, as the husband,when he hath been abroad all day, in this company and that, yet none of thefe makes him love his wife and children the leffe^ when he comes home at nighr, he brings his arfe&ions to them as entire as when he went out • yea, he is glad he is got from all others to them again. This is a. fwcet frame of fpirit indeed ^ but alas how hard to keep it ? canft thou fay,OChriftian,after thou haft paft a day,amidft thy worldly. profits, and been entertained with the delight and pleafures which. thy fulleftate affords thee, that thou bring'ft thy whole heast to

thy

c- . And having on

thy God with thee, when at night thou returneft into his pre- fence to wait on him > Thou canft fay more then many can, that have fomc good in them. O 'tis hard to converfe with the world all day, and (hake it off at night, fo as to be free to en joy priva- cy with God. The world does by the Chriftian, as the little child by the mother ; if it cannot keep the mother from going

out, then it will cry after her to go with her^ if the world can- not keep us from going to idigious duties, then it will cry to be taken along with us , and much ado to part it and the affe-

dions. Fourthly, the Chriftian muft exprefle the power of holinefle

in his carriage and behaviour to others^nd they are either within

doors, or without.

CHAP.IX.

Of exp retting the power of bolinefs^ in and to our family Relations.

i. "T^Irft, to his family relations. Much, though not all of the X power of godlinefle lies within doors, to thofe that God hath there rela'edusunto. It is in vain to talk of holinefle, if we can bring no letters teftimonial from our holy walking with our relations. O 'tis fad,when they that have reafon to know us beft, ( by their daily converfe with us ) do fpeak leaft for our godli- nefle- few fo impudent as to come naked into the ftrects- if men have any thing to cover their naughtinefTe.they will put it on when they come abroad. But what art thou within dcores .? what care and confciencc to difchargc thy duty to tby neer re- lations ? He is a bad husband, that hath money to fpend among company abroad, but none to lay inprovifions to keep his fa- mily

the breaft-plate of rigbteonfaefje. 2 5 «>

mily at home. And can he be a good Chriftian that fpends all his religion abroad , and leaves none for his neareft relations at home ? That is a great zealot among ftranger*, and little or no- thing of God comes from him in his family ? yea, it were well , if fome that gain the reputation for Chriftians abroad, did not fall ftiort of others, that pretend not to proreffion in thofe mo- ral duties, which they ftiould performe to their relations ; There are fome, who are great ftrangers to profeflion , who yet arc loving and kinde in their way to their wives ; what kinde of profeflbrs then are they, who are dogged and cnrrifti to the wife of their bofomes ? who by their tyrannical lording it over them, imbitter their fpirits, and make them cover the Lords Al- tar with tears and weeping? There are wives to be found that are not cl amorous, petvifh, and froward to their husbands, who yet are far from a work of true grace in their hearts ; do they then walk as becomes holinefle, who trouble the whole houfe with their violent paflions? There are fervants who from the autho- rity of a natural confcience, are kept from railing and reviling language, when reproved by their matters ; And fhall not grace keep pace with nature? Holy David knew very well, how neer this part of the Saints duty lies to the very heart of go dlinefle-, and therefore when he makes his folemn vow, to walk holily before God, he inftanceth in this, as one ftage whereon he might eminently difcover the gracioufnefle of his fpirit, / will wal\withinmyhoufe with a perfect heart , Pfal, 1 01.2. But toin- ftance in a few particulars wherein the power of holinefle is to ap- pear as to family relations;

Firft, In the choice of our relations,/ uch I mean as are elegible. Some are not in our choice. The childe cannot chufe what f,t- *• therhewill have, nor the father what child. But where God al- lows a liberty, he expects a care.

Firft, art thou godly ,andwanteft a fervice? O take heed, thou #1 fheweft thy holinels in the family thou choofeft,&the governors thou put/ft thy felf under. Enquire more whether it be a health- ful air for thy foul within door?,then for thy body without. The very ferceleffe creatures groan to ferve the ungodly world,and(if capable of choofing) wou'd count it their liberty to ferve the formes of Gody Rom. 8. 2i. And wilt thou voluntarily , when thou mayft prevent it, runne thy ielf under the government of

fiuh

a ,-6 And having on

fuch as are ungodly, who ait thy felf a child of God ? 'Tis hard to fcrve two matters, though much alike in difpofition: But impoflible to ierve thofe two, a holy God, and a wicked un- godly manor woman, fo as to pleafe them both. But, if thou beeft under the roof of fuch a one, forget not thy duty to them, thouph they do forget their duty to God -, poflibly thy faithfulnefle to them, may bring them to enquire after thy God, for thy fake, as Nebuchadnezzar did for Daniels. No doubt wicked men would take up Religion and the wayes of God more ferioufly into their confideration, if there were a more heavenly luftre and beauty upon Chriftians lives in their feveral relations to invite them thereunto * fometimes a book is read the fooner * for the fairneffe of the characters, which would have been not much lookt in, if the print had been naught. O how oft do we hear, that the thoughts of Religion are thrown away with ftorn by wicked Matters, when their profeffing fervants are taken falfe# appear proud and undutiful , flothful or negligent ? what then follows, But is thisyour Religion ? God keep me from fuch a Religion as this. O commend the wayes of God to thy carnal and ungodlly Matter or Miftris by a clear unblotted converfation in thy place- But withal let me tell thee , if (doing thy utmoft in thy place to promote Religion in the family ) thou fecft that thefoile is focold that there is no vifible hope of planting for God, it is time, high time to think of tranfplanting thy felf; for it is to be fear'd , the place which is fo bad to plant in , will not , cannot be very good for thee to grow and thrive in.

Art thou a godly Matter > when thou takeft a fervant into thy houfe, chooleforCjodas well as thy felf. Remember there is work for God to be done by thy fervant, as well as thy felf^ and (hall he be fit for thy turne, that is not for his ? Thou defireft the work ftiould profper thy fervant takes in hand-, doeft not? and what ground haft thou from the promife to hope that the work (hould profper in his hand, that (innesallthe while he is doing of it ? the plowing of the wicked is finne , Prov. 2 1.4. A godly fervanr is a greater blefiing then we think on. He can work,and fet God on work alfo for his makers good, Gen.24.1 2 . 0 Lord God of my M after Abraham , / pray thee fend me good fycidihU day, and /hew kjndnrjfc unto my Mafter. And fure,he did

his

the breafl-piate ofrighteoufneffe. qz-

his Matter as much fervice by his prayer, as by his prudence in that journey ; it* you were but to plant an Orchard, you would get the belt fruit trees, and not cumber your ground with^crabs. There's more loife in a graceleiTe fervant in the houfe, than a. fruitleifetreein the Orchard. Holy David obferved while he was az Sauls Court the mi.chief of having wicked and ungodly fervants,(for with fuch was that unhappy King fo compaifed,that David compares his Court to the protane and barbarous Hea- thens, among whom there was fcarce more wickedneife to be foundjPfil.I zo.6.fVo u me that I fopurne in Mefbechfhat 1 dwell r<i tlcg tents of Kedar ; that is^among thofe who were as prodi- gioufiy wicked as any rhere.)And no doubt, but this made this gra- cious man in his banifhment before he came to the Crown ( ha- ving feen the evil of a disordered houfe ) to refolve what he will do, when God inould make him the head of fuch a royal family, Pf.loi.j. He that mwkith dece t jhall not dwell within rky Lonfe; le« that telle th lies ft all not tarry mmy fight .He inttanceth in thofe fins, not as if he would ipend all his zeal againtt thefe, but be- caufe he had obferv'd rhem principally to abound mSauls Court, by which he had fufter-ed fo much,as you may perceive by Tfal.

I 20. 2, 3.

Arc thou godly ? fhew thy felf foin the choice of husband or wife. 1 am fiure, if fome ( and, thofe godly alio) could bring no other teftimonial for their godlinefle, th.m the care they have taken in this particular yk might juflly be call'd into queftion both by themfelves and others.There is no one thing, that gracious perfons (even thofe recorded in Scripture as well as others) have fhewn their weaknefle, yea, given offence and fcandal more in, than in this particular, Ihefois of Cjodftw that tie daughters if men -onre fairey Gen. 6. 2. one would have thought the fons of Go i inould have look't for grace in the heart, rather than beauty in the face; but we fee, even they fometime; turn in at the faired i:gne, without much enquiring what grace is to be found dwelling within, but Chriftian, let not the mifcarriage of any in this patticular ( how holy ibever otherwifc) make thee lelfe careful in thy choice. God did not leave their pra- ctice on record for thee to follow, butfhun. He is but afloven- ly Chriftian that will fwallow all the Saints do, without paring their a&ions. Is k not enough that the wicked break their

L 1 necks

0<8 And having on

necks over the fin? of Saints? but wilt thou run upon them alfo to break thy fhins ? point not at this man, and that godly woman, facing, they can marry into fuch a profare family,and lie by the lide of a drunkard, iwearer, &c. Look to the iuleO Chilian, if thou wilt keep the power of holinefle.That is clear asaSur.-b.am writ in the Scripture, Be not unequally yoked toge- ther with unbeliever s\f or what felioirjhip hath righteottftiefi with unrivl.teoi-fncjfe} 2Cor.6.i4. and where he gives the Widow leave to ma>ry again, he ftill remembers to bound this liberty : to whom fie wi%only in the Lord,i Cor.7, 39. Mark that, in the Lordy that is, in the Church-, all without the faith, are without God in the world. The Lords kindred and family is in the Church ; you marry out of the Lord, when you marry out of the Lords kindred ; or in the Lor^that is,in the fear of the Lord, with his leave and liking. The Parents confent is fit to be had, we all yield* and is not thy heavenly Fathers ? And will he ever give his confent thou fhould'fi bellow thy felf on a beaft,a fot,an earth-worme ? holy men have paid dear for fuch snatches • what awoful pligue was Dalilah to Sampfon}mdMichalnonz of thz greateft comforts to David ; had he not better have married the pooreft Damofel in Ifraelji godly (though no more with her but the cloaths on her back ) than fuch a fleering companion, that mock't him for his zeal to his God ?

Secondly, in labouring to interefi God in our relations. The Chriftian cannot indeed propagate grace to his childe, nor joynr tirjhis vwfeinbisholinelTe, as he may in his lands; yet he mutt do hi -- urmoft to entitle God to them. Why did God command lAb'aham th?t all his houfe fhould be circus cifed?furely he would have hi n go as far as he could to draw them into affinity with,inci relation to GbdiNeai rci tuons call for dear aflfettiom. Grace doth not tea^h us to love the n lette' than we did, but to love them better. It turns our love into a fpi ritual channel, and m?.kes us chiefly dei:re their etemlgood ; what fingular thingelfe isin the Cfri;u;ns love ^bove others? Do not the Heathens lay up eftates for their children here/ are not they caref .1 for their feivanrs bicks and bellies, as well as orhers ? yes fure, bur your care null exceed theirs. I remember ^Aupuft.-se fsxMkin how hLhlyfome commended his fathers coft and cure to educate him, even above his eftate , makes tfo\s

fad

?.•

the breafi-plat'e of right eoufnejfe. 250

fad complaint,*:///?* Interea non facxgeret Tatcr^ejtiaHs credere, n tibi^dHn^moio jj]'e/x diprtm9vel pot us de[ertus a. cpihura. ttta De~ us ! tvl.ercM ( faith he) my "fathers drift mall was rot to* traine meap for thee 1 his project ,vas,trur I might be eloquent , an O- rmtour^not aChrljtian. O my brethren, it God be worth your acquaintance^ he not worth theirs ahb,that are fo near and dear ro you t one houfe now holds you, would you noi have one hea- ven receive you ? can you think ( w'rhour trembling ) that thofe who live together in one family, fhouid, when the houfe is broken up by death, go one to hell. ?.nothir to heaven ? furely you are like to have little joy from them on earth , who you fear fhall not meet you in heaven. By Lycnrgm his Law, the father that gave no learning to his chiiae when young , was to lofe that fuccour which was due fro n his chilce to him in his old age. The righceoufneflfe of that Law though I dare not aflert, yet this I may fay, what he uiijuftly commanded, God doth moft righteoufly fuffer ; that thofe who do not teacji their children their dvty to God, lofe the honour and reverence which fliould be paid them by their childrenjand fo of other relations alfo. "

Thirdly, take heed thy relations be not a fnare to thee, or 3.

thou to them.There arefuch fad families to be found,who do no- thing elfe but lead one another into temptation,by drawing forth each the others corruption,from one end of the year to the o- ther-, what can we call fuch families tmtfo many hells above ground?A man may live with as much fafety to his body in a peft- houfe, as he can there to his foul. And truly the godly are not fo far put of dmger, but that the Divel may make ufe of their paflions to royle and defile one another. I am fure he is very ambitious to do them a mifchief this way, and too often prevail?. Abrahams fear laid the fnare for Sarah his wife, whowaseafily perfwaded to diflemble for him fhe loved fo dearly, Gen. 12.23. And R.beccr.hs vehement affection to j^c^together with the reverence,both her place and grace commanded in fatobs heart, made him of a plain man become the fubtle man, to deceive his father and brother ; which, though it was too broad a fin for himatfirftpropofal tofwallow, as appears, Gen. 27. 12. I fall feem to h'm to be a deceivcr^and I (hall brina ^ curfe vpon me\ani not a buffing ; yet with a little art ufed by his mother, we fee

L 1 2 the

a5o And having on

the paflagc was widened, and down it went for all his fir/1 ftreiningat ic ; and yet both godly perfons. Look therefore to thy felf, that thou doft not bring fin Upon thy relations. It would be a heavy affliction to thee, co lee thy wife, childe or fervant fick of the plague,which thou brought 'it hone to them, or bleeding by a wound which thou unawares gaveft them ; A- las, betcer'thus, then be infected with (in, wounded with i;uilt by thy means. And be as careful to antidote thy foul agnail receiving infection from them, as breathing it on them. Thy love is great to thy wife; O let ic not make rhe apple of tem- ptation the more r'aire or deferable, when offer'd to due by her hand. Thou lovelt thy felf, yea, thy God too Iitt1e,if her fo much as to fin for her fake. Thou art a dutiful wife, but objy in the Lord ;take heed of turning the Yxblts of the Comm.!Hdr/,c>;ts,by fettingthe fevtmh before the frft. Befure to. fa ve Gods ftake, before thou payed thy obedience to thy husband; fay to thy foul, Can I keep Gocls command in obeyiiv; my husbands ? in payingpf debts, thole fliould be h>fidifclnrgj<J, which are -due Dy the moft, and tho'c the grcatell obligations'. And to whom thou art deeplieft bound, God or thy husband, is eallc ro refolve, thus in all other relations. Go as far with thy relations as thou canW travel in Gods company,! nd no further , as thou would'il not leave thy holineife and lighteoufneffe behind thee , the Joileof which is coo great, that thou fhou Id 'ft expect they can recompence unto thee.

Fourthly, rben holinene is inks power as ro cur relations, when theChriftian is careful co improve the graces of his relati- ons, and get what good from them he can while they are with them;May be thou haft a holy father,a gracious husband o ■ wife ; let it be but a fervant in the family rhat is godly , there is good to be got by bis' gracious conversion, fpeeches, and holineile like oyncment, will betray it felf where ever it ftays awhile. O Chriftian, if any fuch holy perfonbe with thee in the family, obferve what fuch a one in his fpeeches, duties of worfhip, be- haviour under affliction, rcceit of mercies, returns of Sabbaths and Ordinances, and fuch like affords for thy inltru&ion, quick- ning and promoving in the ways of holincfle.The Troph; bade the Widow bring all the veifels fhe had or could borrow, r© catch what fhould fall from the pot of oyle that flbe had in

the

--- II,

the breafi-plau ofrighttoufiieffe. a 6 1

the houfe, and therewith pay her debts, z Kings 4.3. Truly, I think it were good counfel to fome that complain (or may juflly if they do not ) ho y poor and beggarly they are in grace ; to make an improvement of that holy oyle of grace which drops from the jips and lives of their godly relations ; Fer your memories, confcicnces,heaiTs and affections, as vefTels to receive alltheexprellionsof holineffethat come from them ; thy me- mory, lefthitkeepan.i rerain trte infractions, reproofs, com- forts drawn by them out of the Word ; rhy.confcience, that ap- plies rhefe to thy o.vn foul, till from thence they riiiiil into thy affections, and choubecomelt in love more anymore with ho- linelfe thy own felt, from their recommendation of it to tbee.4t is a fad thing to conlidcr what different ufe a naughty heart makes of the c,itcs and graces of the godly with whom they live fas they Darkle forth J to what an humble hncere one doth. A naughty heart does but envy and maligne fuch a one the more, and inltead of getting good,is made worfe ; whereas the fincere foul he labours to treafure up all for his good. When fofeph told his prophetick dreame to his brethren, their envy, which before lay fmothering in rheir breads, took ftre prefently,and awhile after flamed forth into that unnatural cruelty pra&ifed up- on him by them. There was all the ufe they made of it; but of good Jacob, 'tis faid,by way of oppofition to them,(7f«.37.i 1. Hjs brethren envied him., but his father observed the [tying ; he laid it up for future ufe,as that which had fomething of God in it. ThusChriftian, do thou by the holy breathings of the Spirit inthofe thou liveft with.

Note the remarkable paflages of their gracious conventions, as thou would'ft do the notions of fome excellent book,which is not thme own,b«t lent thee for a time to perufe : Indeed upon . rhefe termes, and no furer, do we en;oy out gracious friends and Felations.They are but lent us frM a while, and improve themjOT not improve them, they will be call'd for ere long ; And will it be for thy comfort to part with them, before thou {halt had a heart to get good by them ? It was a folemn fpeech of that Re- verend, holy man of God, Mr. Bolton, to his children, when on his death-bed, I charge yon O my children, not to meet me at the great day before Utoriftf Tribunal in a Chr'ftkff?,gracclej[c condition. God keeps an exai* account of the means he affords

L 1 5 us

a6a And having on \

us for our falvation, and the lives of his holy fervants are not of the loweft rank ; you (hall obferve that God is very curious in Scripture to record the time how long his faithful fervancs lived on earth; and fure among other reafons, he would have us know, that he means to reckon with thoie that lived with them, for every year, yea, day and houre they had them among them. They fhall know they had a Prophet, a father, husband, that were godly, and that they had them fo long, and Go J will know of them what ufe they made of them.

5Xr« i jaiiii tfnTrt IWW> *^^S* rV9**9* .r^*ii rfM CI. jflffft. **•*« #» Jv*i tiiil— | r-O***" f&jtA

CHAP. X.

Of exercifing the power of holinefje in our carriage to our neighbours without doors.

SEcondly, thy f i^hteoufneffe to others muft not ftay within doors, but vcalk out into the ftreets,md vifit thy neighbours round.Thy behaviour to, and converfation wiih them muft be holy and righteous.In Scripture, R/gl teottf»cjfrymd living righ- teoufly, do oft import the whole duty of the Chriftian to his neighbour; And fo (lands diitingutfhed from F/^/, which hath Cjod for its immediate ohjcft^vA fobriety or temperance, which immediately refpe£tsour felves.See them altogether, Jit. 2. 12. where,theg7vcf of God that bringcth falvationj.s faid to teach us to live foberly,righteoufly,and godly in this prefent world. He that would be the death of all thefe three,needs do no more but (fib one of them, no matter which ; the life of holineife will run out at any door, here or there, where ever the wound is gi- ven.t Tis true indeed, there is a moral righteoufnelfe, which leaves us fhort of true holinefle ; but no true holindfe that leaves us fhort of moral righteoufnefTe. Though ihe ienfitive foui be found in a beaft without the rational, yet the rational

foal

.**■ : ■ — p

the breaft-plate of right eon fneffe. q6i

foul is not found in man without the fenfitive. Grace and E- vangelical holinetfe being the higher principle,includes and comprehends the other within it felf. This is the dignity and honour due to Chriftianity, and the principle it hyes'down in the Gofpel, (the enemies of it being judges ) that though fome who profefle it, are none of the beft, yet they learn not their unrighteoufneffe'of it;moft true it is what one faith, No Chrifti- an can be bad, except he be an hypocrite. Either therefore re- nounce thy baptifme, or abominate the thoughts of all unrigh- ceoufnefTe; to be fure thou migh'tt efcape better, if thou would'ft let the world know thou did'ft claime no kindred with Chrifi, before thou pracli'feft fuch wickednefle ; fome are unre- folved where to finde AriBides, Socrates, C'ato, and fome few other Heathens eminent for their moral righteoufnefs, whether in heaven or hell; but, were there ever any that doubted what would become of the unrighteous Chriftian in the other world f Hell gapes for thefe above all others; -Know yon not ( faith the Apofile) that the mrighteoiu fhall not inherit the K'ngdome of God} i Cor.6.9. as if he had faid,Sure you have not fo farre loll the ufe of your reafon, to think, that there is any room for fuch cattel as thefe in heaven. And if not the unrighteous , what crevife of hope is left for their falvation,whofe unrighte- oufncffe hath a thcufand times more malignity in it, than any others in the world is capable of ? the heathen fhall for their un righteoufnefs be endited,and condemned'as rebels to the Law; fo fhall the unrighteous Chrituan alfo, and that more deeply. But the charge which is incomparably heavkft, and will lay weight upon him far above the other, is, that which the Gofpel brings in, That by his unrighteoufnelfe he hath been an enemy to the crojfe of Christ , Phil 3.1 g. Indeed, if .1 man had a minde to fhew his defpight ro the heighth againft Chrift and hU coffe, theDivelhimfelf could not help him to exprefTe it more fully, than to cloatb him felf with a gaudy profelTion of the Gofpel, and with this wrap't . i bout him, toroulehimfelf in the kennel of fordu bafe practices of imrighreoufnefle. O how it makes the proptane world blafpheme the Name of ChrLft, and abhor the very profeffion of him , when they fee any of this fifth upon the face of their converfation,who take the Name of Saints to ihemfelves moie than others do! what? {hall that tongue

lie

4$* And having on

Vie. to man, chat even now pray'd f'o earnetUy to God ? thofe eyes be fenc on lufts o: envies errand , that a few moments pait thou tookeft orf the Bible from reading thofe facred Oracles ? Thofe hands in thy neighbours pocket to rob him of his eitarc, which were not long ago (Uetch't forth fo devoutly to heaven ? Thofe legs carry thee to day into thy fhop or market to cheat and cozen, which yefterday thou wenteli with to wrorfhip God in the publick ?

In a word, doft thou think to commute with God, fo as by a greater fembiance of outward zeal to God in the firll Table, co obtain a diipenfation in point of righteoufneflc to man in the fecond ? Will thy pretended love to God excufe the malice and rancour, which thy heart fwells with againft thy neighbour ? thy devotion to God, difoblige thee from paying thy debts to man? God forbid thou fhoukTft think fo ^ but if thou dolt, Peters counfel co Simon M*ftuj& mine to thee, Repent of this thy mck? ednsfs, and pray God,f perhaps the thought of thy heart may he for- glvm thecr Ac~ls 8 . n. In the Name of God I charge every one that wears Chiias livery, to make confidence of rhis piece of righteou.hdle.as you would not bring upon your heads the ven- geance of God for all thofe biafpbemie.s, which the nakedneffe of fome profeilbrs in this particular, yea, bale practices of fomc hypocrites, have given occafion to be belched out by rhe ungod- ly world againft Chrift and the good wayes of hoiineilc. Now the power of holinefle ( as to this particular ) will bepreierv'd, when thefe two things are look'c ro.

Firlt, when our care is uniform, and equally dii} ibuted^ro en- deavour the pciforming of one duty we owe ro our neighbour as well as a -other. For we mult know.there is a «ghceoufnefs thai (as one faith J runs through every precept, as it were the veins of every Law in the fttmk i able ; and calls far obedience due to Parents Natural, Civil, Ecclehallical, in the fifth Com- mard;our care topreferve our neighbours life in the fixth, chafti- tyin the feventh,eftate in the eighth, good name in the ninth. Andourdefiresiri their due bounds, again!* coveting what is our neighbours in the tenth. Now as health in the body is preferv'd by keeping thepaflages of life open^for the fpirirs freely to move from one part to anothcr( which once obftru&ed from doing their oUkc in any part,the health of the body is prefencly in danger;)

fo

the breaft- plate of righteoufneffe. %£«

fo here the fpirit and life of holinefle is preferved in the ChriiUan , by a holy care and endeavour to keep the heart free and ready ta pafle from doing one duty he owes his neighbour to another, according to the fe- veral walks that are in every command for him to move in.

Secondly, as our care muft be uniform ; fo the mozive and fpring within that fets us at work,and makes allthefe wheels move , muft be evangelical. The command is a road in which both Heathen, Jew and Chriftian may be found travelling : How now fhall we kno,v the Chriftian from the other, when Heathen and Jew alfo walk along with him in the fame duty, feem as dutiful children, obedi- ent wives, loyal fubje&s, loving neighbours, as the ChriiUan himfelf ? Truly if it be not in the motive from which,and end to which he acts, nothing elfe can do it. Look therefore well to this, or elfe thou art out of thy way, while thou feemeft to be in the road. It is very ordinary for men to wrong Chrift, when they do [their neighbour right ; and this is done when Chrift is not interefted in the action, and love to him doth not move us thereunto ; without this thou mayeft go for an honeft Hea- then, but canft not be a good Chriftian; fuppofe a fervant were entrufted by his Matter to go and pay fuch a man a fum of money, which he doth, yet not out of any dutiful refpeft to the command, or love to the perfon of his Matter, but for fhame of being taken for a Thief : In this cafe,the man fhould have his due^ut his Matter a great deal of wrong ; fuch wrong do all meer civil perfons do the Lord Jefus ; They are very exacl: and righte- ous in their dealings with their neighbours, but very injurious at the fame time to Chritt, becaufe they do not this upon his ac- count. This makes love to our neighbour evangelical , and as Chrift calls it* new Commandment, Job. I 3. when our love to our brother takes fire from his love to us. We cannot in a Go- fpel fenfe be faid to do the duty of any Commandment,except we firft love Chrift, and then for his fake do it J J ye love me, kesp my Commandment s, John 14. i %. where obferve , that as God prefixt his Name before the decalogue ; fo Chrift for the fame reafon doth his, before the Chriftijns obedience to any

Mm of

3 £6 And having on

of them, thatfo they may keep them both as hk Commartd- ments^nd out oilove to him^yho hath brought us out of a worfe houfeof bondage than Sgjft was to. Jfrael.

CHAP. XI.

Contains nine or ten directions towards the help- ing thofe that dejire to maintain the power of a holy right eons conversation

T He-third thing propounded in handling the point,calls now for our difpatcb ; and that is to lay down fo.me directions by way of coucfel, and to help all thofe that defire to maintain the power of holinefle and righteoufncfle in their daily walking.

SECT. I.

Firfl, be fure thou getteft a goo J foundation laid,on which may be rear'd the beautiful flruc'ture of . a holy righteous converfation ; and" that cp.n be no lefle than the change of thy heart by the powerful work of Gods fanctifying Spirit in thee. Thou muft be righteous and holy, before thou canit live righteoufly andhoiijy. If ihe Ship ruth not its right ma&e at firft, be not equally poys'd according to the Law of that Art, it will never faile trim ; arid if the heart be not moulded anew bythtw •_;-. of the Spirit, and fafhion'd according to

the I • :f the new crcaturej in which old things pajfe array i

and

the breajl-plate of right eonfnejfe. ggj

and all things become »<?n>,the creature will never walk holily j

'tis folid grace in the vejfel of the heart that feeds profeffion in 2,Cor* ** l7,

the /**#/>, holineffe in the life, CHatth.z <r.4.Now this thorough

change of thy heart is efpecialiyto be look't at in thefe two

things.

First^ that there be a change made in thy judgment of,and difpofuion of heart to finne; thou haft formerly had fuch a noti- on of finnle as hath made it defirable ; thou haft lookt upon it usEze did on the forbidden fruit; thou haft thought it ple.ifant to the eye, good for fad, and worth thy choice to be defired of thee; if thou continueit of the fame minde,thy teeih will be watering, and heart continually hankering after it ; thou mayft polfibly be kept from exprefling and venting the inward thought of thy heart for awhile;but as two lovers kept afunder by their friends, will one time or other make an efcape to each other, fo long as their affection is the fame it was; fo wilt thou to thy luft;and therefore never reft till thou canft fay, thou doit as heartily, loath and hate fin as ever thou loved'ft it before.

Secondly, look that there be fuch a change in thy judgment and hea r,as makes thee take an inward complacency and delight in Chrift, and his holy Commands.Then there is little fear of thy degenerating, when thou art tyed to him and his fervice, by the heart-ftrings of love and complacency. The Divel findes it no hard work to part him and his duty, that never joy'd, nor took true content in doing of it.He whofe calling doth not like him,nor fit his gen'ms ( as we fay ) will never excel in it. A Scho- lar learns more in a week, when he comes to relifh learning,and ispleafed with its fweet tafte, than he did in amoneth,when he went to School to pleafe his Mafter, ( whom he fcar'd J not himfelf. Obferve any perfon in the thing wherein he takes high content, and he is more careful and curious about that then any other ; if . his heart be on his Garden, O how neatly it is kept 1 ir fihall lie as we fay, in print; All the rare roots and Hips that can be got for love and money, fhall be fought for. Is it beauty that one delights in? How curious and nice is fuch a one in dreffihg her felf? fhe hardly knows when {he is fine enough. Truly thus it is here, a foul that truly loves Chrift, delights in holineiTe ; all his ftrength is kid out upon them; may he but excel in this one thing, be more holy,

M m 2 " more

I.

a58 And having on

more heavenly ; he will give others leave to run before him in any thing elfe.

SECT. II.

Secondly, be fure to keep thy eye on the ri^ht rule thou art to walk by. Every calling hath a rule to go by, peculiar to its felf , which requires fome ftudy to get an infight into, without which a man will but bungle in his work. No calling hath fuch a fure Rule and perfect Law to go by, as the Chriftians ; There- fore in earthly profeffions, and worldly callings, men vary in their way and method , though of the fame trade,becaufe there is no fuch perfect rule , but another may fuper-adde to it. But the Chriftian hath one ftanding rule , the Word of God, able to make the man of God perfett ; now he that would excel 'in the power of holineffe mutt ftudy this. The Thyfician he confuks with his Galen : the Lawyer with his Litleton ; and the Philofo- pher with his tSfriftotle ; the (JMafiers of thefe slrts.How much -more ftiould the Chriftian with the Word , fo as to be de- aermined by that, and drawn by that, more than by a whole teame of arguments from men? We can do nothing againfl the truthybftt for the trttth^ faith Panly 2 Cor. 15.8. O Chriftian ! when credit votes this way, friends and relations that way ; when profit bids thee do this, and pleafure that, fay as feho/ka- phat concerning Mi cat ah , Is there not here a. Prophet of the Lord befides,that I may enquire of him ? 1 Kings 2 2.>Isthere not the Word of God that I may bz concluded by it,rather than by any of thefe lying Prophets ? Now there are three ways th.it men go contrary to this direction, all of them deftruitiveto the power of holineffe •, fome walk by no rule -/fome by a/W/>rulej and a third by t hv.tr ue rule, but partially. The firft is the An- tinom'ft and lake tint ; the fecond is the foperftitio»s zealot j the third is the Hypocr:te ; h>vare of all thefe,except thou meaneft to lay th : knif ; to the throat of holinsfle. F F f*j t ke he.drhoudoeft not takeaway the Rule God fets

before thei, wiih the tsfitimo-'-ift and Libertine^ who fay the Law is not a rufc to thcChrifuan.Thefe muft needs make crooked

lines

the breafi-plate of righteonfnejfe. 26a

lines in their lives, that live by rote, and not by rule. I had thought, Chrifi had baptised the L^and Goi'peliz'd ir, both by preaching it as a rule of holineil'e in his Sermons, Mat. 5. 2 7. and by walking in his life by the rule of it, 1 Ba . 2. 21 , 22. That principle therefore may be indited for a murderer of a righteous andholylife, which takes away the rule by which it flhould be led. This is a fubtle way indeed of Satan to furpjize the poor creature,if he make the Chriftbn travellor weary of his Liude , and once fend him away, then it will not b~ longer before he will wander out of heaven-way ,and fall into hell-roads. The Apoflle tells us of a generation of men,who while they promife tr.emjehcs liberty, are themfelves fervants of corruption, 2 P^t.2. 1 q. T uiy thefe methinks look like the men, who flip eft" c he yoke oil the command under a pretence of liberty, that foon have ' a worfe yoke on in its room, even the yoke of fin.

Secondly, take heed thou walkeft not by a falfe rule. There 2. is but one trite rule,theWoi>d of God,and therefore we may foon know which is* falfe. Ifaiah 8.20. To tfo La&yand to theTe*- ftimony,tf tkey ffe-akjiot according to this Word, it is bectufe there is no light in them. Pretend not to more ftrictnefle than the Word will vouch ; this is to be over-righteous indeed, Ecd.j. 1 6. . Exceflfe makes a wonfier,zi well as defect ; not only he that hath but one hand,but he that hath three, is one. There is a curie (co- red up for him that addes to, as well as. for. him that takes fiow tfie words cf this ^o<?^.,Rev.22.i8.TheDivel hath had of old a defign to undermine Scriptural hoIineffe,by crying up an f^Apo- rryphal holinefle. He knows too well,thatas dies pot by feeth- ing over, puts out the fire, and Co comes in awhile not to feeth at all ; thus by making mens zeal to boyle over into afahe pre- tended holinefle, he is fure to quench all tnieholine<ie,and bring them at laft to have no zeal, but prove key-cold Athens. The Phanf.e he muft eeke;out the command^ ot God with the traditions of men ; the Payijt ( his true fon ami heirejhath his unwritten verities, holy orders and rules for a more auftcre life, than ever came.into Gods heart to require ; and of late the ^tdurs have borrowed many of their fhredsfrom them both, with which they are very buhe to patch up a ridiculous kinde ot" Religion, which a man cannot poflibly taks up, till he hath <irft . fore-done, hid own uiideriiaivJing,and renounced all iuhjection to >

. M m 3 the

% jo And having on

the Word of God. O beware of awill-holinefs,anda w/7/-»w* jhip -, it is a heavy charge God puts in againft lfraely Hofea 8. 14. Jfrael hath forgotten his Maker>and baildeth Temples .This may fecm ftrange, forget God, and yet fo devour, as to build Tem- ples ? yes, fhe built them without warrant from God ; God counts him felf forgot, when we forget his Word, and keep not clofe to that. It is laid at Jeroboams door as a great fin^that he offered upon the <iAltar which he made at Bethel,inlhe month which he had devifed In his heart ,i King. t 2. 3 3. he took coun- fel of his own heart, not of God when and where to offer. A holinefle whick is the device of our heart,is not the holinefle af- ter Gods heart ; the curfe that falls upon fuch bold men, is, that while they feek to eftablifh a holinefle of their own, they fubmit not to the true holineffe God requires in his Word ; God juftly gives them over to real unholineife, for pretending to a fur- ther holinefle than they fhould: witnefs thofe finks and common fhoals of all abominations ( religious houfes 1 mean,as they are called by the T apish s ) which being the inflitutions of men , for want of the fait of a divine warrant to keep them fweet,have run into filthinefle and corruption. God will not endure his creature ihould be a felf-mover; it is a greater fin to do what we are not commanded, than not to do what we are commanded by God ; as it is in a fubjccl: to prefume to makeLaws of his own head,than not to obey the Law his Prince ena£ts ; by letting up a holi- nefle of our own, we take Gods Mint as it were out of his hand, to whom alone it belongs to ftamp what is holy,and what not.

Thirdly,ufe not the true rule partially ; to be partial in pra- <5tifing,is as bad as to be partial in handling of the Lavvjthis made thePriefts contemptible, Mal.2.9. an<l fo wU that, the ptofef- four to God and man ; fquare the whole frame of thy life by rule, or all is to no purpofe. Divers mcafwcs are as an abomination to the Z<?r^,Prov.2o.io.He is the honed man in his dealings with men, that hath but one meafure, (and that according to the Law)which he ufeth in his trade. And he is the holy man that ufeth but one rule for all his a£ions,and that no other than the Word of God. Ohowfulfom was the fnvs hypocrilie to Gods ftomack, that durfl not go into the judgment-hall, for fear of rendering rhem- felves unclean ? Joh. 18. but made no fcruple of embruing their hands in Chriils blood ; and the Pharifees, who obierved the^

rule

the breaft-plate of righteottfneffe. 271

rule of the Law ftri6lly,in tything annife and cummin, but di- fpenced with themfelves in the weightier matters of the Law : O beware of this as thou lovdt thy fouls life ; you would not thank that cuftomer who comes into your fhop,and buys a penni-worth of you, but Heals from you what is worth a pound ■-, or him that is very punctual in paying a fmall debt he owes, only that he may cet deeper into your book, and at laft cheat you of a greater fumme. This is horrid wickednefTe to comply with the Word in little matters, on a defigne that you may covertly wrong Goi in greater.

SECT. III.

Thirdly, propound a right end to thy felf in thy righteous holy walking;and here be fure thou ftandft clear offa legal end;do not think by thy righreoufneflfe to purchafe any thing at Gods hand.Heaven Hands not upon fale to my.ThewagesofJw is death, bat the gift of God. is eternal life through Jefus ^hrifrour Lord, Rom. 6. What God fold to Chrift,he gives to us. Chrift was the purchafer, believers are but heirs to what he hath bought, and muft claim nothing bur in his right ; by claiming any thing of God for our righteoufnefle,we {hut our felves out from having any benefit of his • we cannot be in two places at the fame time; if we be found leaning on our own houfe,we cannot alfo be found in Chrift ; Paul knew this, and therefore renounceth the one, that he may be entitled to the other, Vhil.i .8,9. It is Satans po- licy to crack the breaft-plate of thy own righteoufnefle, by beat- ing it out further than the mettal will bear ; Indeed by trufting in it thou deftroyett the very nature of it ; rhy righteoufnefle be- comes unrighteourneiTe,and thy holincfle degenerates into wick- ednefTe ; what greater impiety than pride I fuch a pride as rants it over Chrift, and alters the method which God himfelf hath fet for faving fouls ? O foul ! if thou wouldft be holy, learn to be humble. They are clafp't together, Micah 6. 8. what dnh the Lord require of thee but to do jufily,love mercy, and to walk^ humbly with thy (]od ? and how he that trufts in his own ho- linefle, fhould be (aid to walk humbly, it cannot enter into our

heart

Q-a And having on

heart to conceive. God fees not thee to earn heaven by thy ho- lineflCjbut thereby to ihew thy love and thankfulnefle to Chrift that hath earned it for thee. Hence the great argument Chrift ufeth to provoke his difciples to holincfle,is love, 7/ ye love mey keep my Commandments, John 14 As if he had faid, You know v*hat I came into the world,and am now going out of the world for; both upon your fervice,for whom I lay down my life, and take it up again, that I may live in heaven to intercede for you ; if thefe, and the blefled fruits you reap from thefe, be valued by you, love me; and if ye love me, teftifie it in keeping my Com- mandments. That is Gofpel-holinefle which is bred and fed by this love, whenall theChriftiandoth,isby him offered up as a thankfgiving facrifice to Chrift/^ loved m to death. 1\\x& the Spoufe to Chrift, Cant-1*1 2* twill give thee my loves ; what the means by her loves, fhe exprefl"eth,trr. 13. zA 11 manner ofplea- far.t frwtSjnew and old which J have laid tip for thee, O my belo- ved. In ver. 18. (he had profefledher faith on Chrift, and drunk deep of his love,and now to rebound his love in thank- fulnefs,{he beftirs her felf to entertain him with the pleafant fruits of his own graces, as gathered from a holy converfation, which (he doth not lay up to feed her pride, and felf-confidence with, but referves them for her beloved, that he may have the entire praife cf them.

SECT. IV.

Fourthly, often look on the perfect pattern which Chrift in his own example-hath given thee for a holy life. Our hand will be as the Copy is we write after ; if we fet low examples before us, it cannot be expected we fhould rife high our felves ; and in- deed the holieft Saint on earth is too low to be our patterne, becaufe perfection in holinefle muft be aimed at by the weak >ft Chriftian, 2 Cor. 7. 1. and that is not to be found in the beft of Saints in this lower world. CMofcs the meekeft man on earth, at a time his fpirit is ruffled ; and Peter the fore-man of the A- pofiles^doih not alwayes 0'f $o<m<ffiv} foot it right Recording to the Ciofpel,GW.2.i4. and he that would follow him then, is fure to

£0

the breafi'plate ofrighteonfmffe. 372

go out of his way .The good fouldier follows his file-leader, nor. when he runs away, but when he marches after his Captain order- ly,l C»r. 1 1. i.Se ye followers of rne,M I alfo. amofChriftjthz comment muft be followed no further than it agrees with the text. The Mafter doth not only rule the Scholars book for him, but writes him a copy with his own hand.Chrifts command is our rule,his life our copy^if thou wilt walk holi!y,thou muft not only endeavour to do rvhat Ch: ift commands,but as Chrift himfelf did itjthou muft labour to lhape every letter in thy copy, action in life,in a holy imitation of Chrift, By holinefle we are the very 'image of OW/?,Ro:n.8.29. We reprefent Chrift, and hold him forth to all that fee us. Now two things go co make a thing the image of another. F/r/?, likenefle. JVc<?»d//,derivation ; it muft not only be like it,but this likenefle muft be deduced,and derived from it; fnowand milk are both white alike, yet we cannot fay that they are the image one of another,becaufe that likenefle they have is not derived either from other. But the picture which is drawn every line by the face of a man,this may properly be calFd the image of that man,after whofe IikenefTe it is made. Thus true holinefle is that which is derived from drift, when the foul fets Chrift in his Word,and Chrift in his example before him, fas one would the perfon,whofe picture he intends to draw jand iabours to draw every line in his life by thefe.O this is a fweet way indeed to maintain the power of holinefle ! when thou art tempted to a- ny vanity , fet Chrift before thy eye in his holy walking ; ask thy foul, Am I in this fpeech, action, company I confort with, like Chrift? did he, or would he,if again to live on earth,do as I do ? wouldnot he be more choice of hi; words than lam ?did ever fuch a vain fpeech drop from his lips? would he delight in fuch com- pany as I do.? fpend his time upon fuch trifles and impertinent cies as I do ? would he beftow fo much coft in pampering of his body, and fwallovv down his throat at one meal, what would feed many poor creatures ready to ftarve for want ? would he be in every fafhion that comes up,though never fo ridiculous and oflfenfive > fhould cards and dice ever have been found in his hands to drive time away? And (hall I indulge my felf in any thing that would make me unlike Chrift ? God forbid. We think it enough if we can quote fuch a good man or great pnr> feflbr to countenance our prac"uce,and fo are led into tempta-

N n t tion.

27 4 And having on

tion.ButChrilthn, if thy confcience tells thseChrift likes not fuch doings, away with them, though thou could'ft produce the example of the eir.inenteft Saint in the Countrey to favour them.Thou knoweft fome poflTibly of great name for profefilon, that have catt off duties in their families;but did not Chrift fhew an efj. ecial care of the Apolibs which lived under him,and were of hi* family? often praying with them, repeating tothexi,and further opening what he preach't in publick,keeping the Pafleo- ver with them(as his houfhoId)according to the Law of that Or- cinancejfAW.i^.Thoufeeit fome turn their back on the pub- lick aflemblies, under a pretence of finful mixtures there that would defile them.- Did our Lord Jefus do thusfwas not he in the Temple, and in the Synagogues,holding communion with them in the fervice ofGod which was for the fubftance there preferved, though not without fome corruptions crept in among them f Q Chrittian, ftudy Chrifts life more, and thou wilt foon learn to mend thy own. Summa- %jligionis efl imitari quern colts. li is the very fumme and top of Religion to be as like the God we worfhip as may be.

Fifthly, walk dependingly on God.The vine is fruitful fo long as it hath a pole, or wall to run upon, but without fuch a help ft would foon be trod under foot, and come to nothing j It is not in man to direlt his own way\Multa bonafaeit Dew in homine^quA non facit hcmo;mllazerofaclt homo^qus. non facit Veus ut faciaty slugufllxm. There are many good things that God doth in man, which man has no hand in ; but there is no good and holy action that man does,but God does enable him to do it : As was faid of that Cj reel an Captain, Parmenio did many exploits with- out Alexander,^ Alexander nothing without Parmenio. If thou wilt therefore maintain holineffe in its power , acknowledge Cod in allthy ways,and lean not to thy own wderftandingfitov .3.<j,6.He is ready to help them that engage him,but counts himfelfcharg'd with the care of none but fuch as depend on him. The Chriftians way to heaven is fomething like that in our Nation, (called the fVrfhe j)v\ here the fandsf by reafon of the Seas daily overflowing) do fo alter,trut the travellour who paft them fafely a month ago, cannot without great danger venture again, except he hath his t:uide with him.\Vhere then he found fume Land,poiTibly a little

after,

the hrejft- plate of right eoufnejje. 375

after, coming fas may meet with a devouring quick- fand. Truly thus the Chriftian who gets over a duty at one Lime with fonie facility ,his way fmooth and plain before him, at another tine may find a temptation in the fame duty enough to fee him, if he had not help from heaven to carry him fafe out of the danger. O Chriltian,it is not fafe for thee to venture one ftep without thy ftay, thy hand of faith leaning on thy beloveds arme : Truft to thy own legs and thou fallen1 ; ufe thy legs,but truft to his arme, and thou art fafe.

SECT. V.

Sixthly, look to thy company, who they are thou conforteft tvith;flee unholy company,as baneful to the power of godiinefs; be but as careful for thy foul,as thou would'ft for thy body ; durft thou drink in the fame eup,or fit in the fame chaire with one that hath an infectious difeafe ? And is not fin as catching a difeafe as the plague it felf ? Daretf thou come where fuch ill fcents are to be taken, as may foon infeS thy foul ? of all trades it would not do well to have the Collier and F telle r live together ; whac one cleanfeth, the other will crock and fmutch. Thou can 'ft not be long among unholy ones, but thou wilt hazard the defiling of thy foul, which the holy Spirit hath made pure : and he did not walhthee clean, to runns where thou ftiould'it be made foule \ to be fure thou (halt have no help from them to advance thy ho- linefle ; and truly we fhould not chooie that fociety where we may not hope to make them, or be made our felves better by them. 'Tis obfervable what the Spirit of God notes concerning t/fbrahamJtAzh.ii.g.He foournedin the land of promt fe as in afirange C'oantrejydwelling in Tabernacles with Jfaac and facoby heires of the fame promt fe. Hz is not faid to dwell with the Native! of that Land,^ with Jfaac and Jacob heires of tie fame promlfc with him. astbraham did not feek acquaintance with the Hea- then; no, he was willing to continue a ltranger to them,but he liv'd with thofe thar were of his own family,and Gods family al- fo. Chriftians are a company of themfelves,^^ 4.23. being Ut go, they went to their own comf*nj\ who Jriould believers

N n 2 joyn

276 And having on

joyn themfelves to, but believers?As P.wlhidyhavejot4 not a wife man among you^ but you mufl go to Law before unbelievers} fo may 1 fay to thee Chriftun,Is there never a Saint in all the town that thou can 'ft be acquainted with, fit and difcourfe with, but you muft joyn with the profane and ungodly,amongft whom you live? no wonder thy holmeffe thrives no better, when thou breathelt in wicked company, that is like the Eaft-wind, under which nothing grows and profpers.

Sevenrhly, get fome Chriftian friend ( whom thoumayert truft above others ) to be thy faithful Monitor. O that man hath a great help, for the maintaining the power of godlinefle, that has an open- hear ted friend, th.it dare fpeak his heart to him. A ftander by fees more fometimes by a m:n,than the sWor can do by himfelf,and is more fit to fUdsC of his actions than he of his own; fometimes felf-Iove blinds us in our own caufe, that we feenotourfelvesfo badas wearej and fometimes we are over fufpitious of the worft by our fdves,which makes us appear to our, felves worfe than we are. Now that thou mayeft not deprive thy felt* of fo great help from thy friend, be lure ro keep thy heart, ready with meeknefle to receive, yea, with thankfulneife em- brace a reproof from his mouth. Thofcthu cannot bearplain- dealing,hurt thcmfelves moft; for by this they feldome hear the truth. He that huh not love enough to give a reproof fea- fonably to his brother, nor humility enough to bear a reproof from him, is not worthy to be called a Chiftian; By the firft he fhews himfelf a hater. o? his brother ,Lev. 1 9. 1 7.by the fecond, he proves hi mfe If a fcorner, Prov.g. Holy David profefled he would take it as a kindnelfe for the righteous to fmite him, yea, as kindly as if he broke a box of precious oyle upon his head, which was atr.ongft ih: Jew a high expreliion of love, Pfil. 14T. «;. And he made his word good ; he did not(as the Paptsls do by theit holy water) commend it highly, but turn away his face, when it comes to be iprinkledonhin. No, z/?b:gal and Nathan who reprove! him,one for hi; bloody intentions agamtt l^abal and his family ; the other for his bloo -"y f»£fc up- on Vr'uih^ they borhfped well in their erranJ. The fi -ft pre- vented the fact intended by her feafonbl- rep^oo" : the fe- cond recovered him out of that difmal hnn^ of, mun 'er.wb^rcfri he had lain fome months without coming fo farre to huifelf a?

to

■ 'I ■ 1 1..

the breajt-plate of righteonfneffe . 377

ro repent of it,for ought that we read ; and which is obfervable, they did not only prevail in the bufinefle, but indeared them- felves by this their faithfulnefle to his loul, fo unto him, that he takes her to be his wife, and him to be of his moft privy counfel to his dying day, 1 Kings 1.2 7,;? 2. Truly it is one great reafon, why the falls of profeflbrs are fo frequent in our dayes,and thei? recoveries fo rare or late ; becaufe few in thefe unloving times are to be found fo faithful, astodothisChnftian-ofrice of re- proof to their brethren ; they will fooner go, and tatle of it to others to their difgrace,than fpeak of it to tbemfelves for their recovery. Indeed by telling others, we obfkucl our way from telling th * perfon himfelf, with any hope of doing him good. It will be hard to make him believe thou comeft to heal nisfouJ, who halt already wounded his name.

SECT. VI.

Eighthly, be often fcrioufly thinking how holily and ri.jite- ~. oufly, you will in a dying houre wifh you had lived. They who no v think it matters not much,what language drivelsfrom them, what company they walk in, what they bufie their time about, how they comport with CJod in his worihip, and with man in their dealings, but live at large, and care not much which end goes foremoit; yea,wonder at the niceneflfe and zeal of others, as if there were no pace would carry them to heaven but the gal- lop ; when once death comes fo near as to be known by its own grim face,and not to report of others,when thefe poor creatures fee they muft in earnefl into another world without any delay, and their niked fouls muft return to God that gave thcmj.0 hear what interpretation he will put upon the courfe and tenure of their walking, and accordingly to parte an irrevocable fentence of life or death upon them ; now their thoughts will begin to change, and take up other notions of a righteous anJ holy life than ever they had before.'Tis obierved among the Pavijhs^ that many Cardinals, and other great ones, who would think their cotvle and religious habit ill become them in their health,yet are very ambitious to die, and be buried in them,as commonly

Nn 1 they

278 And having on

they arc. Though this be a foppery in it felt, ye t it helps us to a notion coniiderable. They who live wickedly and ioofly, yec like a religious habit very well, when to go into another world. As that young gallant faid to his fwaggerin g companion, ( after they had vilited Ambrofe lying on his dying-bed, and faw how comfortably he lay triumphing over death now approaching ; ) O that I mi git live rvitb tkee,ar.ddie with cyimbrofe \ vain wilh \ would'lt thou O man, not reap what thou fowelt, and finde whit thou layett up with thy owa hands ? doft thou fowe cockle, andwouldll reap wheat? doll thou fill thy chert with dirt, and expect to finde gold when thou openeftit? cheat and gull thy felf thou mayeli, but thou canft not mock God, who will pay thee in the fame coyn at thy death, which thou treafuretfup in thy life1. There are few fo horribly wicked, but the thoughts or- deal awes themjthey dare not fall upon their wicked practices, till they have got fome diftance from the thoughts of this. Chri- fhan,walk in the company of it every day by ferious meditation, and tell me at the weeks end, whether it doth no:: keep worfe company from thee. gl Ninthly, improve the Covenant of grace for thy affiftanceM

thy holy courfe. (JAlofes himfelf had his holineile not from the Law, but Gojpiel. Thofe heroick acts,for which he is recorded as one fo eminently holy, they are all attributed to his faith, Heb. 11.24, 25. By faith tJMofcs did. vjga\ and by faith that,to (hew from whence he had his ftrength ; now the better to improve the Covenant of grace for this purpofe,Confider thefe three par- ticulars.

firft, that God in the Covenant of grace hath promifed to furnilh and enable his children for a holy life, £sr^. 36. 27. I will pit my Spirit within you, crnA canfe yon to wall^ in my Sta- tutes. ^Thisis a way that God hathby himfelf. The mother can take her chiide by the hand to lead it, but not put ftrength into his feeble joynts, to make him go. The Prince can give his Captains a Commiilion to fight*, but not courage to fight. There is a power goes with the promife ; hence it is they are called cxc.ed yi( art\it\*7id precious prwtr.fes, { becaufe given for this very end ) that by thefe we might be made partaken of the divine na- ture, 2 Per. f.;.. «nd therefore we are not only preft toholineffe Fi Mfc the command, but efpecrally. from the promife, 2 C'or.7.1.

Having

the breaji-plate of right eottfoejft. 27a

Having therefore theft promt fes}(hz means to help and encourage US J let us cle.wfe our J 'elves from all filth we ffe of tbefiefh avd Jfir it, perfecting hollneffe in tbifear of God. O tisgODi travel- ling in his company that prom ife rfi lo pay our charges all the way ;good working- tor him rhat promifeth to work all our wo; kf or *j,Phil. 2. i?, i ?.

Secondly ', God hath laid up in Chrift a rich and full treafure of grace to fupply thy wants continually, i Col. 19. It p'afcd the Father that in him fhould all f nine \i *6p.//.FulnefTe,alI fulnefs, all fulnefs dweIling;not the fulnefs of a land-flood,up and down, not tbefulnefTe of a vefiel, to ferve his own turn only,but of a fountain that lends itftreames to others without ftreightning or lelTening its own ftore. Indeed 'tis a fulnefle purpofely Mi- nifterial, as rheSunne hath not its light for its fe If, but for the lower world, called therefore pg® , becaufe it is the great Minifter and fervant to hold forth light to the world. Thus Chrift is the Sunne of ri^hteoufneflTe,dirrufing his grace into the bofomes of his people. Grace is faid to be poured into his 1'psj.o let us know he hath it, not to keep to himfelf,but to impart, that of his falneffe ne may receive grace ftr grr.ee.

Thirdly > every childeof Godhath notonely a right ra this fulnefle in Chrift, but an inward principle ( which is faith ) whereby he is by the inftinc-t of the new creature taught to fuck and draw grace from Chrift , as the childe doth nourishment in the womb, by the navel ftring from the mother; and there- fore poor foul, if thou wouid'ft be more holy, believe more, fuck'morefrom Chrift. Holy David, Pfal. 1 1<5. afeted with the thoughts of Gods gracious providence,in delivering him out of his deeper diftrefle, takes up ( as the beft meflenger he could fend his thanks to heaven by) a ftrong refclution for a holy life,i>.Q. / will walk^before the Lord in the Land of the livino; he would fpend his dayes now in Gods fervice ; but left we Ihould think he was rafh, andfelf-confidenr, he addes ver. 10. I believed, therefore have I fj>chn. Firft,he acted his faith on God for ftrength, and then he promifeth what he will do. In- deed r he Chriiiian is a very beggarly creature considered in him- felf; he is not afliarned to confelle it;what he promifeth to ex. pend in any holy duty, is upon the credit of his Saviours purfe, who he humbly believes, will, bear him out in itwitnafltfHng gface.. Tenth ly,

o8o

And having on

Tenthly, fortifie thy felf againft thofe difcouragements by which Satan, if pollible, will divert thee from thy purpofe, and make thee lay afide thisbreaft-plate of ri^hteoufneffe and holi- nefTe as cumberfome,yea,prejudicial to thy carnal intereftsrNow the better to arme thee againft his aflaults of this kinde, I (hall inftance two or three great obe&ions whereby he fcares many from this holy walking, and alfo lend a little help to wreft thefe weapons out of thy enemies hand, by preparing an anfwer to them againft he comes.

CHAP. XII.

Wherein the firft policy orftratagem of Satan is de- feated^ which he nfetb to mahg the Chriflian throw away his breaji-plate of righteoufneffe^ as that which hinders the pleasure of his life.

ARahU i p*^' ^acan 'i^ours t0 picture a holy righteous life with %A» 'J/ fuch anauftere,foureface,thatthe creature may be out of

love with it.O faith he,if you mean to be thus precife and holy , then bid adue to all joy ; you at once deprive your felves of all thofe pleafures which others pafie their days fo merrily in the en> braces of,that are not fo ftreight-Iaced in their con-fciences.

How true a charge this is that Satan lays upon the ways of ho- lineffe, we fhall now fee; And truly h:that defires to fee the true face of holinefle in its native hue and colour,(Tiould do well not to truft Satan, cr his own carnal heart to draw its picture. I fhall deal with this objection; Firft, by way of concelfjon • there are fome pleafures ("if they may be to called) chat are inconiiftem with the power of holinefle ; whoever will

take

the breajl-plate of right eoufnejfe. 3 g j

take up a purpofe to live righteoufly , he muft (hake hands with them, and they are of two forts.

SECT. I.

Firft, all fuch pleafures a9 are in them felves finful; godiineflc . will allow no fuch in thy embraces . And art thou not fhrewd- dnfrr.z ly hurt ( doeft think) to he denied that which would be thy bane to drink > would any think the father cruel, that (hould charge his childe,not to dare fo much as tafte of any rats-bane ? truly I hope,you that have paft under the renewing work of the Spirit , can call finne by another name then pleafure. lam fure Saints in former times, have not counted themfelves tyed up, but faved from (iich pleafures. The bondage lies in ferving them, and the liberty ot being faved from them, 77/-. 3 .2. The ApoiHe bemoans . the time, when himfelf and other Saints were foolifh, deceived , ferving divers lufis and pleafures . and he reckons it among the prime benefits thes, receiv'd by the grace of the Gofpel, to be de- livered from that vaffa.'age, v.$. But according to bis mercy be favedus (how.' not by pardoninpthem only,butj by the wajbing f>f regeneration, and renewing of the holy Ghofi. However the de- vil makes poore creatures expect pleafure in finne, and promifeth them great matters of this kinde •, yet he goes againft his confer- ence , and his own prcfent fence alfo. He doth not finde finne fopleafanta morfel to his own tafte, that he fhould need to commend ic upon this account to others-, finnes pleafure is like the pleafure which a place in the Weft- Indies afords thole that dwell in it j There grows in it mod rare lufciousfiuit , but thefe dainties arc io fauced with the intolerably fcorching heat of the Sunne by day,and the multitude of a fort ofcreatuies fling- ing them by nighr, that they can neither well ear by day , nor fleep by night, to digeft their fwcet meats •, which made thej Spaniards call the place, C°mfitsinhell\ and truly what are the- pleafures of finne, but fuch comfits in hell ? there is fome carnal pleafure they have, which deiightsa rank fenfual palate -y but they are fe v'd in with the fiery wrath of God, and flinging of a guilty reft: efle confidence ; and the feares of the one , with the anguifh of the other , are able fure to raelc and wafte

Oo away

2g3 J rid having on

away that little joy and pleafure they bring to the fence.

Secondly ,there are pleafures which are not in their own nature finful ; fuch are creature comforts and delights . The finne lies as to thefe, not in the u(ing,but in the abufing of them,which is done two ways.

Firfi, when a due meafure is not kept in the ufe of them •, he cannot live holily and rightevttfly in this prefent world, that lives . rot foberly alfo. Godlinefle will allow thee to tafte of thefe pleafures as fauce, but not feed on them as meat. The rich mens charge^ ames 5.5. runnes tbus,^ have lived in pleafure on earthy they lived in pleafures, as if they had lived for them, and could notlive without them^ when once this wine of creaturccon- tents fumes up to the bra i n,intoxicates the mans judgement, that he begins to doat of them, and cannot think of parting with them to enjoy better, but cries loth to depart j as thole Jewes in Babylon who (beginning to thrive in that foyle ) were very willing to ftay there, and lay their bones in Baby Ion for all feru- falem, which ihey were called to return unto ; then truly they are pernicious to the power of holineffe. Though a mafter doth not gri.tch his fervant hn meat and drink, \ et he will not like it , if when he is to go abroad, his fervant be laid up drunk, and diffabled from waiting on him by his temperance ^ And a drun- ken man is as fit tp attend on his mafter, and do his bufinefTe for him, as a Chriftian over-charged with the pleafures of the creature, is to ferve his God in any duty of godli- neffa.

Secondly , they are finfnl when not rightly timed ; fruit eat out ofits feafon is nought. We read of a time to embrace, and a time to forbear 1 there are fome feafons that the power of holineife calls off, and will not allow, what is lawful at another time. As firft. on the Lords day, now all carnal creature pleafures are out of lea 'on. Gof calls cs then to higher delights, he expeds we fhould \:y the other aftde, and not put olk palates out of raftewirh tho'clower pl.afures, that we. mayr.he better rjelifli his heavenly dainties, tfaiah 58. 23. If 'thou tn nc away thy (cot from the Sabbath, from doing thy pleafure on my holy dajy an& call the Sabbath a ddi/J t, the holy if the Lord honourable, and Jhalt honour hirr^ not dJr>g thy own rvayes ymr finding thy w-n fleafure ,

nor-

the breaft- plate of right eottfnefje. 2 8

rter fp eakjng thy own words , then Jbalt thou delight thy fe/fin the Lord. Mark, we can neither talk the fweetnefle of communion with God, nor pay the honour daeto God in fandifying his day, except we deny our felves in our carnal delights. If a King fhould at fome certain times of the year , invite fome of his poor fubjeds to lit and feait with him at his own royal ta- ble, theyfhould exceedingly difhonour their Prince, and wrong themfelves to bring their ordinary mean fare with them to , Court. Do glorified Saints in heaven call for any of their carnal delights,or mifle them,while they are taken up in heaven praifing God, and feeding on the joys that flow from the full- eyed vifion of God ? and doth not God make account he gives you to enjoy heaven in a figure,when he admits you the fervice of his holy day? Secondly,in dayes of folemn failing and prayer,we are then to af- flict our fouls • and creature-pleafurcs will fit that work no bet- ter^ than a filvcr lace would do a mourning fuite. Thirdly, in times of pubiick calamity in the Church abroad , efpecially at home; and this a gracious heart cannot but count reafonablethat hefhoulddenyhimfelfjOratleaft tieuphimfelf to a very (hort allowance in his creature-delights, when Chrift in his Church lies a bleeding,fympathy is a debt we owe to our fellow Saints,Chrift myftical. And truly the cords of others afflictions , will belittle felt through our fort downy beds,if we indulge our felvesCl mean) to a full enjoyment of our eafe, and carnal delights. What child that is merry and pleafant in his own houfe, and hath a father or mother lying at the fame time in great mifery at the point of death, (but unknown to him) will not when the doleful news at laft comes to him, change his noat, yea, mourn that he did not know it fooner , and had not rather have been weeping for , and with his dear relations in the houfe of mourning, than palling a- way his time pleafantly at home > Hitherto I have anfwered by conccfiion, confeffing what pleafures the power of a holy & righ- teous life denies and forbids, and I hop^ they appear to be no o- ther than fuch as may without any loffe to the believers joy, be fairly difmifTed.

O02 SECT.

3_

ag a ytf»d having on

SECT. II;

Now in the fecond place I come to anfwer by way of negation; though a holy righteous life denies the Chriftian the pkafures forementioned, yet it doth not deprive him of any true pleafure the creature affords, yea, fo far from this, that none doth or can enjoy the fwectnefTeof the creature, like the gracious foul that walks in the power of holinefle,as will appear in thefe two parti- culars.

Firft, the gracions perfon hath a more curious palate , that fks him to tafte a further fweetnefie in, and fo draw more plea- fure from any creature-enjoyment, hen an unholy perfon can do. The^ flie findes no honey in the fame flower from whence the Bee goesladenaway ^ no: can an unholy heart tafte that (weetnciTe which the Saint doth in a creature • he hath indeed a natural fleftily palate , whereby he relifheth the groiTe carnal pleafure the creature affords, and that he makes his whole meal on; but a gracious heart taftes fomeching more •, All Ifrael drank of the rock, and that rQckjvasCbrift, i C orinth. 10 4. But did all that tailed the water 6 natural fweetneffe, tafte Chrift in it? no alas, they were but a few holy fouls that had a fpiritual palate to do this. Sawpfoyjs father and mother ate of the honey out of the lions carcafle as well as Samffon , and may be lik'd the tafte of it for honey as well as Sampfon, yet he took more pleafure fure than they r he tafted die fweetneiTe of Gods providence in it,that had delivered him from that very lion that now affords him this honey, J*dg. i4r

Secondly, the Chriftian has more true pleafure from the crea- ture then the wicked, as it comes more refined to him then to the other. The unholy wretch fucks ^regs and all • dregs of fin, and dregs of wrath, whereas the Chriftians cup is not thus fpi- ced Firft, dregs of finne, the more he hath of the creatures de- lights given him, the more he finnes with them. O 'tis fad to think what work they make in his naughty hearty they are but fewel for his lufts to kindle upon^ away they runne with their enjoyments, as the prodigal with his bagges, or like hogges in fhaking time, no light is to be had oi them, or thought of their

return ,

the breafl-plate of righteonfnejfe. 2 8 1

return, as long as they can get any thing abroad , among the

delights of the world. None fo prodigiouily wicked,as thofe that

are fed high with carnal pleafurcs. 1 hey art to the ungodly as

the dung and ordure is to the fwine, which grows fat by lying

in it; fo their hearts grow gnjfe and fat, their confeiences mere ftu-

pid,and fenfleiTe iniinne by then-, whereas the comforts and

delights that God gives in to a holy foul by the creature, turn to

fpi itualnounfhmentto his graces, and draw thefe forth into

exercifc, as they do the ochers luft. Secondly, d egs of wrath.

the Jfraelites had little pleafure from their dainties , when the

wrath of God fell upon them, before they could get them down

their throats. Thefinners feait is no fooner ferved in, but divine pl.1l.78. $0.

juftice is preparing to fend up i reckoning after it • and thefear-

ful expectation ot this, cannot but fpovle therafte of the other.

But the gracious foul is entertained upon free co ft ; no amazing

thoughts need difcompofe his ip.ri', foasto break his draught ,

or make him fpill any of the comfort of his prefent en'oyment

from the fear of an approaching danger. All is well, the coaft

is clear-, he may fay with David, I will lay me down in peace and

fieep, for thou Lord makeft me dwell in fafetj , Pfal.4.z>.laft -y God

will not, all befidecannot break his reft ^ As the unicorne heals

the waters by dipping his horn in them, that all the beafts may

drink without danger/o Chrift hath healed creature-enjoyments/

that there is no death now in the Saints cup.

SECT. III.

Thirdly, I anfwer by way of affirmation. The power of ho- Anfw.i, HnefTeisfo far from depriving a man of the joy and pleafure of his life, that there are incomparable delights and pleafures pe- culiar to the holy life, which the gracious foul findesm the ways of righteoufnefle, enjoys by it felf , and no ftranger intermeddles with. They l«e inward indeed, and therefore the world fpeak* fo wildly and ignorantly concerning them. They will not believe they have fuch pleafures till they fee them j and they (hall never fee them till they believe them. The Rowan fouldie s when they cntred the Temple, and went into the holy of holieft;

feeing

„ g 5 And having on

fec.ng there no image, astheyufedto have in their own Idola- trous lemyles, gavcoucin a jeer, chat the Jews worfhipt the clouds. Truly thus, bccaufe the pleafures of righteoufnefle and holineiTe are not fo groife, as to come under the' cognizance of the worlds carnal lenfes, (as their brutifli ones do) therefore they laugh at the Saints, as if their joy were but the childe of fancy, and that they do but embrace the cloud inftead of }um her felf, a phantaftick pleafure for the trse. But let furh know that they carry in their own bofome, what will help them to think the pleafures ofa holy life more real than thus. The hor- rour ( I mean J which the guilt of their unholy and unrighteous lives, does fometimts fill their amazed confcicnces with, though there be no whip on their back, and pain in their flefh,tells them that the peace which refults from a good confciencc, may as well fill the ibul with fweet joy, when no carnal delights contri- bute to the fame. There are three things confidered in the na- ture ofa holy righteous life, that are enough to demonftrate it tobetheonly pleafant life. It isa life from God -t it is a life with God j it is the very life of God.

Fit ft, it is a life from God.and therefore muft needs be pleafant andjoyou?. Whatever God makes is good and pleafant in its kinde. Now life is one of the choiceft of Gods works, infomuch that the pooreit,fillieft gnat, orfiie in this refped, exceedsthe Sunne in its meridian glory. To every life God hath appointed a pleafure futable to itskinde^ The beads have a pleafure futablc to the life of beafts, and man .much more to his. Now every creature (we know ) enjoys the pleafure of its life beft, when it is in its right temper •, if a beaft be fick, it droops and groanes ; and fo does man alfo ; no dainties,fports,or mulick pleafe a man that is ill in his health. Now holinefTe is the due temper of the foul, as health is of the body,and therefore a holy life muft needs be a pleafant life. Adam(\ hope)in Paradife,before (in fpoyl'd his temper,liv'd a pleafant life. When the creature is made holy, then he begins to return to his primitive temper, and with it to his pri- mitive joy and pleafure. O firs, men fall out with their outward conditions,&aredifcontented at their rank & place in the woridj but the fault lies more inward^The fhoe isftreight&good enough, but the foot is crooked that weares it ^ all would do well', if thou wert well; and thou wilt never be well, till thou art righte- ous and holy. Sc-

the breaji -plate of righteonfnejfe , 2 8 7

Secondly, it is a life with Go^a gracious foul he walks in Gods prefence, and keeps communion with him. If you would meet a Saint, you know his haunt, what company he keeps, 1 \ohn. 1.3. That ye may have felhwfoip with us^andttuly our frflrwfiip is with the father, and with his Some fefta Chrifi. See the ingenuity of a holyfou^ truly our fellowftiip is with C^od, we teliyouno lye. An unholy heart dares not be thus free, (I warrant you ) and tell what company his foul walks with from day to day. We fee there's no danger of going among holy men, they will bring you acquainted with no ill company j they'l carry you to God where their great refort lies. And tell me now, muft not that man live a pleafant life, that walks with God ? Let it be but a man you ride with in a journey, one that loves you well, and is able to entertainc you with good and chearful difcouife^ doth not the delight you tike in his company, ftrangely, yet fweetly beguile you ofthetedioufneffe of the way? O what joy muft then God bring with him , to that foul he walks with ? Bleffed isthepetple (faith the Pfalmift) that i^now that joyful [ottttd , they /ball walk, O JLord^in the light of thy countenance j in thy Name Jhallthey rejoyce all the day. The found of the trumpet , which called them to their religious affemblics, iscalled there the joyful found, becaufe in his worfhip, God did cfpecially manireft h<m- felf to his people. The heaven of heavens is to be where the Lord is- furely then, that which the Saint hath of Gods prefence here, is enough to make the Chriftians life joyoui. O Chrifti- ans, is it not fweet to walk with God, to God; To walk with God here below, by his adifting, comforting prefence, to God manifeitinghimielfin all his glory above in heaven? 6 all you, that are for pleafant profpect9 in your walks, and out of your windows, fee here one that the World cannot match; The profpeft that a gracious foul hath, walking in the paths ofrighte- oufneffe, he may fee God walking with him; as a friend with his friend, andmanifefting himfelftohim, Pfalme 5o.^.laft: yea, he hath not only the fweetneffe of Gods prefent company with him, but he bath the goodly profpeft ofheaven before him, whether God is leading him , and in this way orholinefle will certainly bring him at laft. Whereas the unholy wretch , walking in the company of his lufts, though th.yfweeten his mouth with a little frothy pleafure at prefent (that foone is melted off his tongue ,

and

agg And having on

and the taftc forgot) yet they (hew him the Region of darknefs before him, whither they will bring him,and where they will leave bim, to repent of his dear bought pleaiures in torments eafclefle and endlelTe.

Thirdly , it is the life of God himfelf. Read the expreffion, EphefA.1%- alienated fnm the life ef God. That is, the lite of godlinelTe^a holy life is the life ofGod,but how.' not only asUod is theAuthouvofitjfoheisofthcbeaftslifCi thus the wicked are not alienated from the life of vood, for they have a natural life which God gave them. Buttheexpreflion carries more in it, and that is this; The life of God, is as much, as a hfe life the life yrhich God himfelf lives. He is a living God, and his lite is a holy life •, holinefle is thv lire of his life. Now, I pray fnends,do you not think God himfelr lives a life of pleafure?and what is the plea- fureo his life but holinefle ? He takes pleafure in the graces of his Saints, Pfalme i^9-4- how miich more in his own eflen- tial holinefle, from whence thofe beames, which (ht e fo bcautitully to his eye in his children, were at firft (hot ? Thou (wh< ever thou beeft ) haft an art above God himfelf, if thou canft fetch any true pleafure out of unholinefle , and unrighte- ouincfle ; and let me tell thee alfo, it is not the loweft of blaf- phemies, for thee to charge the way of righteoufnefle and holi- nefle, to be an enemy to true pleafure; form that thou charg- ed God himfelf to want true joy and pleafure , who has no pleafure , if holinefle will not yield it. But a way wirh fuch putrid fturTc as this is. The Devils and damned fouls them- ieives that hate God with the moft perfect hatred of a- ny other, yet they dare not fay, they cannot fay fo. They know God to be glorious and happy, yea , glvieu* in kli- fteffe ; an I the crearures bltfle and glory to cor.lift in a participation of that holinefle , wh'ch makes Cod himfelf fo bleff.dand glorious. This, t hriftian, is the utm ft that can be fad of thy happihefs, either here, or in heaven here- after. That makes thee glorious, which makes God glorious; T1 y jo- and pleafure is of the fame kind with the pleafure God delights himfelf in. Pfalme j6. b>. 7 hou fbalt make them drml^ of the tiver of t!:y pieafures. Mark that phrale , the river (jfthyi/-afu>es. Cod hath his pieafures, and God gives his Saints to drink of his pieafures. This is the fweet accent of the

Saints

the breafl plate of right e oh fnefje. a 8 y

Saints pleafures. When a Prince bids his ferranrs carry fuch a man down into the Cellar, and !e». him drink of their beare or wine, this is a kindneiTe from io <"--,. fa parfonage to be valued highly. But for the Pnncetofethimat his own rable , and let him drink of his own wine, this I hope is far more. VVfen God gives a man eihte,corne, and wine, and oyie, the comforts of the creature, he eutertaines the man but in the common Cellar j fuch as havernonebut carnal enjoyments, they do but fit with the fer- vants, and in fome ienfual pieafures , they are but feliow-com- moners with the beafts. But when he beftows nis grace, beauti- fies a foul with holineflfc, now he prefers the creaiure the higheft it is capable of, he never fends this rich cloathing to any , but he means to fet fuch by him, at his own table with him , in heavens glory.

444444»444444444"4£&A44444 f-4t44

CHAP. XIII.

Wherein k defeated Satans fecondwile by 'which he would cheat the Chrifiian of hk breajl- plate y prefenting it as prejudicial to hk world- ly profits,

gEcondiy , if thou doeft not ftumble at this ftone, the Devil vflfr*^ 3'

hath another ac hand to throw in thy way. He is not fo un- skilful a fowler , as to go with one fingle (hot into the field, and therefore expeft him, as foon as he hath difcharged one, and mift thee, to let flie at thee with a fccond; and tell thee, this holy life, and righteous walking, thou had'ft belt never meddle with it,ex-

• P p cept

Q90 And having on

cept thou meaneft to undo thy felf , and all that depend on thee. Look upon the rich (will he fay) and great men in the world^ how doeft think thefe heapt together fuch vaft eftatcs, and raifed their families to fuch dignity and grandure in their places ? was it by their righteoufnclle and holineffe > alas ! if they had been fo flrait laced in their confcienccs , as thou muft be (if thou ticft thy felf up to the rules of a holy life) they had never came to fo good a market for this world as they have done ; and if thou wilt thrive with them, thou muft do as they have done, throw off this breaft- plate of righteoufnefTe quite , or unbuckle it, that it may hang loole enough , to turn afide when an advantage is offered , or elfe you may fhut up your (hop-windows , and give over your trade , for all you are like to get at the years end- Anfrv. Anfaer. To defend thee (Chriftian) againft this aflault,

take thefe few confiderations , from which it will not be hard to draw an anfwer , that will ftop the mouth of this objection. I, Firft , confider it is not ncceffary that thou ftiould'ft be rich^

but it is neceflary thou thould'ft be holy , if thou meaneft to be happy. You may travel to heaven with never a penny in your purfe , but not without holinefTe in your heart and life al- io. And wifdom bids thee firft attend to that which is of great- eft neceffity. , 2; Secondly , heaven is worth the having , though thou go-

eft poor and ragged, yea, naked thither. There are fome in the world , tbac will accept Gx)ds offer thankfully, may they be admitted into that globus Cit<*, though Cod doth tot bribe them, and toll tLm along thither with ^reat eftates here. And therefore for frame r iolve to be holy atallper- adventures. Do not ftand indenting wifh - od for that, winch if you weie actually polled of, and loved him, you would leave, and throw at youi heeles with fcorne, rather than part with him. Thirdly, a little of the world will give thee content jf holinefle 3-. be kept in its power, asfewcloaths will ferve a haile ftrong

man^ and better is the warmth that comes from blood and Spirits within, than a load of deaths without. Better, I trow,

the

the breaft plate ofrigbteoufnefs. 2 c 1

the content which godlineffe gives the Chriftian in his poverty, than the content (if there befucha thing in the world) which the rich man hath from his wealth. Godlineffe with content is great gain. The holy p:rfonis«.heoniy contented man in the world. Paul tells us, he had learnt in vrhatjoevir ftate he was, to be content , iJhil. 4. 1 1. hut if you ask him, who was his made*, that taught h.m-this hard leffen, hee'l tell you, he had it not by fitting at G amain Is feet, bui Chnfts, ver. 13. / can do all things- through Cbrift lb"* ftr(ngih-m me. What the 7Jkilofip'cr faid in a brag, that the hoi, foul 'n truth and fobe^neffe can fay through Chrift, when he is loweft and pcoreft, that his heart and his condition are matches. We would count him a happy man,y?Z/e mundi , that can live of himfelf without trading or borrowing, or that when he would buy or purchafc, hath rea- dy cafh for the purpofeinhis coffers, when he would indulge his fanciful appetite with varieties, hath all within his own pale, what rarities the fevcral elementscanaford, and needs not to fend abroad to this market and that for provifion. Godlinefle is fo rich a continent, that it is able to maintain the Chriftian of its own growth , as I may fay , and out of its own ftore > with all that his gracious heart can defire , without begging at the creatures doore , and hazarding unworthily his hohneiTe to at- taine.

Fourthly, confider what a dear bargaine they have, who part 4* with , or pawne their breaft- plate of righteoufneffe for the worlds riches ^ which will appear, Firft, in the finne* Second- ly , in the heavie curfe that treads upon the heeles of that finne.

Firft , it is a great finne • the Devil lure would tempt Chrift to no fmall finne- wefindehim, hu^e 4. laying this golden bait before him , whenhe/?^»V him all the Kingdomes of thert>er!d9 and promifed them all unto him , if he would fall down and uorfbip him. Whatwasthe foul fpirits defigne in this demand, but to draw Chrift to acknowledge him the Lord of the world, and by worftiipping him , to declare that he expected the good things of the world , not from God , but him? Now truly , every one that by unrighteoufieffe feeks the worlds pelf, he goes to theDevil for it , and doth worfhiphim (in effect.,)

Pp 2 He

2Q3 Andhavingon

He had as good fpeakout, and fay he acknowledges not God, but the Devil to be Lord of the world, and to have the difpofing of it' for he doth, what God interprets fo.Now,how much better is it' to have poverty from God., than riches from the Devil? Here is a daring fin with a witnelTc , at one clap to takeaway Gods Sovereignty, and beftow it upon the Devil, to do what he pleafe with the. world.

Secondly , it is a. foolrfh finne^ I Tim. 6. 9. They that trill be rich (that is, by right or wrong) fall into temptation and a fnare %^and into many folifh lufts; What greater folly, than to play the thiefc to acquire that which is a mans own alrea- dy Mf thou bceft a Saint , all is thine the world hath. Ged- liwffe hath the promife cf the life that now is , and of that rvkich is to come , 1 Tim. 4. 8. If riches be good for thee, thou (halt have it , for that is the tenure of temporal pro- mifes, and if it be not thought good by God (who is beft able to judge) to pay thee the promife in Jpecie, in kinde, then another promife comes in for thy reliefe, which allures thee thou fhalihave money worth, Hebrewes 13. 5, Let jour converfation be without covetsufnejfe , and be content nith ftich things as jcu have , for he hath faid , / will never leave thee nor forfa\e thee. If God hath given thee riches, but calls thee to part with it for his Names fake , then he gives thee his bond upon which thon mayeft recover thy lofie, with a hundred-fold advantage in this life, befides eternal life in the wtrld to come ,Mattr.ew 19.29. And he is a fool with a witnefle, that pa^ts with (;ouspromifes, for any fecurity the Devil can give him.

Thirdly, unrighteous game will appear to be a dear bar- gainee fivm the.heavie curfe that clcu.s un.o it. 1 he curfe cf X od is in the houfe tftbe kicked, Proverbs 3. 33. 'But in the houfe of the righteom tbtre is much treafitre^ Proverbs 15. 6. you may come to the right ous man, &nd finde (poiTibly) no money in hiv houfe, but you are fute to finde a trtafure^ whe eas there it no treafure in the wicked mans houfe, when much gold and filvcr is to be found , becaule the curfe of God eats up all h s gaires. Gods fork follows the wicked's take. It is molt righteous for him to fatter, what (uch

gather

the breajl- plate of right eoufi ejfe 295

gather by unrighteoufnefle. They are faid therefore, to conftilt Jbame to their bsufe , for the flone out of the tvaII Jhall cry , And the be ante cut of the boufe Jhall an fever it , Hab. 2. 10. O who , that prizcth the comfort or his life, would though for tunnes of gold, live in a houfe thus haunted f where the cry of, his unrightcoufnefTe follows him into every ruome he goes, and he doth, as it were, heare the ftones and beames of his- houfe groaning under the weight of his finne , that laid them there ^ yea , fo hateful is this finne. to the righteous Lord, that not onely they who purfe up the gaine thus got, are curfed by him, but alfo the inftfumenrs fuch ufe to advance their unrighteous pro- jects. The poore fervant that to curry favour with his Ma- tter f advanceth his eftate by fraud and unrigfreoufnefle , God threatens to pay him his wages , Zepbany 1 . 9. 1 will punifti thofe that leap on the threfhold, which rill their Matters houfes with violence and deceit. This is fpoke ei- ther of fervants ftanding at the doorc to hook in cuftomcrs they may cheat -^ or elfe of great mens officers that came with abfolute power into mens houfes to take by violence from them what they pleafed h Thefe, though their Ma- tters pocketted up the gaine , (hall be puniftit h Their Ma- tters, as the great devourers , and they as their (harks to. feck and provide prey for them.

Pp 3 CHAP.

2 o ± And hav ing on

CHAP. XIV.

Wherein is defeated the third ftratagem Satan

ufeth to dijarme the Cbriflian of his breafi-

plate , and that is by fearing him with the con-

tradiSiioni oppofition and fend from the world

it brings.

THere is yet a third ftumbling-block, which Satan ufcth to lay in the way of* a foul fetting forth in this path of righte- oufnefle i and that is the contradiction which fuch a one is fore to meet with from the world. O faith Satan , this is the rea- dy way to bring thee under the la(h of every tongue, to Iofc the love of thy neighbours, and contract th\fcorne, yea hatred of all thou liveft among^ and doeft thou not (Jefire to live friendly, and peaceably with thy neighbours ? can' ft thou beare to be hooted at, as Lot was among the Sodomites ,and Noah amidft the old world, that were all of another way ? This holinefTe breeds ill blood where ever it comes^own that,and you bring the worlds Anfyv *^s ab°ut your ears prefently.

zAnfve. Truly though this be a forry weak objection in it felf, yet where it meets with a foft temper, and difpofition tendered with a facility of nature, one in whom love and peaceful incli- nations are predominant , it carries weight enough to amount to a dangerous temptation^ No doubt Aaron (tumbled at this ftone in the bufinefle of the golden calfe. He did not pleafe him- felf(furely)in the thing ; but it was an ad meerly complacen- tial to the people, as appears by his apology to Afofes , Exod. 32. 22. Let not the anger of my Lcrd wax hot-^theu knowefi tie people, that they arefct on mlj chief. As if he had faid, I did n( t

know

the breaft-plate of rightecnpiefs, 395

know what they would have done to me upon ray denial ; what I did was to pacifie them , and prevent more trouble from them. There is need we fee to be armM againft this tem- ptation , wheh that thon mayeft be , fcriouily weigh thefe two particulars.

1. ThyGod(ChriftianJ whom thou ferveft, commands the *• tongues, hands, yea, hearrs of all men. He can when he pleafes (without the leail abating in thy holy courfc) give thee to finde favour in the eyes of thofe thou moil feareft, Pr<w. 16. 7. When a mans wayes p/eafe the Lore/, he makes even his enemies to be at peace with him. Laban in a fury purfues Jacob , but God meets him in the way , and gives him his leffon , how he (hould carry himfelf to the good man, Gen. 3 1. 24. and v. 29. he doth inge- nuoufly confeffe to Jacob , what turn'd the winde into a warmer corner , and made him fo calme with him , that fet out fo full of rage,i/<=r.2Q. It is in the power of -my hand to do you hurt, but the God of your father met me y 'eft er -night*, &c. Thank him for nothing; He had power to hurt Jacob, but God would not let him. Mordecai , one would have thought took thereadieft way to incur the Kings wrath, by denying Haman that reverence which all were by Royal command to pay him • but the holy mans confeience would not fufter his knee to bow^ and yet we fee, when that proud favourite had done his worft to be reveng'd on him, he was forced himfelf to. inherit the gallows, intend- ed for Mordecai, and leave Mordecai to fucceed him in the Prin- ces favour. Thus God, who hath a key to Kings breafts, on a fudden lockt Aha/buerm's heart againft that curfed Amalekjte, and open'd ic to let this holy man into his roome. O who would be afraid to be confeientious , when God can and doth fo admirably provide for his peoples fafetie , while they keep clofe to him.

Secondly, fuppofe thy holy walking itirres up the wrath of Zr ungodly ones againft chee •, Know, there may be more mercy in their hatred, than in their love. Commonly the Saints get good by the wrath of the wicked ngainft them, not fo oft by their favour and friendftiip ^ Their difpleaiure weakens their care . and makes them more accurate; 1 hus 'David prayJd God to mafye his way plain? for him, becaufe of his obferving ene- mies ; whereas their frjendfhip too oft layes it aflcep3 and proves

a

And having on

a fnare to draw them into Tome finful compliance'with them. Jehofijapbat was wound in too far by hiscorrefpondanceAvith Abab i fo hard is it to keep in with God, and wicked men alfo, Lutberfrokft. be would not have Erafmus his honmr for atvorld^ indeed the fricndfh'p he had with, and refpeft he had from the great ones of the world, made him mealy mouth'din thecaufc of God, The CMoabites. could not give Ifraei the fall at armes length , but when they clofed in alliances with the children of Jfracl , then they were too hard for them • not their curfes, but their embraces did them the hurt. Again, we can never !ofethelove,or incur the wrath of men, upon better, and more advantagious termes, than for keeping our breaft-plate of righ- teoufneffe clofe to as. Firft, when we lofe for this any love from men , wc.gain Gods bleffing inftead of it. Blejfed are ye when all ntfnJpeA^evil cfycu falfelyfor my Nawesfal^e, M&t.^.i I. Gods bleftir.g is a good roof over cur head , to defend us from the ftorm of mans wrath. O 'tis fad, when a Chriftian opens the mouths of the wicked, by fome unholy a&ion to fpeak evil of him •, no promife will open then its door to hide thee from the itormof their railing tongues • Man reviles, and Godfrowns^ little welcome fuch a one has, when hereturnes home to look in- to his own confeience , or converie with his God- but when 'tis for thy holinefle they hate thee, Godis bound by promife to pay thee love for their hatred, bleffing for their curfing ^ and truly that Courtier has little caufc to complain, that for a little dif-refpeci from others, that cannot hurt him,is advanced higher in his Princes favour. Secondly, while thy holy walking lofeth thee fome love from the world, it gains ; hee the more reverence and honour. They that will not love thee becaufc thou art holy, cannot chufe but fear and reverence thee at the fame time, for what they hate thee. Let a Saint comply with the wicked, and remit a little of his holineflfe to correfpond with them, helofes by the hand (as to his intereft,! mean in them) For by gaining a little falfe love, he lofes that rue honour, which inwardly their con- fcier.ces paid tohis hclinefle. A Chnftian walking in the power of holinelTe, is like S^mpjon in his ftrength , the wicked fear hirr^ but when he fhews an impotent fpirit by any undecency in his ' xourfe to his holy pr ofeiTLn • then prefently he is raken prifoner -by them, and falls under both the lain of their tongue, and fcorn

of

the breaji'plate of * right eonfnejfe. 257

of their hearts. They can now dance about fuch tone , and make him their Maj -game , whefe holinefle even now kept them in awe. It is not poverty, or the bafenefs of thy our- ward ftate in the world , will render thee contemptible % fo long as thou keep'ft thy breaft-plate of righteoufnels on. There fits Majefty in the brow of holinefs though clad in rags. Righte- ous *Dav /^commands reverence from wicked Saul. The King himfelf does this homage to his poore exiled fubjed, i Sam. 24.17. He wept iandfai&tocDavid,thon art mortriglteoHS than J. Ai, this is as it (hould be, when carnal men are forced to acknowledge, that they are out- (hot by the holy lives of Chriftians ; O Chriftians, do fome fingular thing, what the beft of your mearly civil neighbours cannot do , and you fit fure in the throne of their confeiences, even when they throw you out of their hearts and affections ; fo long as the Ma- gicians did fomething like the miracles Mcfes wrought, they thought themfelves as good men as he, but when they were non-pluft in the plague of lice, and could not with all their art produce the like, they acknowledged the finger of God to he in it, Exod.8. 16. Do no more than carnal men do, and you ftand but level with themfelves in their opinions of you , yea , they think themfelves better than you , becaufe they equal you, who pretend to holinefle more then they. It isexpeded, that every one in the calling he profefleth , fhould more than a little exceed another that is not of that calling, which if he do not, he becomes contemptible.

Q.q CHAP.

3j8

And having on

CHAP. XV. Contains two Vfes of the point.

WE come to the Application, in which we (hall be the (hor- ter, having fprinkled foraething of this nature all along as we handled the doctrinal part.

^ECT. I.

Vfe.

Fid*, for Information in two particulars. />>/£, Are we thus to endeavour the maintaining of the power of holinefle? Then fure, there isfuch a thing as right eoufneflc andunrighteoufnefTe, holineiTe&.ndfinne that oppofethit; yet there is a generation of men that make thefe things to be meer fancies, as if all the exiftence they had, were in the melancholy imaginations of fome poor-fpirited timerons men, who dr.ame of thefe things, and then are feared with the bug-bears , that their own foolifti thoughts reprefcnt to them. Hence fome a- mongus, have dared to make it their boaft and glorying, that they have at laft got from under the rondrtge of that tyrant con- fcier.ee-, they can now do that which we call fwearing, lying, yea, what not ? without being bearded and checkt by an imperi- ous confcicr.ee ; Yen, that there is no finne to any but him that ft fo. Thefe aidworfe tools than he the Pfalmifi fpeaks of, Pfalme 14. 1. re doth hxxtfay inbis hearty there is no God; but thefe tell die world what fools they are, and cannot hide their fh; me. 1 do r of mention thefe h much to conftre them ■ That weie to as little purpofe, as :o go prove there ii a Sunne fhining

in

the breafl-plate of right eonfnejfe. 2 % 9

in aclearday, becaufe a mad frant'ck man denies it; but ra- ther to arted your hearts with the abominations of the times,ye holy ones of God-, Ohow deep afleep were men, that the c- nemy could come and fowe fuch tares as thefe amongft us / Per- haps ihey thought fuch poyfonous feed would not grow in our foyle , that hath had fo much labour and coft beitowed on it by Chrifts husbandmen-, that fuch ftrong dclufions would ne- ver go down with any that had been ufed to fo pure a Gofpel- diet^ But alas, wefeebywoful experience, that as a plague when it hits into a City that ftands in the pureft aire, oft rageth more than in another place j fo when a fpirit of deluiion tails upon a people that have enjoy'd moft of the Gofpel , it grows moft prodigious. It makes ms even tremble to think what a place of nettles, England that hath fo long continued (without wrong to any other Church Chrift hath in the world) one of his faireft, fruitfulleft garden-plots may at laft become , when I fee what weeds have fprung up in our days. I have heard that reve- rend and holy M after Greenham ftionld fay, he feared rather A~ tbeifme then Popery would be England* ruine. Had he lived in our difmal dayes, he would have had his fears much encreafed. Were there ever more Atheifts made and making in England fince it was acquainted with the Gofpel , then in the compafle of a dozen years laft paft ? I have reafon to think there were not ; when men fhall fall fo far from profefiion of the Gofpel , and be fo blinded, that they cannot know light from darkneiTe, righ- teoufneffe from unrighteoufnefTe, are they not far gone in Athe- ifme > This is not natural blindnelTe^ for the Heathen could tell when they did good and evil, and fee holineffe from finne, with- out Scripture light to (hew them, Rom. 2. 24,1 5. no, this blind- nefTe is a plague of God fallen on them for rebelling againft the light when they could fee it. And if this plague fhould grow more common , which God forbid, woe then to Eng- land.

Secondly, if we be to maintaine the power of hojin.fle ; then 2. furely it is pofTible^ God would not command what he doth not enable his own peculiar people to do-, only here you muft remember carefully the diitinction premifed in the opening of the text, between a legal righreoufneife, and an evangelical righ- eeoufnefie. The latter of which is fo farre from being unattain«

Q<j 2 able,

*00 And having on

able • that there is not afmcere Chriftian in the w.rld , but is truly holy in this fenfe ^ that is, he doth truly defirc , confcio- nably endeavour ( withfomefuccelTeofhis endeavour through divine grace aflifting ) to walk according to the rule of Gods Word. I confefsallChrifts Scholars are not of the fame form; all his children are not of the fame ftature and ftrength ; fome foot it more nimbly in thewayes of holinefs than other ; yet not a Saint but is endued with a principle of life, that fets him at work for God, and to defire to do more than he is able. As the feed, though little in it felf, yet hath in it virtually the bignefsand hcighth of a grown tree, towards which it is put- tingforth with more and more ftrength of nature as it grows; fo in the very firft principle of grace planted at converfion, there is perfection of grace contain'd in a fenfe, that is a difpofition putting the creature forth in defires and endeavours after that perfection to which God hath appointed him in Chrift Jefus. And therefore Chriftian,when ever fuch thoughts of the impoffi- bility of obtaining this holinefs here on earth are fuggefted to thee , rejed them as fent in from Satan, and that on a defign to feed thy own diftruftful humour ( which he knows they will fuit too well, as the news of Gians and high walls that the fpies brought to the unbelieving lfraelites did them . ) and all to weaken thy endeavours after holinefs , which he knows will furely prove him a lyar. Do but ftrongly refoive to be confeiencious in thy endeavours with an eye upon the pro- mife of help, and the work will go on thou nced'ft not fcare it. For the Lord God ii a Murine and a fhield , he yvill give grace and glory , and no good thing will he with- hold from them that voal\ uprightly, Pfalme ^4. I J. Mark that , grace andglory ; that is , grace unto glory ^ hee'l ftill be adding more grace to that thou haft, till thy grace on earth corn- menceth glory in heaven.

SECT. Ih

Vfe *» Secondly, for Reproof of fevcral forts of pcrfons,

Firft,

the breuji-plate of right eoufneffe. g 0 f

Firft, allthofc who content themfelves with their unholy I# ftate wherein they are j fuchisthe ftate of every one by nature. Thefe alas are fo far from maintaining the power of hohnefs, that they are under the power of their lufts • They give law to them, and cut out all their work for them, which they beftow all their time to make up. And is not that a lad life (firsj which is fpent about fuch filthy beaftly work as finne andunrighteoufnefs is ? well may the bond of iniquity, and the gall of bitternefs be joyn'd together, iftsS.zi. TheApoftle is thought to allude zoDeut. 29.18. where allfinne and unrighteoufnefs is called a roct that beareth gall and rvormxvcod. He that plants fin and unholinefs, and then thinks to gachcr any other chan bitter frfrit f r all his labour , pretends to a knowledge beyond God himfelf, who calls that the natural fruic which grows from this root , is gall and wormwood ; who would look for musk in a dogges kennel ? that thou mayeftfooner find there , than any true fweetnefs and comforc in unholinefs. The Devil may poflibly for a time fophi- fticatc with his cookery and art , this bitter morfel, fo that thon ftialc not have the natural tafte of it upon thy palate: But, as lAbner faid to foab , 2 Sam.2.26. k»oweJi thon not th*t it will be bitternefs in the latter end ? In hell all the fugar will be melted wherein this bitter pill was wrapt-, then, if not before, thou wilt have the true relifti of that which goes down now fo fweetly. O how many are there now in hell curling their feaft and feaft-maker too 1 Do you think it gives any eafe to the damned to think what they had for their money? I mean what plcafures, profits, and carnal enjoyments they once had on earth, for which they now pay thofc unfpeakable torments that arc upon them , and (ball continue fr>r ever without any hope or help ? No, it encreafcth their pan beyond all our conceit, that they fhould fell their precious fouls facheap,in a manner fo- a fong,and lofe heaven & blefP dnefs, becaufe they would not be holy,which how the learn too late , was it fclf (how ever they once thought otherwife) a great part of that bleflednefs, and now torments them to confider, they put it from them under the noti m of a burden and a bondage But alas, alas ! how few though. s do unholy wretches fpend wirhthemfclves, in confidenng what is doing in anorher world? They fee finners die daily in the pro- fecution of their lufts, but do no more think what is become of

CL4 3 thera,t

-02 And having on

them , ( that they are in hell burning and roaring for their finne) then the rifh in the river do think what is become of their fellows that were twitcht up by their gills from them, even now with the anglers hook, and caft into the teething pot or frying-pan alive: No,as thofe filly creatures are ready ftill to ruble and b:tc at the fame hook that ftruck their fellows •, even fo are men and women forward to catch at thofe baits ftill of finful pleafure*, and wages of unrighteoufnefle, by which fo many millions of foules before them have been hookt into hell and damna- tion. 2. Secondly, thofe who are as unholy as others , naked to Gods

eye, anciSatans malice-, but to fave their credit in the world, weare fomething like a breaft-plate , a counterfeit holineile , which does them this fervice for the prefent, they are thought to be what they are not, veriljthej have their reward, and a poor one it is ^ for the Lords fake conlider what you do, and tremble at it •, you do the Devil, Gods great enemy, double fervice, arid God double dii-fervice. As he that comes into the field, and brings deceitful armes with bira •, he draws his Princes expecta- tion towards him , as one that wou'd do fome exploit for him , but means nothing fo-, yea, he hinders fome other that would be faithful to his Punte in that place, where he a tray- tor now (lands ; fuch a one may do his prince more mif- chiefthen many who cowardly ftay at home, orrebellioufly run over to the enemies fide, and tell him plainly what they mean to c!o. O friends be ferious, if you. will trade for holinefs , let it be lot trite holincjfe, as it is phrafed, Efhef, 4.24. put on the new wan , which after God is created in righteetifnejje and true hoii- nejfe • wherein two phrafes are obfervable-, it is called »he new manafttrdd , that is, according to the likenelTe of God ■ fucfc afculptureonthefoulor image, as is drawn after Cod, as the pi&ure after the face of the man. Again, true htlixeJ[etQT holinefs of truth . either refpeding the Word, which is the rule of holi- nefs, and then it means a scripture holinefs, no: Pharifaical and traditional ; orelfeitrefpeds the heart, which is the feat of truth or falfehood; trucholineflein thisfenfeis holinefTe and righte- oi'fneflc in the heart-, there rm.ift be truth of holinefs, in the in- ner parrs • many a mans beauty of holinefs is but like the beauty of his bodyi skin deep, all on thcout-fide. Ripthemoft beauci-

the breaft-plate of right eoufneffe. 202

fulbody, and that which was fb faire without, will be found within when open'd , to have little befides blood , filrh , and ftench • fo this counterfeit holinefs when unbowerd, and in- fide expofed to view, will appear to have hid within it ; nothing but abundance of fpiritual impurities and abominations. God (faid Paul) to the high Prieft, (ball finite, fiall [mite thee , thok yphit ed 'rt> all , Ads 23. 3. Thusfay I to thee,0 hypocrite, (7od (hall fofmite thee thou whited wail, or rather painted Sepulchre, that thy paint without in thy profeffion,doth not now more dazle the eyes ©f others into admiration of thy fanctity, then thy rot- tennefs within (which then (hall appear wifhoutjwiilmake thee abhorred and loathed of all that fee thee.

Thirdly, thofe who are fo far from being holy themfel ves,that they mock and jeer others for being fo. This breaft-place of righteoufnetfe is of fo bafe an account with them, that they who wear it ih their daily converfation, do make themfelves no lefTe ridiculous to them, then if they came forth in a fooles coat, or werecladina drefle contrived on pu^pofe to move laughter; when fome wretch would fet a Saint moft at naught, and reprefenthim asanobjed of greateft fcorne ; what is the lan- guage he wraps him up in ? but there goes a holy brother , one ©f the pure ones . His very holineiTc is that Which he thinks to dTgrace him with. This (hews a heart extreamly wicked h there is a further degree of wicked tie fle appears in mocking holinefle in another,then harbouring unholinefle in a mans own bofome.Tbat man hath a great antipathy indeed againft a difh of mear , who not only himfelfrefufeth toeatofit, but cannot bear the fight of it on anothers trencher without vomiting. O how defperate- ly wicked is that man, with whom the very fence and fight of holinefTe at fuch a diftance works fo ftrange an effecT: , as to make him caft up the gall and bitternefs of his fpirit 3gainft it? The Spirit of God b?ftows the chair upon thi* fort of finners, and fets r hemabove all their brethren in mia/j^y ,as moft deferving the place. 'Bl'Jfcdis the rtfak that vralkrrh nrt in the counfel of the unfoJlr^ no flar.dcth in rhc rray rf '[inxjr?, r.:>r fitteihin the feat of thefcornfwl, Pfal. 1. 1, 1 hefcorner here is fet as Chair man at the counfeUTableof finners^fomeread the word fat<fcotnfa{,rh&> toHcal mockers Th-j-re is- mite A a deviHfh wit that fome (hew in tfieif .mocks ac'hoftnefc .they co.1:? 1 KfcfiJ di'pfide.ta pobfhingtliofe

darts-.

Q£ And having on

darts, which they (hoot againft theSaincs. The Septuagim read it the chaire of pejHlent ones. Indeed as the plague is the moft mortal among dii'eaies, fo is a fpirit of fcorning among finncs: As few recover out of this finne , as any whatever bcfides. The Scripture fpeaksofthis fort of finners as almoft free among the dead •, as little hope of doing them good for their fouls , as of thofc for iheir bodies , who cannot keep the Phyfick adminiftrcd to them, but prefently caft it op before it hath any operation on them; and therefore we are even bid to fave our phyfick, and not fo much asbeftow a reproof on them, left we have it caft on our taces , Reprove not a [corner , Left he hate theet Prov. p. 7. Allwecando, is to write, Lord have mercy on them, upon their door. I mean, rather pray for them, than fpeak to them. There hath of old been this fort of finners mingled amongft the godly. A mocking ljhmael in Abrahams family, Gen.11.9. And obfervable it is, what interpretation the Spirit of God makes of his fcornful carriage towards his brother, Gal. 4. 29. As then, he that was borne after thefie/b; perfected him that was born after the Spirit ; even fo it is now. Pray mark , Firft, what was the ground of the quarrel ; it was this, his brother was borne af er the Spirit^ and this, he being born after the fleQi, ha- ted. Secondly, obferve how the Spirit of God phrafeth this his fcornful carriage to his brother; it is called perfecuting him.

To aggravate the evil of a fcornful fpirit , and a mocking tongue, which (lands for fo little a finne in the worlds account- book (who count none perfecutors, but thole that draw blood, for Religion) God would have the jcercrand fcoffer know a- mong what fort of men he fhall be ranked, andtryed at Chrifts bar, no lefs finners than perfecutors : But this I conceive is not all; this mocking of holinefs is called perfecuting , becaufc there is the feed of bloody pei fecution in it. They who are fo free of their tongue to jeer,and (hew their teeth in fleering at holinefs, would fatten their teeth alfo on it if they had power to ufecheir check- bone. Laftly, obienethis was not barely the crofle difpofition of lfhmaels perfonal peevifh and froward tem- per, fo to abufc his brother, bunt is laid as the charge ef all wicked men; ashedidperfecutehis brother, becaufe after the Spirit, even fit is now -% this mocking fpirit runs jn. a blood ^ the

whole

the bre aft- plate of righteonfnejje. 305

whole litter are alike ; and if any feem more ingenuous and favourable to the holy ones of God, we muft fetch the region from fome other head than their finful nature ; God rides fome of them with a curb bit, who though they open not their hearts to Chrift favingly, yet truth is got lb far into them by a powerful conviction, that it makes confcience fay to them concerning their holy neighbours,what Pilatts wife by mefTage laid to her husband of Chni\yHave thou nothing to do with thefe ; uft men, for Mat. zy. 19. / have fujfered much concerning them. But though there were ever mockers of holinefs among the Saints, becaufe there were ever wicked to be their neighbours;yet the Spirit of God prophe- cieth of a fort of mockers to come upon the itage in the hi} days, that fhould differ from the ordinary feoffors that the people of God have been exercifed with. And (till the Iaft is the worft ; you know> thofe who mock and jeer at holinefs, ufe to be men and women that pretend nothing toReligion themfelvesjfuchas walk in an open defiance to God,-ind wallow in all manner of vvicked- • nefs .- But the Spirit of Go.1 tells us of a new gang,that fhall mock - at holinefs under a colour of holinelVe ; they fhall be as horri- bly wicked, fome of them,as the worft of the former fort were, but wicked in a myftery. fpift. fude ver. 17, 18. But bdoved^ remember ye tie words wh ch were jfoken before of the Afoftles of cur Lord fefa Chrift ; how that they told you, there fhould be mockers in the iaft time^who (kould wa/l^after their oK'n,u;igodly tufts. But mark, Iett we fhould expect them at the wrong door, andfomiftake, thinking "they fhould ariie as formerly, from among the common fwearers,drunkards,and other notorious fin- ners among us ; he in the next words gives you as clear a chara- cter of them> as if they carried their name on their fore-head,z/. Ig.Thefe be they who fcparate ti 'cmfelvesfer.fuilfiot having the Spirit. Learned Mafter Perkins reads the words thus, thefe be Sctl-mxkers, flc(hlv, not having the Spirit. SecVmakers ? thofe that feparatethemfclves? do not our hearts tremble to fee the mocke's arrows fhot our at this window ? Thefe are they who pretend more to purity of worihip than ochers,and profeffe they feparate on conferences account,becaufe they cannot fuffor them- feivesfo much as touch them that are unclean by joyning with them in holy Ordinances ; And they mockers, they flefhly. Truly if the Spirit of God had not told us this,we fhould .have

R r gone

2o6 And having on

o0ne laft into their tent (as Laban did into Rachels ) as lead fuf- pecVing that any mocker of holinefs could ftay rhere ; yea, <^od forbid that we fhould lay it in general, as rhe charge of all who have feparatedfrom communion in the publick, many of whom (my conference tells me ) are lovers of holinefle,and led(though ouc of their way ) by the tendernefle of their confcienccs, which when God hath better enlightned, will bring them as fad back to their brethren, as now kcar.icththem from them. And truly, I think it might give a great lift to the making of them think of a return, it" they would but in their fad and ferious thoughts confider,how far many of thofe who went out from us with them are gone ; even to mock at the holinefle of thofe from whom once they parted,becaufe they were not holy enough for their company ; ( Godthefearcherot' hearts knows Ifpeak. this with a fad heart ) fo that were they to come and joyne with us again in fome Ordinances, fuchfcandal hath been given by them, that they who durft not joyne with us, ought nor, as they are, to be admitted by us. How many of thofe have you heard of that began with a feparation from our afTemblies, who mock at Sabbath?, caft off family- duties, indeed all prayer in fecretby themfelves, yea, dank in thofe curfed o^inions,that make them fpeak fcornfully of Chritt the Sonne of God himfelf, and the great truths of the Gofpel, which are the foundation of all true holinefle .; ^o that now, none are fo great an object of their fcorn, as thofe who walk moft dole to the holy rule of the Go- fpel : Well Sirs, of what fort foever you are, whether Atheiftical mockers at holineffe,or fuch as mock at true holinefle in the dif- guife of a falle one, take heed what you do, 'tis as much as your life is worth : Be xot deceived* (jod vr til not be mocked, nor fuffer his grace to be mocked in his Saints. You know how dearly that feoff did coft them, though but children that fpake it to the Propher, Co up thou bald-l cad, go up thou bald-head,z King.2.23. where, they did not only revile him with that nick-name of bald-head,but made a mock and jeere of Elijah's rapture into heaven,as if they had faid,You would make us believe your Ma- iler is gone up to heavenjwhy do not you go up after him,that we may be rid of both your companies at once ? And we need not wonder that thefe children fhould rife to fuch a height of wicked- netfe fo foon, if you obferve the place where they liv'd at,/to/W,

which

the breaft-flate of right eoufnejje. 2 07

which was moft infamous for Idolatry ,and one of the two Cities where feroham did fet up his calves, 1 King. 12.28. fo that this feems but the natural language which they learnt (no doubt)from their idolatrous parents.God met with Michal alio for defpifing her husband, meerly upon a religious account,becaufe he flhew'd a holy zeal for God, which her proud fpiric (as many others fince have done ) thought it too mean and bafe for a King to do. Well,v> bat's herpunifhrnenti* Therefore Michal the daughter of Saul had no childe unto the day of 'her death. Thefervice of God was too low for aKing in her chought:s,therefore ihall none come out of her womb to fit on the Throne, or wear a Crown. It is great wickednefie to mock at the calamity of another. He that mock* the poor,reproacheth his cJ^^r,Prov.l^.5. yea, to laugh at and trinmph over a Saints finne is a heavy finne ; fo did fome fonnes of Belial, when David fell into that fad temptation of Adultery and Murder. And they are endited for blafpheming God upon that account ; what then is it to mock one for his holinefs ? fin carries fome caufe of fhame, and gives naughty hearts an oc- casion to reproach him they fee befmeared with that, which is £0 inglorious, and unbecoming, efpecially a Saint. But holinefs," this is honourable, and ftamps dignify on the perfon that hath it. It is not only the nobility of thetreature^ut the honour of the mort high Go J himfelf; fo runs his title of honour > Who is //% thee, glor'ota in holixejfc ? Exod. T<y. If. fo that none can mock that, but upon the fame account, he muft mock God infinitely more, becaufe there is infinitely more of that holineft, which he jeers at in the creature,to be found in God, than all the creatures,men and Angels in both worlds have among them ; if you would contrive a way how to cart the greatelt difaonour up- on God, poflible, you could not hit on the like to this. The Eo- mans, when ihey would put contempt upon any, and degrade them of their nobility, they commanded that thofe their Statues and Portrairures, which were fet up in the City or Temples to their memory,fliould all be broken down. Every Saint is a lively image of God;and the more holy,thc more like Godjwhen thou therefore put'(tfcorn on them,and that for their holineffe , now thou touCheftGods honour nearly indeed; will nothing lefle content thee, but thou mult deface that image of his, which he hath erected with fo much coft in his Saints,on purpofe that they

IV r 2 might

gc8

And having on

might be a praifc to him in the ear th ? was it fuch horrible wick- edneffe in thofe Heathens, to c^fi fire mo tie Sanlinary^andto breakdown the curved work tl.ereof with axes and hammer j?Pfal. 74.6,7. of which the Church makes her moane,Tw. 10. OGod, Low long jhMl the adverfary reproach }Jbali the enemy blajpl erne thy Name for ever ? what then is in thy divdlilh malice, vvhofe rageisfyent, not on wood and Rones, but the carved work of his Spirit, the grace and holineflc of his living Tem- ples ?

CHAP. XVI.

An Exhortation to the Saints m three Branches.

Vfe 1.

I.

THirdly, it may be for exhortation to the Saints, in feveral particulars; I fhall only name three ,becaufe I have directed my felf in the whole difcourfe chiefly to them.

Firft,blefl*e God th at hath fumifh't thee with this breaft-plate ; can'ft thou do leffe, when thou feefi fuch multitudes on every hand flaine before thy face by the deftroyer of fouls, for want of this piece to defend their naked breath again!} his murdering fhot?Had God made thee great and rich in the world,but not ho- ly,he had but given thee ftock ro trade with for hell.Thefe would have made thee a greater booty for Satan, and only procured in the end a deeper damnation. When an enemy comes before a City that hath no walls nor armes to defend it, truly the richer it is, the worfe it fares ; when Satan comes to a man that hath much of the world about him, but nothing of God in his foul to defend him , O what miferable work doth he make with fuch ? He takes what he pleafeth, and doth what he will; purfe and all the poor wretch hath is at his command : Let a luft

ask

the breajl-plate of right eon fnejje. 2 Go

ask never fo unreaibnably,he hath not a heart to deny it ; though he knows what the gratifying of it will coft him in another world, yet hee'l damne his foul rather than difpleafe his luft. . Uend throws half his Kingdome at the foot of a wanton wench, if fhe will ask it ; and b^caufe that was thought too little by her, hee'l fairifice his whole Kingdome to his luft; for fo much the blood of foh/i Baptifi may be judg'd to have .coft him in this life, being (fo wakeful was Divine providence Jlliortly after turn'd out of his Throne, behdes what he payes in the other.But when God made thee a holy man or wozian, then he gave thee gates andbarrestc thy City, thou art now able through his grace to ftand on thy defence, and with the continual fuccours hea- ven fends thee to withftand all his power. Thou wert once in-r deed a tame (lave to him, b.tnowheisafervantro thee; that day thou becameft holy, God did fet thy foot on the Serpents head ; thy lufts were once his ftrong holds with which he kept thee in awe, and out of which he did come and do thee fo much hurt >y but now thefe are out of his hand. O what joy is there in a Town, when the Caftle that commanded it,is taken, from the enemy ? Now poor foul,Satan is diflog'd and unkennel'd, never more iTiall he play Rex in thy foul as he hajh done ; in a word, when thou wert made a holy righteous perfon, then did God begin heaven in thy foul; that day thou were born again, an heir to heaven was born. And if fuch acclamations be at the birth of a young Prince, heir to fome petty territories ; haft not thou more caufe that then had 'ft heavens glory fettled on thee in re- version ? efpecially if thou confidereft where all thy inheritance lay a little before, that thou could 'ft lay claime to. Pan! joy us both together to make his Doxology full, 1 Col. 12.13. g^ving thanks unto the Father which hath made w mettto be partakers of , . the inheritar.ee of theSaints in light \who hath delivered w from the power. of darkneffeyand hath tr an fated us into the iCingdome of his dear Sok.O bletled change ! to ftep out of the Divelsdark dunge- on, where thou wert kept in chains of iin and unrighteoufnette,. prifoner for hell,into the Kingdome of Chrifts grace,where thou haft the golden chain of holin^fs and righteoufnefle put about thy neck as heire apparant to heaven; fuch\honour have all his Saints. Secondly, look thou keepeft thy breaft-plate on Chriftian. 2;

R 1 3 Need

io And having on

Needwebidthefouldierbe careful of his armour, when he goes into the field? canheeafily forget to take that with him, or be perfwaded to leave it behinde him ? yet lome have done fo,and paid dear for their boldneffe. Better thou endure the weight of thy plate,though a little cumberfome to the flefti,than receive a wound in thy breaft for want of it : Let this piece fall off, and thou canrt keep none of the other on. If thou alloweft thy felf in any unholinefle,thy fincerity, that will prefently be call'd into queftion in thy confeience. I confefle we finde that Peter,* little after his fad fall in denying of his Matter,had the teftimony of his uprightnefle: John 20. 1 7. Lord, thou knsivcfi all things, thou knowefl that J love thee ; after Chritt had thrice put it to the que- ftion, he could confidently vouch his fincerity ; but we muft know, Fir si , that finne was not a deliberate finne ; the poor man was furprized on a fudden ; and Secondly, there had intervened his bitter forrow between his finne and this his profeflion ; and the renewing of his repentance f o fpeedily, conduced much to the clearing of his fincerity to his confcience.But David found it harder work, who finn'd more deliberately, and lay longer foaking in his guilt, as you may perceive, Pfal. 5 1 . io. where he pleads foearneftly, that God would renew a right ffirit in him, Again,the Gofpel-fhooe will not come on tny foot fo long as i well'd with any hnful humour ( I mean any unrighteous or un- holy practice ) till aflwag'd and purg'd out by repentance. Con- fider the Gofpel in its preparation. Art thou in a fit cafe to fuffer chearfully for God, or patiently from God as thou art ? no more than a fouldier in a difeafe fick abed, is to take a hard march; unhohnefle renders the foul, as much as ficknefle doth the body, and indifpofeth it to endure any hardfhip. O jfare me a little, thtt I may recover myjlrength before I go / c>ce,and be no more,Vh. 1,9. 13. David was not yet recovered out of that fin, which had brought him exceeding low, as you may perceive, z\io,i 1. And the good man cannot think of dying with any willingnefle, till his heart be in a holier frame ; and for the pcc.ee of the Goj}ely feren'ry of confcience,and inward joy, alas,all unholinefs is to it aspoylonistothe fpirics which drinks them up-, throw a (tone into a brook, and though clear before, it prefently is royldand muddy. He will ffeal^ -peace unto his people, but let them not turn again to folly, pfal. 8?. 8. Mark nere, what an item he

sives,

the bre aft -plate of right eoufneffe. 211

°ives, &t*t let them not f«r/*,and as if he had (aid,upon their pe- ril be it; if they turn from holy walking to foJJy , I'le turn from fpeaking peace, to fpeak terroar.

Jgam^ by thy negligence in thy Holy walking, thou endan- gered thy fait h which is kept in a good confcience as the jewel in the cabinet ; faith is an eye ; all fin and unholineiTe calls a mift before this eye. A holy life to faith,is as a clear aire and medium to the eye; we can fee furtheft in a clear day; thus faith fees furtheft into the promife, when it looks through a ho- ly, well ordered conversion ; faith is a fhield,and when does the foulJier drop that out of his hand, but when dangeroufly wounded? And if faith faile, what will become of hope, which han0s upon faith and draws all her nourishment from her , as the fucking childe doth from the nurfe ? if faith cannot fee a pardon in the prom ife, than hope cannot look for falvation j if faith cannot lay claime to Son- fiiip, than hope will not wait for the inheritance ; faich tells the foul it hath pesxc with G»4, than the foul rejoiceth in tie h<>pe of glory ^Kom. 5. And now Cbri- ftian,whathaft thou yet left for thy help? wilt thou betake thy felf to the Sword of the Spirit ? alas, how canft thou weild it, when by thy unholy walking thou haft lamed thy hand of faith that {hould hold it ? This Sword hath two edges; with one it heals, the other it wounds -, with one it faves, with the other it damns. O 'tis a dreadful weapon when it ftrikes with its wound- in^ damning fide ; and for the other fide thou haft nothing to do with it, while in any way of unholinefle. Not a kinde word in the whole Bible fpoken to one finning. Now poor creature, think and think again, is there any fin worth hazarding all this confufionand mifchief,which if thoubeeftrefolved to have it, will inevitably befal thy foul >

Thirdly, be humble when thou art mod holy; which way fo- 3,

ever pride worksf as thou (halt hnde it like the winde,fometimes at one door, fometimes at another ) refift it. Nothing more baneful to thy holinefs. It turns righteoufnefs into hemlock, holinefs into fin: Never art thou Jefleholy, than- when puft up with the conceit of it; when we fee a man blown up and fwell'd with the dropfie, we can tell his blood is naught and wa- 0 trifh without opening a veine for the trial : The more pride puffs thee, the leflfe pure blood of holineiTe thou haft running in the

veines.

,I2 And having on

veines of thy foul. Behold his foul which is lifted up, is not up- right, Hab. 2. 4. See an eccey like a figne, is fee up at the proud mans door, that all paffengers may know a naughty man dwells there : As thou wouldft not therefore, not only enfeeble the power of holineffe, but alfo call inqueftion the truth, of thy holineffe, take heed of pride ; fometimes poffibly thou wilt be ready to defpife others, and bid them in thy thoughts ftand off, as not fo holy as thy felf; this fmells of the Thar if ee, beware of it. It is the nature of holineffe to deprefle our felves, and to give our brethren the advantage in meafuring their gifts or graces with our own; In lowlinejfe of minde lit each esteem other better than themfdves, Phil. 2. 3. At another time poffibly thou may'ft finde a fpice of the judiciaries difeafe tanging about thee, thy heart leaning on thy righteoufneffe, and lifting up thy felf into confidence of it, fo as to expect thy acceptation with it,and falvation from God for that. O take heed of this, as thou lo- ved thy life. I may fay to thee, as Con ft art me did to Acet'ms the Novatian , fet then up thy ladder ^and go to heazen by thy felf ", for never any went this way thither; and doiUhou think to be the only man that fhall appear in heaven purchafer of his own happinefle?> go firft poor creature, and meafure the length of thy ladder, by the extent of the holy Law; and if thou findeft it but one round fhort of that, thou may'ft certainty conclude it will leave thee fhort of heaven ; if therefore thou haft beheld (to allude to that in fob ;i. 27. ) thy ri°hteoufneflfe when it hath fhined, and thy holinefle walking in its bruhtneffe, and thy heart thereby hath b^en enticed fecretly, or thy mouth huh kiffed thy hand ; know this is a great wick^dneffe, and in this thou haft deny'd the God above. Thou haft given the higheft part of Divine worfhip unto a creati*e,the created Son of thy inherent holinefs,which God hath appointed fhould be given alone to the increated Sun of ri hteoufneffe, the Lord Jefus, the l.o'd our righteoufneffe Renounce thy plea(as now thou haft laid it) for life and falvation, or elfe give thy caufe as loft. Now the more effectually to keep down any infurreition of pride from the conceit of thy holinefle, be pleafed to take often thefe foul humbling Confiderations into thy ferious » thoughts. lt Finl,think frequently of the infinite holineffe of. God ; when

men

the breafl-plate of right eon fneffe. g r 3

men (land high, their heads do not grow dizzy till they look down ; when men look down upon thofe that are worfe than thcmfelves , or leffe holy than themfelves, then their heads turn round ^ looking u p would cure this difeafe. The moft holy men, when once they havefixt their eyes a while upon Gods holinefs, and then looked upon thcmfelves, they have been quite out of love with themfelves , and could fee nothing but unholinefTe in themfelves. After the viiion the Prophet had of God fitting on his Throne, and bis heavenly Minifters of State, the Seraphims . about him covering their faces, and crying, holy, holy, holy is the Lord of hoafts\ how was this gracious man prefently fmitten with the fenfe of his own viknefs.'they did not more cry up God as ho- ly, than he did cry out upon himfelf as unclean % Efay 6 4, 5. So fob, Now my eye feet b thee, wherefore I abhor my j e If ,chz\>. 41. $ ,(5 . Never did the good man more loath himfelf for the putrid foars of his ulcerous body, when on the dung -hill he fate and fcraped himfelf, than now he did for the impurities of his foul ^ we fee our felvesinadarkroom,andwethinkweare fine and clean ^ but would we compafs our (elves with the beamesofGois glorious Ma jefty and holinefs , then the Sun rays would not difcover more atoms in the aire, than the holinefs of God would convince of finne to be in us. But 'tis the trick of pride not to come where it may be out>fhined ; it had rather go where it (hall be adored, then where it is fure to be put to fhame.

Secondly,of ten meditate of the holinefs of mans innocent ftate. 2,

It is true,, now if a believer, thou haft a principle of holinefs planted in thee ; but alas, what is that at prefent to what thy na- ture once rmd.J They who faw the (econd Temple, and remembred not the firft which Solomon built, they thought it no doubt a glorious fabiique^ Butothers, whofeeyes had fecn the (lately work and goodly buildings of the other, could not but rejoyce with teares in their eyes, Ezra 3.12. Alany of the Priejls and Levitts ,and chief of the fathers^ who were ancient men, that had feen the firft houfe, when the foundation of this houfe was laid , wept with a loud voice. O it revived the fad thoughts of the facking of that glorious ft iucl:ure • andfo may this little beginnings'upon a new foundation of the new Covenant, remmdethee with forrow to think of the mines, that man in all his glory fell into by Sa- tans policy ^ 'tis true, in heaven thou (halt have the odds of A-

Sf dam

,i^ And hazing onj&c.

dam in Paradue ^ but thoulhalt have many a weary ftep before thou getteft up that hiil ^ when a man that hath had forae thou- fands ayear, hath now but a few pounds per annum allowed him, and the reft fequefted from him for thirty or fourty years: it is fad . though comforcable alfo , to think it fhall at laft returne ( and may be with a great over-plus) but at prefent he is put to many ftraits, and fame to make a hardfhift toiubthorow, foas to live any thing like his noble defcent and family. Thus it is joyous to the Saint to think of heaven, when all his means fhall come into his hands j but truly his imperfect grace, and the ma- nyexpencesheisat (from afili&ions at Gods hands, temptati- ons at paeans mutinies and inteftine broiler from remaining iufts within doores) do put him into many fad ftraits, that the poor foul is ft in oft to fnap fhort in his comfort, yea,much adoe he hath to krep {hop windows open with the little ftock he hath; hence the Ch. iftians getting to heaven , is fet out as a bufinefs of fo much diEculry. If the righteous fcarcelj be faved, where (ball the ungodly ana the [inner appear? I Pet. 4. 1 8 . The wife Virgins had no oyle to fpare ^ the Cbriftian fhall hold out , and that is even all. Think, of this and let thy plumes fall.

Thirdly, often meditate of thy own perfonal mifcarriages/ fpe- ciall] in thy unregenerate ftate. This kept Paul fo humble ; how oft does his unregenerate wicked converfation rife, though not in his confidence to darken his comfort , yet in his rhinde to qualife the thoughts offvis gifts and grace, 1 Cor. 15. o, 10. where he fpeaks how he laboured more then them all : O how he way-lays his pride , that poffibly might follow fuch his glorying too ciofe at the heels, and therefore before he dares fpeak a word o! his prefent holinefs, he bolts the door upon pride, and rirft falls upon the ftory of that b'ack part of his life ^ O how hebat- tesrs his pride, and fpeaks h mfeifail to naught / no enemy could have drawn hisf/i&urc with a blacker coale,i/. 7. he calls him- felf one born cm of time, ver 9 f r I <mthe leaft of the 4p*ftles , no: meet to be' culled an Apcfi!--.. beca^f /persecuted the Church of God 5 and now having (uftkiemly beimearcd and doufed himfelf inthepudd'eof hisforr fr flnncs, how hun bly djth the holy man fpeak ol his trarfce.ndent graces? v. 1 o By thegwe of God, Jam that I am, and J laboured more abundantly than they all , yet

not

The Gofpel of peace.

315

not \ but tbegrace of God. O this is the way of killing this weed of pride, to break op our hearts and turn the infide outward , I mean , humble and abafe our (elves for our former abominati- ons. Pride will not eafily thrive in a fode where this plough often walks. Pride is a worme that bites and gnaws out the heart of grace : Now you know they are bitter things thsc muft break the bag of wormes that are gathered in the ftornack; all fweet things nourifli them ; they are bitter that fcatter and kill them. OChriftian, take fome quantity of this aloes often, and with Gods bleffing thou fhalt finds eafro that, which if a Chriftian, thou art troubled withal. And do not think, thac this worme breeds only in children , weak Chriftians , and young novices-, I confefTeitis the moft ordinary difeafe of that age j but aged and ftronger Chriftians are not out of danger. Old David had this worm of pride crawling out of his mouth, when he bade foab number the people ; And doeft not thou too oft take thy felfe in numbering the duties and good works thou haft done, and the fufferings thou haft endured for thy God, with fome fecret (elf-applauding thoughts that tickle thee from them?

Ve r s e 15.

And your feet (hod with the preparation of the Go/pel of peace.

(His verfe prefentsus with the thir A piece of armour in the Chriftians Panop'y. A (biritual Jhoe9 fitted to his foot, and to be worne by him, fo long a s he keeps the field againft finne and Satan. And yourftetpjod, &c. We (hall caft the Words intodiftindqueftionsor enquiries, from the re- solution of w"ich, will refult the feveral points to be infifted on. S f 2 Firft,

gi6 TbeGojpel of peace.

Firft, what is meant by the G oft el ?

Secondly , what by peace, and why attributed to the Go- fpel ?

Thirdly, what the feet here mentioned import , and what grace is intended by the preparation of the Cojpel of peace , which here is compared to the ftioe , and fitted forthefe feet?

Quett. i. What is meant by the Gofpel ?

tAnfa. Gofpel, according to the notation of the original word, ivayyihiov f fignifies any good news, or joyful mefl'age -, fo Jer. 20. 15. curfed be the man who brought tydings to my father, faying, a wan- childe is born to thee , to make him glad. Septuagint, h iv&yyihicrtt piv@- to) W7?j. But ufually in Scripture, it is re- ft rain'd by way cf excellency, tofignifiethe do&rine of Chrift , and falvation by him to poor finners. / bring you glad tydingt (faidthe An^el to the (Viepher^ls ) of great joy, Luke 2. 10, And V.lli he zddelh, unto1 you is born a Saviour, which is Cbrifhtht Lord. Thus 'tis taken in this place,and generally in the New Te- ftament, and affords this Note,

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CHAP. I

Wherein the gladfome news that the Gofpel brings y is declared from the five particular sy requtfite to fill up tbejoyfulnejje of a vieffage ; with a word to fiir up our bowels in pitying thofe that never heard any ofthk news.

&ote' VTO/f. The revelation of Chrift,and the grace of God through J_\|him, is without compare thebeft news and joyfuilcft ty- dings that poor finners can hear. Itwfuchameiige3asnogood

news

The Co /pel of peace. ~ 1 7

news can come before it , nor no ill news follow. No good news can come before it •, no, not from God himfelf to the creature • He cannot iflue out any bleiling to poor finners, till he hath (hewn mercy to their f >uls in Chrift. . Gvd be merciful to tu> and bkffe at, and caufe his face tofljine upon /«, Pfal. 67. I .

Firft, God forgives, then he gives-, till he be merciful to par- don our iinnes through Chrift , he cannot blefe , or look kindly on us ii.nners. All our enjoyments are but bleflings in bullion, till Gofpel-grace, pardoning mercy, ftamp and make them currant ■ God cannot fo much as beare any good will to us, till Chrift makes peace for us ; on earth peace, good will to men , Lake 2, 14. And what joy can a (inner take, though it were to hear of a Kingdome befallen to him, if he may not have it with Gods goodwill ?

Againe, Noiilnews can come after the glad-tidings of the Gofpel, where belicvingly embraced. Gods mercy in Chrift, alters the very property of all evils to the believer. All plagues and judgements that can befall the creature in the world, when baptized in the ftream of Gofpel-grace, receive a new name, come on a new errand , and have a new tafte on the believers palate ; as the fame water by runqing through fome Mine, gets a tang and.a healing vertue , which before it had not: Efaj 32 23. The inhabitant /hail not fay I am fie 1^; the people that dwell therein floall be pardoned their iniquity . Obferve, he doth not fay, they Jhallnotbefick^i Gofpel-grace doth not exempt from afflictions- but they /hall net fay 1 am ftck_- They fhall be fo ravifhed with the joy of Gods pardoning mercy, that they (hall not complaine of being fick; this,or any other croffe is too thin a veile to darken the joy of the other good news. This is fo joyful a meflage which the Gofpel brings , that God would not have Adam long without it,but open'd a crevis to let fome beams of this light (that is fopleafant to behold ) into his foul, amaz'dwith the terrour of Gods prefence j without which, as he was turned out of Para- dife, fo had he been turned into hell immediately, for fuch the world would have been to his guilty confeience. This is the news God ufed to tell his people of (on a defign to comfort them and cheer them ) when things went worft with them , and their affaire; were at the loweftebbe , 7/^.7.14. CMicah$.$. This is the great fecrct which God whifpers by his Spirit in theeareof

thofe

2f^ The Gojpel of peace.

chofe only he embraces with his fpecial diftinguiftung love , Lnks10' li- * Cor. 2. 1 2 fo that ic is made the fad lign of a foul markt out for hell, to have che Gefpel hid from it, z Cor 4. $ . To winde up this in a few words, there meet all the properties of a joyful meftage in the glad tydingsof theGofpel. Five ingredi- ents are definable in a meflage, yea, muilTali confpire to fill up the joyfulnefs thereof into a redundancy.

Frft, It ntuft be good-, none rejoyce to hear evil news-: Joy is the dilatation of the hearc,whereby it goes forth to meet and wel- come m what it defires^and this rauft needs be fome good . Ill news is fure to find the heart fhut againft it , and to come before it is welcome.

Secondly, It muft be ^ome great good, or elfe it affe&s little; affections are itir'd according to the degrees of good or evil in che objeft prefented : A thing we hear may befo inconfiderably, that it is no great oddes how it goes ; butifitbegood, and that greatalfo* of weighty importance, ihis caufeth proportionable. The greater the bell, the more ltrength is required to raife it. It mull t<e a great good that raifeth great joy.

Thirdly, This great good muft inrimat/y concern them that he «r i^ my meaning is, .they muft have propriety in ic - for though we can rejoyce to hear of fome great good befallen another ; yet it affects moft, when it is emptied into our own bofome. k fick man doth not feel the joy of anothers recovery with the fame ad- vantage as he would do his own.

Fouit'lly, It v?ould much adiU to tbejoyfulnejfe of thr news, if this were inauditum or infyeratum , unheard of, and utility for ; when the tydings fteals upon us by way of furprize. The further our own ignorance or defpaire have fet us off all thoughts of fo great enjoyment, the more joy it brings with it,when we hear the news of .t. The joy of a poor fwine-hcrds fonne, who never dreamt of a C rown, would be greater at the news of fuch a thing con- ferred on him, then he whofe birth invited him to look for it,yea promifed it him as his inheritance •, fuch a one his heart would ftand but level to the place , and therefore could not be (o ravift.t with it as another who lay fo farre below fuch a prefer- ment.

Laftly, to fill up the joy of all thefe , it is moft nectffarj that the news be true and ctrtaine } or dfeall the joy foon leaks our.

What

The Gofpel of peace 2 1 9

What great joy would ic afford to hear of aKingdora befallen to a rnan,and the next day or montb,to hear all croit again and prove falfc .? Now, in the glad tydings of the Gofpel, ailthefedomoft happily meet together ,to wind up the joy of the believing fou'e to the higheft pin that the firings of his affe&ions canpoiiibiy bear.

Firft, the news which the Gofpel hath in its mouth to re I us poor finners , U good. It fpeaks promifes, and they are figniHca- tions of fome good intended by <7od for poor finners. The La w, that b. ings ill news to town, threatnings are the lingua vtrnautU legu, it can fpeak no other language to finners, but dcnunciaiions of evil to come upon them ; But the Gofpei fmiles on poorc finners, and plains the wrinkles that fit on thelawes brow, by pro- claiming promifes.

Secondly the news the Gofpel brings is as great as good. It was that the Angelli\&,Luke z. 1 o. 1 bring yon tj dings of great joj ; great joy it muft needs be becaufe it is ail joy. The Lord chrift brings fuch news in his Gofpel,as that he hath left nothing for any after him to addc to it j if there be any good wanting in the tydings of the Gofpel, we finde it elfewhere than in God^for in the Covenant of the Gofpe!,he gives himfelf through Chrift to the believing foul ; furely the Apoftles argument will hold, aU things are yours, ye are Chrift s, and thrift is Gods , I Cor. 3 . 22. The Gofpel layes our pipes clofe to the fountam of goodnefie it felf, and he fure muft have all that is united to him that hath • that is all. Can any good news come to the glorified Saints which heaven doth not afford them.? In the Gofpel we have news of that glory, fefus Chrift bath brought life and immortality to light by the Gofpel, 2Tim.i.io. TheMin in the firmament dis- covers only the lower world •, obfignat coelitm, dum revelat ter- ram; O it hides heaven from us, while it fhews the earth to us -y but the Gospel enlightens both at once. Cjodlineffe hath the pro- mife of the hfe»that now is y and of that which is to come , 1 Tim. 4.8.

Thi dly, the Gofpel doth not tell us news we are little con- cerned m ; Not what God has done for Angels, but for us ; unto joh ( faith the \ ngel ) ii borna Saviour, Ch ift the Lord ; Jf cha- rity made Angeisrejoy^e for our happinefs, furely then the benefit which i$ paid in to our nature by it,gives a further pleafurc

CO

1.

The Gofpel of peace.

to our joy at the hearing of it.lt were ftrange that the mefTenger who only brings the news of fome great Empire to be devolved onaperfonfhouldfing, and the Prince to whom it falls, ftiould not be glad. And, as the Gofpels glad-tidings belong to mans nature, not to Angels • fo in particular, to thee poor foul, who- ever thou art, that embraced Chriftinthe armes of thy Faith. A Prince is a common good to all his Kingdome^ every fubje& though never fo mean, hath a part in him, and fo is Chrift to all belisvers. The promifes are fo laid, that like a well-drawn pi- cture, they look on all, that look on them by an eye of faith. The Gofpds joy is thy joy , that haft but faith to receive

it.

Fourthly, the glad-tidings of the Gofpel were unheard of , un- lookt for by the Sonnesofmen., fuch news it brings, as never could have entred into the heart of man t< conceive, till God un- lockt the cabinet of his own good pleafure, and revealed the counfel of his will, wherein this myfterious price o! love to fallen man, lay hid far enough from the pr\ ing eye of the moft quick- fighted Angel inheaven,much more from man himfel, who could read in his own guilty confeience within, and fpdl from the Co- venant without (now broken by him ) nothing but his cenain docme and damnation. Sothattheftrft Gofpel-Sermon preacht by God himfelf to Ad.:m, anticipated all thoughts of fuch a thing intended to hirn. O who can conceive ( but one that hath really felt the terfoursc fan approaching hell in hisdefpairingfoul)how joyous the tydings of Gofpel mercy is to a poor foul , dwelling amidft the black thoughts of defpair , and bordering on the very marches of the region ofutterdarknefs? Story tells us of a Noble man of our Nation in K. Hen. 8. reign, to whom a par- don was fent a few houres before he fbould have been beheaded , which(being not at all expected by him)did fo tranfport him that he died for ;oy. And if the veffel of our nature be fo weakly hoopt,that the wine of fuch an inferior joy breaks it j how then could it poffibly be able to bear the full joy of the Gofpel tydings which doth as far exceed this,as the mercy of God doth the mccy of a mortal man , and as the deliverance from an eternal death in hell,doth a deliverance from a temporary death,which is gone be- fore the pain can well be felt ? Fifthlj, and laftly, the glad tydings of the Gofpel are certainly

true;

The Gofpel of peace. 321

crue. Ic is no flying report, cryedup to day, and like to be croft to morrow ; not news that is in every ones mouth,but none can tell whence it came, and who the anthour of it, we have it from a good hand, God himfelf, to whom it is impoffblc to lyey he from heaven voucheth \ifthu is my beloved Son^hear him^Luk. p. VVh.it were all thofe miracles which Chrift wrought,but rati- fications of the truth of the Gofpel ? thofe wretches that denied the truth of Chrifts doctrine, were forced many times to acknow- ledge the Divinity of hi? Miracles; which is a pretty piece of non- fenfe,an \ declares the abfurdiry of rheir unbelief to all the world. Themir.icJes were to theGotpel as fealstoa writing. They could not deny God to be in the miracles, and yet they could not fee him in the Doitrine ; as if God would fet his leal to an un- truth. Here (XhriftiarfsJ is that which fills up the joy of this good news the Gofpel brings • that we may lay our lives upon the truth of it, it will never deceive any the lay the weight of their confidence on it. 7 I is is af.i thf.4 fiylng,and worthy of all acceptation^ hat Jefm Chr'fi came into the vro 'Id to fa ve firmer sy I Tim. i .1 c. This bridge which the Gofpel lays over the gulf of Gods wrath for poor finners to paffe fro m their fins into the favour of God here,and Kingdome of Go J hereaftcr,is fupporr- ed with no other arches, than the wifdome, power, mercy and faithfulnefle of God ; loth it the believing foul needs not fear, till it fees thefe bowe or break.lt is called the ever I a sling GTfel, Rev. 14. i(5. When heaven and earth go to wrack,not the leaft lota or tide of any promife of the Gofpel fhall be buried in their mines. The U'o d of the Led en in eth fjr eve*, and this is the Wori, which by the (j off el is pre.'.chei to you , I Pet. I.2C.

Vf? 1. Pity thofe thar never heard word of this good news; %jfe 1 fuch there are in the world, whole Nations, with whom the day is notyetbroke,buta difmal night of ignorance and barbarifme continues to be liretched over them ; vvhofe forlorne fouls are under a continual maflacrc from the bloody butcher of hell? an eaiie conrjueft (God knows) that foul fiend makes of them; who lays his cruel knife to thfcir throats, and meets with no refift- anre; b ;caufe he findes them fa(t afleep in ignorance, utterly deftituteof that light which can alone difcover a way to efcape the hands of thisdeftroyer. What heart (that ever tailed the

T t fweet-

2 2a ? he Oofpel of peace .

fweetneiTe of Gofpel-grace ) trembles not at their dex lored ftate ? yen, doth not ftand altonifhcd at the difference or' Gods difpenlations to them and us ? herd, why iv'tlt t! ou man'ifeft thy felf touted not to the world ? God pardon the unmerciful nets of our hearts, that we can weep no more over them. Truly we do not live fo farre from the CAtoires and Ipdiavs^but we may (by not pitying of them, praying for them.andearneftdefiring their converfion ) befmear our felves with the guilt of their fouls blood,which is lied continually by the deftroyer of man-kinde. O how feldome is their miferable condition the companion of our forrowful thoughts ? and their converfion the fubje£t. of our prayers and defires ? There have be~n, alas, in the world,more counfels how to eafe them of their gold, than enrich them with the treafure of the Gofrel i How to get their land, than how to fave their fouls. But the time is coming,when winning fouls will be found more honourable than conquering Nations. Well Chrirtian, though thou can 'ft not impart to them what God hath laid on thy trencher ; yetasthou fit'ftatthefeaftoftheGofpel, think of thofe poo: fouls and that compaAlonately, who ftarve to death for want of that bread, with which thou art fed unto, eiernal life.There is an opinion which fome have lately taken up, that the Heathens may fpell Chriii out of the Sun, Moon & Stars; thefe may feem kinder than others have been to themubutlwifh it dothnot make them more cruel to themin the end. I mean by not praying fo heartily forGofpel-hght to arife among them;as thofe mult needs do,who believe them under a fid necclTity of perifh- ing without it • when a Garrifon is judged pretty well ftored with p: ovihon for its defence, it is an occahon,that relief and fuccour «o:r es the flower to ir. And I wifh Satan had not fuch a defign againfl thofe forlorn fouls in this principle ; if fuch a leffon were to be got by the Stars,we fhould ere this have heard of fome that had learn't it. Indeed I finde a Star led the wife men to Chritt ; but they hid a heavenly Preacher to open the text to them, or elfe they would never have underftood it.

CHAP.

The Gofpel o^ peace. 333

CHAP. II.

A fomentation for the unhptde welcome that GofpeL newsfindes in the world ■> with two or three fad grounds of fear as tout in this Nation J, aken from the prefent entertainment the Gofpel hath among us^with a double Exhortation to the Satnts to re- Joyce in this joyous meffage , and chiefly in this.

SECT. I.

A Sad lamentation may be here taken up, that fo good Vfe z. news fhould have fuch ill welcome, as the Gofpel com- monly rinds in the wo rid. When the tydings was firft told at fern- faicm^oi a Saviour being born., one would have thought(efpecial~ ly if we contider that the Scripture reckoning was now out, for the birth of the Mellias,and they big with expectation of his com- ing ) rhat all hearts fhould have Jeap'c within them for joy at the news to fee their hopes lb happily delivered and accom- plifh't; but behold the clcai contrary. Chrilts coming proves matter of trouble and difhfte to them •, they take the alarum at his birth, as'if an enemy, adeltroyer, ,' not a Saviour) were landed in their Coaft,and as [ac\\J I erod ^ozs out again!! him,and makes hi n flee the Countrey. But polTibly, though at prefent they (tumble at the meannefleof his birth and parentage; yet when the rays of his Divinity fhall ihine through his miracles, than they will feligiouTty worjnip him,whom now they contemn;

Tt 2 when

^ 2 - The Gtfjpe/ ef peace ,

when he comes forth into his publick Miniftry, opens his cpm- miifion, and lliews his authority ; yea, with his own blefled lips tells the joyful melfage he brings from his Fat her unto the ions of men ; then iurely they will dearly love his perfon,and thank- fully embrace,yea,greedily drink in the glad-tydings of lalvation which he preacheth to them : No,they gerhh* in their curled un- belief, and obliinate rejecting of him; though the Scripture ( which they feem'd to adore ) bear lo full a teitimony for Chrift, that it accufeth them to their own conferences, yet they will have none of him. ChriU tells them lb much, Job. ^. ;.p, 40. Scrcb tic - cr'.ftHres for in them )<■ thinly je have eternal lifted ti. ey ,i? e tl.ey » h ch tejtjfie of me j ^Andje will not come unxo zwc, that )§ migit have life; lite they deiired, yet willlofe it rather than come to him for it. And is the world now amended ?. doth Chriit in his Gospel meet with any kinder ufage at the hands of moit > the note that Chrift fings is Hill the lame, £ erne urjo me thiit y ot* may have ,'ifc. The wortt hurt Chrui does poor foils that come unto him, is to put them into a fhte of life and falva - tion ; and yet where is the perfon that likes the offer? O 'tis other news that men generally Hften after.- this makes the. Exchange, the Market-place lo full, and the Church fa thin and empty/ Moll expect to hear their belt news from the world ; they look upon the news of the Gofpel as forreign, and that which doth not fo much concern them ( at leaft at prefent ) 'tis time enough to minde this, when they are going into another world. Alas, the Gofpel is not accommodated to their carnal defires, it tells them of no fields and vine-yards it hath to give, it invites them not with the gayeties of worldly honours and pleafures; had ChritUn his Gofpel but gratified the cravings of mens lulls «\ ith a few promifes for thefe things ( though he had promiled lefs for another world)the news would have gone down better with thefe fots,who had rather hear one prophecy of wine and Mrong drink, than preach of heaven it felt. Truly, they are but a very few ( and thofe fufliciently jeer'd for their pains ) that like the meilage of theGofpel fo well as to receive it cordial- ly into their hearts ; if any one does but give entertainment to Chrift, and it be known, what an alarum does it give to all his carnal neighbours ? who if they do not prefently befet his houfe, ( as the Sodmites did Lots ) yet fet fome brand of

fcorn

the Gofpel of peace. 325

fcorn u}:on him;yea,make account they have now reafon enough to defpife and hate him,how well foever they Joved him before. O what will God co with this degenerate age we live in? O £ ftoUn&^Englwd ?l fear lb'.ne fad judgment or other bodes thee! If luch glad-tydings as the Gofpel brings be rejected, fad news cannot be far off, I cannot think of leife than of a departing Gofpel. God never made fuc ha fettle rient of his Gofpel a- mong any people, but he could remove it from them. He co. lies but upon likin^and will he (tay, "where he is not welcome? - who will, that h.uh elie-where to go? It is high time for the Merchant to pack up and be gone, when few or none will buy j iuy,when inftead ot' buyin^,they will not fuffer him to be quiet in hfs ("hop, but th ow Hones at him,and dirt on his richer com- modities. Do we not fee the names cf Chriits faithful meffen- gers bleeding at this day under the reproaches that fliefo thick about their ears? Are not the precioufelt truths of the Go- fpel a lmolt covered with the mire and dirt of erroursand blafr phemies, which men of corrupt mindes (fet on work by the Di~ vel himfdl)have rake J out of every filthy puddle and link of old hereticks, and thrown on the face of Chrift and his Gofpel! An i where is the hand fo kinde, as to wipe off that which they throw on? the heart fo valiant for the truth, that will flop thefe foule mouths from fpitting their venome againltChrirt and his Gofpel ? if any thing be done of this kind, alas.'tis fo faint- ly , that they gather heart by it ; judice is fo favourably fprinkled, like a few drops upon fire^Jiat it rather encreafeth the flame of their rage againft the truth, than quencheth it. A Prince calls not home his Ambaflador for every afront that is offered him in the ftreets ; but when he is afronted and can have no redrefllfor the wrong.

SECT. II,

Ohjeft. But fome may fayyhough it cannot be denied that the n, . Gofpel hath found very unkinde entertainment by many among Ui;Jf^' ■ us,and efpecially of late years,fince a fpirit of errour hath fo fadly prevailed in the Land ; yet make us not worfe than we are.There

is

526 The Gofpel of peace.

1.

is,bleffed be God,a remnant of gracious fouls are yet to be found, to whom ChrifHs precious ; who gladly embrace the mefTage of die Gofpel,and weep in fecret for the contempt that is caft upon it by menof corrupt minds and profane hearts ; and therefore we hope we are nor in fuch imminent danger of lofing the Gofpel as your fears fuggeft. Anfrv. v4n[v?\i there ware not fuch a fprinkling of Saints among us,

our cafe were indeed defperate, conclnfum effit de nobis. The fhades of that difmal night would quickly be upon us : Thefe are they that have held the Gofpel thus long among us. Chrift had, as to his Gofpel-prefence been gone ere this, had not thefe hung about his legs, and with their llrong cries and prayers entreated his ftay. But there are a few considerations as to thefe, which ferioufly weighed, will not leave us without fome tremblings of -heart.

Firft, confider what little proportion ( as to the number I mean ) do thefe that embrace the Gofpel, bear with thofe that continue to reject it; thofe that defire to keep Chrilt among us, and thofe that wifh him gone, and would gladly be rid of him. Were it put'to the vote, would not they carry it by thcufands of thoufands, that care not whether we have a Gofpel or not ? Anddothit notproihecy fadly, when the oddes is fo great ? In all the departures of God from a people, there were ever fome holy ones mingled amongft the rout of finners. S.irdis had her few n,imes wmch had not defiled their garments ; but yet the candleftick^ was removed. All that they could ret was a promife for themfelves in particular, 'Aju.;.^. I hey frail ifnlk^with me in white ; but no prote&ion-for the Church. God can pu'l down the houfe, and provide well for his Saints alio, that he fifl&s there. A few voicesare ealily drown 'd in the out-cry of a mul- titude; a'few pints of wine are hardly tailed in a Tun of water : And a little number of Saints can do fomeames b.;t little to the faying of a wretched people ajftoijg whom they live ; poifibly as in a weak body, w here the difeale hath g6t the ma icry, nature putting forth us fummam coqatMm* its utmoft Hreni>th,may keep life awhile in the body fome days or weeks , but caivot long without fome help to evacuate the diflemper ; fo a few Saints, fluit up in a degenerate age amongft an ungodly Chrift-defpifing people, may awhile prorogue the judgment, and reprieve a

while

The Gojpel of peace. 337

while the lite of fuch a. people; bur if there be no change made upon them for the better, ruine mutt needs break in upon them.

Secondly, confider of thefe few gracious ones found amongft 2.

us, that embrace the-GoDcl ; how many are new converts, fuch 1 mean asthe Gofpel hath of Jatedayes won roChrift? Iama- fraid you will flnde this little number of Saints chiefly to confift of old 1 ifciJles, fuch as were wrought upon many years frnce. Alas, the womb of the Gofpel hath been in a great meafure fhut up of l.ue, as to the bringing forth of fouls by a thorow folid work of conveifion. Indeed,if they may paffe for converts,rhat- baptize themfelves into a new way and form of worfhip ; or that begin their Religion with a tenet and an opinion; we have more than a good many to fhew of thefe ; but in this old age of En- o lands withered profeAion,how great a rarity is afincere con- vert? we cannot deny, but God is gracioufly pleafed to bring the pangs of the new birth now and then upon fome poor fouls in our AtVemblies ( thas-&sdefpifed fervantsmay have his feal to confirme their Miniftery, and flop thofe mouths which are fo fcornfully open'd againft it;)yet aias,it h but here and there one; and doth not this prophefie fadly to this Nation? I am fure,when vye fee a Tree that ufed to ftand thick\yith fruit, now bring forth but little, may be an apple on this bough, and another on that, we look upon it as a dying tree. Leah comforted her felf from her f ruitfulnefle,t/j<7f therefore her I. usband would love her^and cleave to /ur,Gen. 29. 24. may we not on the contrary fear, that God will not love, but leave a people when they grow bar- ren under the means of grace ? God threatens as much,fer. 6. 8- he inflmtted O fertifalemyleft my foul depart from tkeeymd if Gods foul departs, then he is upon his remove, as to his vinble prefence alfo ; fo indeed it follows, left I make thee de folate y a land not inhabited. O my brethren, thofe golden dayes of the Gofpel are over when converts came flying as a cloud, as the Doves to their windows in flocks. Now Gofpel-news grows ftale,fevv are taken with it. Though a Kingdome hath much ttea- fure and riches in it ; yet if trade ceafe,no new bullion comes in, nor Merchandife be imported ; it fpends upon its old flock, and muft needs in time decay ; our old ftore of Saints (the treafure of their times) wears away apace \ what will become of us,if no new

ones

3 2 8 The Gojpel of peace.

ones come in their room ? Alas, when our burials are more than our births, we mult needs be ontheloiinghand.There is a fad lilt of holy names taken away from us.- but where are they which are borne to God ? If the good go/ and thofc which are left continue bad ; yea, become worfe and worfe, we have reafon to fear thac God is clearing the ground, and making vvay for a judgment.

Thirdly, confider the unhappy contentions and divisions that are found among the people of God, yet left upon the place; thefe prophecy fadly the Lord knows. Contentions ever por- tended ill. The remarkable departures of God ('recorded in Scri- pture )from the Church of the fexsjouni them wofully divided and crumbled into parties. And the tsffia* Churches no lefs. Chrift lets up the light of his Gofpel to walk and work by, not to fight and wrangle : and therefore it were no wonder at all, if he ftould put it out, and lo end the difpute : If thefe ftormes which have been of late years upon us (and are not yet off) had but made Ch iftians, as that did the Difciples^^r^^.^s.ply their oare, and lovingly row all one way, it had been happy; we might then have expected Chritt to co ne w alking towards us in mercy ,and help us fafe to Land ; but when we throw away the oar,and fall a fcuffiin;in the fhip, while the wind continues loud about us;truly we are more like to drive Chri.t from us, than in- vite him to us ; we are in a more probable way of finkinj, than faving the ihip and our ielves in it.

SECT. III.

*y r , Vfe 3 . A word of Exhortation,and firft to you who yet have not clofed with the terms of the GofpeI;He pemvaded to receive the meflage of the Gofpel kindly, believintly into your hearts; 'Tis the belt news you can fend b:ck to heaven, as a g-atulatory return for the glad-tydings that the Gofpel b:in;s from thence. Thy embracing Chi iltpreach't to thee in the Gofpel, will b_ as welcome news to heaven(I can tell theeyas the tydings of Chriit and falvation through hi n can be to chec, / ere is joy in heaven at the convcrfton o> a finmr.Ht3i\'tr\ foon rings of f his. The An- gels that fang Chriit into the world, will not want a fong when

he

The Gofpel of peace. 22 a

he is received into thy heart , for he came into the world for this end. Chrift defcended when he came into the wcrld, but now heafcends: That was an aft of his humiliation, this of his exal- tation. The higheft created Throne that God can fit in , is the foul of a beleever j no wonder then , that Chrift calls all his friends to joy with him at a fouls return to him and reception of him, Lukj 15.9. What joy is now in heaven upon thisoccafi n, we may colled from the joy it drew from Chrift when on earth. It was fome great good news that could wring a fmile then from Chrift , or tune his Spirit into a jov ful note , who was a man of forrows, and indeed came into the world to be fo ; yet when his difciples (whom he had fenc forth to preach the Gofpel) returned with news of fome victorious fuccefle of their labours, in that hour Jefus rejoycedin Sprit, And [aid, 1 thanfythee O Father* Luke i o. 2i- of all the houresof his life, thatis the houre, where- in Chrift would expreiTe his joy-, which (with the care of the Spirit to record this paflfagein the Hiftory of Chrifts life ) (hews, that Chrift had an efpecial defigne in that expreftion of his joy at that cimcjand what could it be, but to let us know, how much his heart was fet upon this work of faving fouls ? and that when he {hould be gone to heaven , if we meant to fend any joyful news to him thither , it (hould be of the profperous and .victorious fuccefTe the Gofpel hath over our hearts. This, this which could make him re Joyce in the midft of all his forrows here on earth, muft needs be more joyous to him in heaven, now where he hath no bicternefTe from his own fufferings (which are all healed, paft and gone) to mingle with the joy of this news; And, if the kinde reception of the Cofpel, be fuch joyful hews to him ^ you may eafily conceive , how diftaft ful the rejecting of it is to him. As he rejoyced in Spirit to hear the Gofpel prevail'd-,fo he cannot but be angry, when it meets with a repulfe from the unbelieving world , Luke M- 21, we finde the Alafier ef the hon[e (that is Chrift) angry, when his fervants fent to invite his guefts (that is, preach the Gofpel J return with a denial from thofe that were bidden/or.fo their mannerly excufes were interpreted by Chrift, yea fo angry that he claps a fearful doome upon them; not one of ,

thofe invited /hall tafie of my fopper. God can leaft bear any '..

contempt caft upon his grace. The Jem though they had many

U-U grie-

3 j o TbeGoJpel ofpejce.

grievous calamities befei them for their idolatries and other fins; yet never any like that , which the rejecting ( hrift brought uponthemi under thofe they relented, but under this they har- deii'4 They would not come when the flipper was on the tab^ and therefore the cloath is drawn,and they g0 fupperleffe to bed, and die in their fanes- ^ while they (hut the door cf their hearts againft Chrift, this padlock (as I may lo call it ) of judiciary im- penitence is fattened to it. C hrift needs take no other revenge on a foul for its refufin g him, to make ic miferable to the height, than to condemn fuch a one to have its own defire • Chrift-thou wilt not, Chrift therefore thou (halt not have. O unhappy foul thou .' that haft offers of Chrift, but dieft without Chrift ? Thou goeft with thy full lading to damnation; none fink fo deep in hell, as thofe that fall into it, with a ftumble at Chrift. 7 hat Gofpel which brings now good news, will , when thou (halt have a re- petition Sermon of it at the great day, bring the heavieft tydings with it that ever thy ears heard.

SEcr. iv.

2. Secondly, to you who have entertainM the meflagc of the

Gofpel.

i . Firft, re Joyce at the news^ glad tydings, and fid hearts, do not

well together .■ when we fee one heavie and forrowful ; we ask him, what ill news he hath heard. Chriftian,what ill news hath Chrift brought from heaven with him, that makes thee walk with Pfil.ijt.i6. thy folded armes, and penfive countenance ? 'pfaU 132. 16. To fee a wicked man merry and Jocund, or a Chriftian fad and dum- pifh, is alike uncomely. A feaft is made for laughter , faith Solo- men^ Ecclef. 1 o. 1 9. 1 am fure God intended his peoples joy in the feaft of the Gofpel j Mourners were not to fit at Gods table, Deut 76. Truly the Saints heavineflc reflects unkindly upon God himfelf • we do not commend hischeere, if it doth not chearus. What faith the world? The Ch;iftianslifeisbuta melancholy walk , fure thinks the carnal wretch, it is a dry feaft they fit at, where fo little wine of joy is drunk. And wilt thou confirm them

in

The Gofpel of peace. g 3 I

in this their opinion, C'briftian? fhall they have thy example to produce againft Chrift and his Word , which promife peace and joy to all that will come to this fcaft t O God forbid , that thy converfation, wherein thou art to hold forth the Word of life, to live in the eyes of the world, and which ought to he as a Com- ment or gloiTe upon the Word, to clear up the truth and reality of it to others j that this fhould fo difagree from the Text, as to make the gl jdfome tydings fpoken of in it, more difputed and queftion'd in the thoughts of the unbelieving world than before. It is an errour I confeffc , and that a grofTe one wh;ch the Pa- pifls teach •, that we cannot know the Scriprures to be the WTord of God, but by the teftimony of the Church, yet it is none to fay , that a practical teftimony from the Saints lives, hath great authority over the confeiences of men , to convince them of the truth of the Gofpel. Now they'l believe *cis good news indeed the Gofpel brings, when they can read it in your chearful lives i But when they obferve C hriftians fad wi:h this cup of fal- vation in their hands, truly they fufped the wine in it is not fo good as the preachers commend it to them for • (hould men fee all that trade to the Indies , come home poorer than they wenr ■ it would be hard to perfwade others to venture thither, for all the golden mountains faidcobe there. OChriftians, let the world fee you are not lofersin your joy,fince you have been ac- quainted with the Gofpel ; give not them caufe to think by your uncomfortable walking , chat when they turn C hriftians , they muftbidall joy farewel , and refolve tofpend their dayes in a houfe of mourning.

Secondly,is the Gofpel a mefTage of glad tydings? do not t'en for fhame,Chriftian, runneonthe worlds fcore by taking up any of its carnal joy -9 Thou necd'ft not go out of Gods houfe to be merry, Here's joy enough in the glad tydings of the Gofpel, more than thou canft fpend , though thou fhouldll live at an higher rate than thoudoeft or can'ft here on earth. Abraham would not take fo much as a thread, or flioe-latchet from the King of Sodom, C/cn 14. left be Jhonld fay , that he made Abraham rich ; A Chriftian ftiould deny himfelf of the worlds joy and delights •, left they fay , thefeChriftians draw their joy out of our cifterne. The channel is cut out of the Spirit of God, in which he would have his Saints joy runne . Jfanj be merry , let himftng Pfiilmes .

Uu 2 Let

2 q a The Gofpel of peace .

r.n.cs j. 1 3 ■

Let the l'ubjed of his mirth be fpiritual, as on the other hand, Jf he be fie k^ let him pray ; a fpiritual vent is given to both affe- ctions of forrow and joy. /Jitter Indir ganeo^ alitir Princepi. A frinces recreation muft not be like Ruffians^ Nor a Chriftians joy like the carnal mans-, if ever there was need to call upon Chri- ftians to feed the lamp of their joy with fpiritual fewel, holy oyl, that drops from a Gofpel- pi pe,now the time is,wherin profeflbrs do fymbolize with the world in their outward bravery, junket- tings, fafluons, paftimes , and are fo kinde to the flefh in allowing of, yea, pleading fo much for a carnal li- be ty in thefe things , that (hews too plainly the fpiritual joy to be drawn out of thefe wells of falvation, does not fatisfie thcm;or elfe they would not make up their draught from this puddle wa- ter , which was wont to be thirfted after, enly by thofe, that had never drunk of Chrifts cup. O what is the reafon,that thofe,who would pafle for Chriftians , forfake this pure wine of Gofpel joy, for the fophifticated fluffe, which this whore, the world pre- fents in her golden cup to them ? Is it becaufe the glad- fome mefTage of the Gofpel is grown ftale,and fo its joy (which once fparklcd in the preaching of it ,as generous wine doth in the cup and cheer'd the hearts of beleevers with ftrong confolationsj hath now loft itsfpirits ? or can that pure ftreame of fpiritual joy, which hath run fo long through the hearts and lives of the Saints in fo many generations,without mingling with the brackifh water of the worlds fenfual pleafurcs,at laft fall in with ihem,& be con- tent to lofe its own divine nature and fweetnefle in fuch a fink ? O no / The Gofpel is the fame it was ; the joy it brings as fweet, and brisk;as fpiritual and pure as ever it was,and will be as long,as God&Chrift continue to be the fame,out of whofc bofom of love it firft flowed , and is ftill kd : But the profellburs of this Gofpel now are not the fame with thofe holy men and women of primi- tive times. The world grows old, and mens affections with it chill and cold:, we have not our tafte fo lively, nor our fpirits fo chafte and pure, to relifh the heavenly viands difht forth in the Gofpel. The chearis as good as ever,but the guefts are worfe,we are grown debauched in our judgements-, and corrupt in our principles^ no wonder then if carnal in our joyes. Errour is a whore, it takes a- way the heart fromChrift & his fpiritual joys. The head once di- ftempcred, foon affects the hcart,and by dropping the malignity

of

The Gofpel of peace. 2 ^

of its principles upon it,poifons it with carnal afftdiors. and car- nal affections cannot fare with anv other, than proiTe and carnal joyes. Here, here is the rcot of the raifery of our times. Hath not ( think you) the Devi plaid his game cunningly among us> who by his inftruments (transforming themfelves into the like- nelTe of Angels oHlghc ; Firft, could raife fo many credulous fouls intaa fond expectation of higher at:amments in grace and comfort from their new pretended light, than ever yet the bairns were acquainted with, and at laft to make them fall fblow, be foreafonable, (or rather unieafonab'e) as to accept inch lenfual pleafures and joys as this world can aford, in full payment for all the glorious things he promifed them ? Well Sirs, this I hope will make fomc love the Gofpel the more, and (tick clofer to it as long as they live. O Chriftians blefle God for the glad ty dings of the Gofpel , and never lend an ea* to him, that would be tel- ling you other news, except you mean to part with truth to purchafe a lie-, yea,let it make you careful to draw all your com - fort and Joy from the G of pels breaftj when a carnal heart would be merry, he doth not take the Bible down to readein thatj he doth not go into the company of the promifes , and walk in the meditation of them ; it brings no joy to him , to think of Chrift or heaven; no, he takes down a play-book may be, feeks fome jovial company, goes to the Exchange or Market, to hear what news he can meet with. Every one, as his haunt lies : butftill 'tis from the world he expects his joy. And now where lies thy road Chriftian ? whether doth thy foul lead thee for thy joy ? doeft not thou go to the Word, and read there, what Chrift has done for thee on earth , and is doing for thee in heaven f is not the throne of grace the Exchange^ to which thou reforteft for good news from that far country ,heaven,where all thy eftate lies,and thy beft friends live? art not thou liitening,what pr -mife hee'l fpeak peace from to thy foul ? if fo,thou haft not thy name for naught: thou art a Chriftian indeed. £>ni litteris additti fnmns , (faith Erafmus) ammi Ujptudinem a fludiis gravionltis contraElant) abiifdem Fludiii^fed am&nhribiis recreamus. True flu- dents, that love their book indeed, when they have,wearyM their fpirits with ftudy, can recreate them again with ftudy , by making a diverfion from that which i9 fevere and knotty , to fome more facile and pleafant fujed* Thus the true Chriftian, when hts

(pints

2^4 The Gofpel of peace.

fpirtts are worn and wafted in the fevererexenifes/if Chriftiani- ty, fuch as are falling and prayer, wherein he affli&s both body and foul for hisfinnes, then can he recover them atthefeaft of Gods love in Chrift,where he lees his water turn'd into wine, and the tears that even now his finnes covered his face withal, wafhc oft with the blood of Chrift \ when his foul is ftruckinto a fearc and trembling with the confederation of the juftice of God, and the tetrour of his threatnings and judgements forfinne, then the meditation of thefweet promifes of the Gofpel recreate and re- vive him ^ fo that in the fame word , where he meets with his wound, he findes his healing j where he hath his forrow , there alfo he receives his joy.

&&&&&&& fib *l ^ ft &± *sf *x G&i *j? Q&J JSP-Ha Hr

CHAP. Ill,

A fourfold peace attributed to theGefyel^andin par- ticular Jpeace ofreconciliation^whereit is proved there is a quarrel betwixt God and man> as alfo, that the Gofpel can onely take it up, and why God thus laid the method of wans recovery fo.

THe fecond enquiry follows-, What peace is here meant ,that is attributed to the Gofpel ? Peace is a comprehenfive word. We looked for pace (faith the Prophet) but no good cameJcr.H. 15. Peace brings, and carries away again with it all good, as the Sun doth light to and from the world; when Chrift would to the utmoft exprefle , how well he wiflit hisdifciples; he wraps up all the happinefle, which his large heart could beterme them in this bleiling of peace. Peace 1 leave with jou y rnj peace 1 give unto you, John 14.27. Now take peace in its greateft latitude (if not Ipurious jand it will be found to grow upon this Gofpel-root, So

that

The Gofpel of peace. 325

Dott.

that we fhall lay the conclufion in general termes,

<DeEl. True peace is the blelTing of the Gofpe),and only of the Gofpel. This win appear in the feveral kinds of peace. Which may be forted into thefe four.

Firft , peace with God , which we may call peace of recon- ciliation.

Secondly, peace with our felves, or peace of coni'ci- ence.

Thirdly , peace with one another , or peace of love and unity.

Fourthly, peace with the other creatures , even the moft hurtful , which may be cail'd a peace of indemnity , and fervice.

To begin where all other begin with peace of reconciliation with God. For when man fell out with God,he fell out with him- felf, and all the world befides -y and he can never come to be at peace with thefe,till his peace be made withGod, Tr<?#f #*'///« Zfc- us, tranquilUt omnia, The point then is,

Dott. 1 . That peace of reconciliation with God is the blefiing cDocl. 1 .. of the Gofpel. Three things are here to be done in profecution o£ the point. Firft, I (hall fhew you that there is a quarrel between God and man. Secondly, that the Gofpel, and only the Gofpel takes this up, and makes peace betwixt God and man. Thirdly, why God conveighs this peace of reconciliation into the world in this way, and by this method.

Firft, there is a quarrel depending betwixt God and the fons of men; open ads of hoftility done by one Nation againft ano- ther, proclaime there is a war commenced. Now, fuch ads of hoftility pafTe betwixt God and man : Bullets flie thick to and fro on either hand. Man he lets flie againft God (though a- gainft his will he (hoots fhortj whole vollies of finnes and impie- ties. The beft of Saints acknowledge thus much of themfelves, before converting grace took them off, Titus 3 . 3 . We our felves alfovoerefometimesfoolijb, di [obedient, deceived , ferving divers Ittfts And pleafuret. Mark the laft words, ferving tuft s and plea- fttrej. They were in pay to fin, willing to fight againft God,and

fide

1,

o 2 5 TbeGoJpel ofpejce.

fide with this his only enemy. Not a faculty of his foul or member of his body , which is not in armes againft him. The carnal »«W (faith the Apoftle) U enmity againft God, Rom 8.7. And if there be war in the mind , to be fure there can be no peace in - the members (inferiour faculties I mean of the foulj which are

commanded all by it. Indeed we are by nature worft in our beft part, the enmity againft God is chiefly feated in the fuperipur faculties of the foul. As in Armies , the common fouldery is wholly taken up with the booty and fpoile they get by the war, without much minding one fide or other ; but the more prin- cipal officers, efpecially the Prince or General, thefe go into the field full of enmity againft them that oppofe them .- fo the infe- riour faculties, feek only fatisfaaion to their fenfual appetite in the booty that finne affords , but the fuperiour facul- ties of the minde, this comes forth more dircfty againft God , and oppoieth his Sovereignty • yea , if it could lay a 5 plot effectual to take away the life of God himfelf, there is enmity enough in the carnal minde to put it in execution. And as man is in arms againft God, fo is He againft man. He is. angry reitb the wicked every day y he hatkhwt his bowe, and made it ready , he hath alfo prepared for him the inftruments of deathy Pfal. 7. II. God hath fet up his royal ftandard in defiance of all the fonnes and daughters of apoftate *s4dam, who from his own mouth are proclaimed rebels and traitours to his Crown and dignity ^ and as againft fuch, he hath taken the field , as with fire and fwordto be avenged on them. Yea, he gives the world fufficient teftimony of his incenfed wrath , by that of it which is revealed from heaven daily in the judgements executed upon finners,and thofe many but of a fpan long,before they can (hew what nature they have by actual finne, yet audit to death by Gods righteous foot, only for the viperous kind of which they come. At every door where finne fets its foot, there the wrath of God meets us. Evcrv facdry of foul, and member of body, are ufed as a weapon ofunrighteoufnefTe againft God; fo every one hath its portion of wath, even to the tip of the tongue. A< man is finful all o- ver, fo is he cuffed all over.^ Infide and outfide, foul and body , write all with wo.s and curfes fo clofe and full, that there is not room for another to interline, or adds to what God ha;h written.

In

7 be Gofpel of peace. 3 ■ y

In a word, fo iiery is the Lor^s wath againft finml man t that all the creatures {hare with him in it ThoughGod takes h\$ aim at man,and levels his arrows primarily at his very hearty ) et as they go, they flent upon thi creature^ Gods curie b!afts the whole creation for mans fake ^ and fo he paves him fome of his mifery from the hand of thofe creatures which were primitively o-riain'd to mimfter to him in his happy ftate,yea,contnbute fume drop? co the filling of his cup. As an enraged army makes fpoile and hav k of all in their enemies land, deliroys their provifion, flops or poyfons cheir waters, burns up their houfes, and lets out his fury on all his hand comes at : Truly thus, God plagues man in every creature, not one efcapes his hand. The very b ead we eat, wa- ter we drink, and aire were breath in,are poifoned with the curfe of God ; of which they who live longeft,dic atlaft: And all thefe are no more to hell, than the kw files of men in a forlorn to the whole body of an army • God doth but skirmifh with finners here byfomefmall parties of his judgements fent out, to let them know they have an enemy alive, thatobferves their motions, takes the alarum their finnesgive^ him, and can be too hard for them when he pleafe j But 'tis in hell where he falls on with his whole power. There finners^// be fttnijht rritb everhfiing de- flrttttion from the prefenceef the Ldrdyand from the giorj efhu pow- er. 2Thef.i.o. And fo much for the firft, that there is a quarrel between God and man. Thefecond follows,

Secondly, the Cofpel takes this quarrel up , and only the 2. Gofpel; therefore called :heGcjj?el of peace. This will appear in two particulars Firft. the Gofpel prcfentsus with the articles of peace,which God offers gracioufly to treat upon with the chil- dren of men, and this none but theGofpel doth. Secondly ,the Gofpel preacht and publiflit is the great inftrument of God to effcA this peace thus offered. Firft of the firft.

1. The Gofpel prefents us with the articles of peace, which God graciouflly offers to treat & conclude an in inviolable peace upon with rebellious man.In it we have the whole method, which God laid in his own thoughts from eternity of reconciling poor finners to himfelf. The Gofpel, what is it, but Gods heart in Piint? The precious prornifes of the Gofpel, what are they, but heavens Court-rolls, tranflated into the creatures language? in which are cxpofed to the view of our faith, all the countels and

X x pur-

1.

2^8 TheGoJfrel of peace.

puipofes of love and mercy, which were concluded on by Father, Gal $• ij sonne and holy Spirit for the recovery of loft man by Jefus Chrift, who was fent as heavens Plenipotentiary to earth, fully empow- ered and enabled, not only by preaching to treat of a peace as delired on Gods part, to be concluded between God and man, but, by the purchafeofhis death to procure a peace, and by hi9 Spirit to feal and ratifie the fame to all thofe , who (believing the credential letters which God fent with him in the miracles wrought by him, and efpecially the teftimony which the Scri- pture gives of him J do by a faith unfained receive him into their fouls, as their only Lord and Saviour. This is fuch a notion as is not to be learnt elfewhere. A deep filence we finde concerning this in Arifiotle and TuUy. They cannot tell us how a poor Tin- ner may be at peace with God ; nothing of this to be fpell'd from the Covenant cjcd made with Adam. That (huts the finner up in a dark dungeon of defpairej bids him look for nothing but what the wrath of a juft God can meafure out to him. Thus the guilty creature is furrounded on every fide as with a deluge of wrath; no hope nor help to be heard of, till the Gofpel like the Dove, brings the Olive- branch of peace, and tells him the tyde is turned, and that flood of wrath which was poured on man for his finne, is now fallen into another channel, even upon Chrift,who was made a curfe for us, and hath not only drunk of the brook that lay in the way andhindred our paflage to God , but hath drunk it off-, fo that where a fea was, now appears dry land , a fafe and faire caufie, called Heb. 1 0.20. a living wajy by which every truly repenting and believing finner may pafTe without a- ny danger,from thejufticeofGod now appeafed, imo thelove and favour of God. Beingjuftified by faith, we have peace with GoJi through ottr Lord Jefpts Chrift Rom. 5. t. We are entirely beholden to the Gofpel for the difcovery of this fecrer, which the Apoftle folemnly acknowledgeth, zTim.i. 10. where Chrift is faid to bring life and immortality to light by the '■ cfpel. It lay hid in the womb of God* purpofe, till the Gofoclarofe, and let us into the knowledge of ir, as the light of the Sun reveals to the eye what was before, but what could not be feen without its light i and therefore, "cis not only called a living way, but a new and living way » hich he hath confecrated fo> us , in the place fore- jeentioned 3 lb new, that the heart of man never was ac-

fjuamted

The Gofpel of peace. q*a

quaintcd with one thought of it, till the Gofpel opens it,accord- ing to that of /p.42.,16. I wi., bring the blinde by a. way he knew not •, 1 will lead them in paths that they have not known.

Secondly ,The Gofpel publtflit and preacht, is the great inftru- ment of God to effeft this peace. Before peace be concluded be- twixt God and the creature,both muft be agreed j as God to par- don, fo the (inner to accept and embrace peace upon Gods own termes ^ But how (hall this be done?The heart of man is fo deeply rooted in its enmity againft God, that it requires a ftrength to pluck up this, equal with that which tears up mountains, and car- ries rocks from one place to another.The Gofpel preach t is thein- ftrument which God ufeth for the effecting of it. Rom. 116. / amnotafhamed (faith the A poftfe there) of the Gofpel ofChrift, for it is the fewer of God unto falvation. It is the chariot wherein the Spirit rides vi&orioufly when he makes his entrance into the heart of man ; called therefore the Miniftration of the Spirit^ 2 Cor. 3.8. He fafhions anew the heart, as he framed the world at firft with a word fpeaking. This is the day of Gods power, where* in he makes his people willing. Power indeed to make thofe that had the feeds of warre fowne in their very natures againft God, willing to be friends with him. Unheard of power, as if the beating of a drum fhould carry fuch a charme along with its found, to make thofe on rhe enemies fide upon the hearing of it to throw down their arms, and feck peace at his hand, againft whom they even now took the field with great rage and fury \ fuchafecret power accompanies the Gofpel. It ftrikes many times not only the finners fword out of his hand, while it is ftretched out againft God; but the enmity out of his heart, and brings the ftouteft rebel upon his knee humbly to crave the bene* fit or the articles of peace publifht in the Gofpel; It makes finners fo pliant and tradable to the call of God in the Gofpel, that they on a fudden (upon the hearing of a Gofpel-SermonJ forget their old natural affections, which they have had to their beloved lufts , and leap out of their embraces, with indignation, left they (hould keep God and them at oddes one moment longer. Now follows the third.

jQHeft. 3. Why doth God conveigh his peace of reconciliati- Qjiefa on by this channel unto the fonnes of men? or in plainer termed, why doth God choofe to reconcile poor finners to himfelfe by

Xxz Chrift?

3 $ o TheGojpel of peace.

Chrut. tor this is the peace which the Gofpel proclaimes- Qd f 1 .20. Anl having mad*. peace through the blood oj hx crrflc ,' ty him tn reconcile *H tkmgs 'o bimjclf^ and v, 2 T, 2 2. A*-dli* that were fontetimr alienated arid energies in ) our mind by wcked works •, jet now barb he rcccr.cthd in ih(bedjojhisfleJljthrH'h d-carh, tc prefe/itjoH boh and tmblamea^lt^anA nnrtprovable in hid fight ? Anfw. A, if*. They are too bold with God, who % that he could

not tinde out another way5 whocantell that, except God him- felf had told h mfo? Ms, howunmeetis the fl.ort line o; our crt "ted ur,d:rftarding for fuch a c aring attempt ,as to fathom the unfcarchablenefs of Gods omnipotent Wifdomc ? to determine what God can, and what he cannot do ? But we may fay, ( and not forget to revere the Majefty of heaven) That the wi'fdome of God could not have laid the method of falvation more ad- vantageous to the exalting of his own glorious Name and his poor creatures happinefs, then in this expedient of reconciling them to himfelf by Chrift our great Peace-maker. This tranS action hath in it a happy temperament, to faUt all the difficulties on either hand ; and for its myfterious contrivance, exceeds the workmanfhip which God put forth in making this exteriour world(though,that in its kind perfect,and fo glorious , that the kaft creature tells its Maker to be a Deity, and puts the Atheift to fharoe in his own confeience that will not believe fo) yet I fay it exceeds this goodly frame of heaven and earth, as far as the watch it felf , doth the cafe which covers it. Indeed,God intend- ed by this way of reconciling poor Tinners to himfelf to make work for A ngels and Saints to admire the myftery of his wifdom power and love therein to everlafitng. O when they (hall all meet together in heaven,and there have the whole counfel of God unfolded to them j when they diall behold what feas were dryedup, and what rocks of creature impoffibilities digged through by the omnipotent wifdome and love of God before a Tinners peace could be obtained, and then behold the work fnot- withfhnding all this) to be effected and brought to a happy per- fection: O how will they be fwallowed up in adoring the abyflc of his wifdome, who laid the plat- form of all this according to the eternal counfel of his own will ? Surely, the Sunne doth not fornuch exceed theftrength of our moitaleyes, as the glory of

this,

The Go/pel of peace. % a t

this, will their underftandings from ever fully comprehending it. This, this is the piece which God drew on purpofe ( for its rare workmanfhip ) to beauifie heaven it ielfe withal-, when Chrift returned to heaven, he carried none of this worlds rarities with him ^ notits filver and gold ^ not Crowns and D adems , Which here men venturetheir lives, yea, part with their fouls fo prodigally for. Alas, what are thefe, and the whole pride and galantryofthis world to heaven? That which it glories moil of, fuits heaven no better , than the beggars difh and fcraps do a princes table: or the patch't catter'd coat of the one, the Wardrobe of the other. No, the Lord Chrift came on a higher defign than this to earth : The enterprize he under- took to atchieve, was to negotiate, yea.effecl a peace betwixt Godandhisrebel'Creatureraan, that had by his revolt incurr'd his juft wrath and vengeaoce ^ This was a work that became God himfclf fo well to engage in, that he thought none high and wor- thy enough to be truitcd with the tranfadingof it beneath his on- ly Sonne,who ftaid here but while he had brought his negociation to a happy period ; and then carried the joyful tydings of its be- ing finifhed back with him to heaven, which made his re- turn infinitely welcome to his £ ather,and ail the glorious inhabi- tants of heaven his attendants*

CHAP. IV.

A more particular account why God reconciled fm- ners to himfelfby Chrifl.

B

Ut I (hall proceed to give fome more particular anfwer to the queftion propounded .

XX3 SECT.

~>*2 IbeGofpel of peace,

SECT. I.

i. Firft, God lays this method of reconciling finners to himfelfe

byChrift, that he might give the deepeft teftimony of his per- fect hatred to finne in that very ad, wherein he exprefTeth the higbeft love and mercy to finners. No ad of mercy and love , like that of pardoning finne. To receive a reconciled (inner into hea- ven, is not fo great an advance, as to take a rebel into a ftate of favour and reconciliation. Thetermes here arc infinitely wider-, there is reafon to exped the one, none to look for the other. It is pure mercy to pardon, but truth being pardoned to fave. Well, Mfc 7.i9)io, when God puts forth this very ad, he will have the creature fee his hatred to fin writ upon the face of that love he (hews to thefinner. And truly this was but needful , if weconfider, how hard it is for our corrupt hearts to conceive of Gods mercy with- out fome dilbonourable refledion upon his holinefs. i kept Ji- lettce (faith God J Pfalme 5oand what inference doth the wick- ed draw from thence > Thou thought ft I was altogether fuch a one as thjfeif, that is, thou thoughi'il I lik't finne as well as thy fclf. Now,if fo plaine and eafie a text as Gods forbearing mercy be wreftedj and a falfe gloflefo repugnant, not only to the end of God therein, but to the holy nature of God ; how much more fubjed is forgiving mercy(that is fo far fuperlative to that ,and in- finitely more lufliious to the finners palatej tobeabufed? Some men gaze fo long on this pleafing objed , that they are not wil- ling to look off, and fee any other attribute in God. Now, in this way of reconci^ng himfelf to finners by Chrift, he hath given fuch an Argument to convince finners, that he is an implacable hater ofiinne, as hath not its fellow. *Tis true, every threat in the Bible tells us, that finne findes no favour in Gods heart j the guilty conferences of men, that hunt them home,and follow them into their own bofomcs,continually yelling and crying damnati- on in tbeir ears-, the remarkable judgements, which now and then take hold of finners in this world, and much moretly furnace which is heating for them in another world \ (hew abundantly , how hot and burning Gods heart within him is in wrath againit finne. But when wc fee him lunne upon his Sonne, and lay the

en-

The Gojpel of peace. 2 ±2

envenomed knife of his wrath to his throat, yca,thruftitinto his very heart, and there let it flick for all the (applications and prayers, which in his bitter agonies he offered up to his Father with ftrong crying and tears , without the leaft fparing of him, till he had forced his life (in a throng o: fad groans and(ighs)out of hisbody,& therewith payed juftice the full debt, which he had as mans furety undertook to discharge: This, this ( I fay) doth give us a greater advantage to conceive of Gods hatred tofinne, than if we could ftand in a place, to fee what entertainment the damned find in hell, and at once behold all the torments they en- dure. Alas, their backs are not broad enough to beare the whole weight of Gods wrath at once,, it being infinite, and they finite •, which if they could, we fhoujd not find them lying in that prifon for non-payment. But behold one here, who had the whole curfeoffinne at once upon his back. Indeed, their fuf- ferings are infinite, extenfive, becaufc everlafting-, but his were infinite, intenfive ; hepay'dinone fumme, what they (hall be ever paying, and yet never come to the laft farthing. The cha- ftifement ef cur peace was upon him y Eiay 53-5- He hath laid oh him the iniquity of mall, ver.6 Or, he hath made the iniquity of us all to meet in him ^ the whole curfe met in him, asalliireams do in the fea.A vertual collection of all the threatnings denounced againftfinne, and all laid on him. And now, take but one ftep more, and confider in how near relation Chrift ftoodin to God,as alfo the infinite and unfpeakable love with which it was filled, and mutually endeared on each hand, and this at the very fame time, when he afcended the ftage for this bloody tragedy to be acted on him in : and I think that you are at the higheft ftair the Word of God can lead you, to afcend by into the meditation of thisfubject. Should you fee a father that has but? one only Sonne, and can have no more, make him his Mittimus to prifon, come into Court himfelf and fit Judge upon his life, with his own lips pafle fentence of death upon htm, and order that it be exe- cuted with the moft exquifite torments that may be, yea, go to the place himfelf, and with his own eyes, and thofe not full of water, as mourning for his death, but full of fire and fury • yea, a countenance every way fo fet, as mighc tell all that fee it, the man took pleafure in his childs death ; You would fay purely he bit- terly bates his fonne, or the fmne his fonne hath committed.

This

3 4f 4 ^ ^e Gofpel of peace.

!■

This you fee in God the Father towards his Sonne i It was he more then men or devils, that procured his death, chrift took notice of this, that the warrant for his death, had his Fathers hand and feal to it; Shall I not drinkjfthe cup my Father gives mc? yea, he ftands by and rejoyceth in it^ his blood was the ve'uie that made glad the heart ofGed -, it plcafed the Lord to brnife him , Jfa. 53. JO.

When God corrects a Saint, he doth it in a manner unwil- lingly -y but when Chrift fuffers, it pleafeth him^and not this from want of love in his heart to Chrift, nor that any difobedience in Chrift had hardened his Fathers heart againft him , for he never oil pleafed him-, but from the hatred he had to finnc, and zeal to exalt his mercy towards tinners, by fatisfying his jufticcon his *on.

SECT. II.

Secondly, he effected our peace by Chrift, that he might for ever hide pride from his Saints eyes. Pride was the ftone on which both Angels and Man (tumbled and fell. In mans recovery, therfore hee'l rol that ftone as far as may be out of the way^ heeT lay that knife afidc with which man did himfelf the mifchief. And that he may do this, he tranfads the whole bufinefsby Chrift for them. Mans pro je& was to cut off the entaile of his obe- dience to God, andfetup for himfelf, as a free and abfolute Prince without holding upon his Maker; aftrangcplot! for to effect this, he muft firft have thrown away that being which God gave him, and by a felf-crcation ( if iuch a thing had beenpoflrMe) have beftowed a new one upon himfelf -, then in- deed and not till then, he might have had his will. Buralas his pride to be what h?. could not , loft him what he had, and ftill might have enjoyed;yet how foolifh foever it now appears and infeafable, that was the plot pride had fprung in mans heart.Now God to piefervehis children from all future aflaults and batteries of hell at this door, chofefucha way of reconciling and faving them ; that when the Prince of the world comes to tempt them to pride, he (hould find nothing in thep togivethcleaft

coun-

The Gofpel of peace. 545

countenance or colour to fuch a motion ; fo that of all fins, pride is fuch a one, as we may wonder how it fhould grow ; for it hath no other root to bear it up, but what is found in mans dreaming fancy and imagination. It grows, asfometimes we fhall fee a mufhroome, or moflfe among ftones, where litde or no foyle is forks root to take hold oft. God in this Gofpel way of reconciling Iinners by Chrift, makes him fetch all from without doors. Wilt thou poor foul have peace with God ? thou mu(l not have it from thine own penance for thy fins. The thxftifement of o;tr peace veas upon him>Yfa.% <,.%.0 know thou art not thy own peace-maker. That's Chriifs name, who did that \york>Eph.2.iq.forhe is our peace who hath made both one, Jew and Gentile one with God, and one with one another. Wou'd'ft thou be righteous? then thou muft not appear before God in thy own cloaths; 'tis anothers righreoufnefle , not thy own that is provided for thee ; Sur Ijjhall on - f*%In the Lord hav I rivhtimfnif£e\ Ifa.47.24. In a word, would 'll thou ever have a right in heavens glory ? thy penny is not good filver to purchafe it with; the price muft not come out of thy purfe, but Chri^ls heart ; and therefore as it is called the purchafe d pojfffi- on, in regard of Chr ft • becaufe he obtained it for us with % great fum, not filver and gold, but his precious blood;fo an inhe- rit.-.t.cejxi regard of us,becaufe it defcends upon us as freely as thQ fathers efbte on his childe, Eph. 1. 14. And why all this? but that the lofty looks of x.an maybe humbled,and the haughtinefs of man fhould be bowed down, and the Lord alone exalted in the day of our falvation. The Mawa is expounded by Chrift himfelf to be a type of him, John 6.32.1 ht bread of God is hi w hi. hi ometh down from heaven, andgiveth Ufe to h rvor/d.Now obferve, wherefore God chofe that way of feeding them in the wildernefle. T) 'fit. 8.16. Who fed thee in the wilderneffewuh A4a>;naywkich thy fathers knew notythat h: might humble thee. But wherein lay this great humbling cfthem? were they not ilirewdly humbled think you, to be fed with fuch a dainty difh, which had (jod for its Coo^ and is called ^Angels food for its delicacy?Pp/.78.2s-Such,thatif they needed any repaft, might well fiat their table ? I anfwer,. it was not the meannefle of the fare, but the manner of having it, which God intended

T y ftiould

3"46 rhe Oofpel tfpcaa^

"Ihould humble them. Man is proud,and loves robe his own provider, and nor tiand to anothets allowance ; the fame feaft fent in by the charity and bounty of another,willnot go down fo well with his high ftomack, as when 'tis provided at his own coft and charges :he hid rather have the honour of keeping his own houfe, though mean, than to live higher upon the almes and allowance of anoihers charity : this made them with thcmfelves at their onions in their own gardens in. EgJfh and flefh-pots there ; which (though they were grofTer diet) liked them better, beca.uie bought with their own penny.

a

SECT. III.

Thirdly, that it might be a peace with the greareft ad vantage - poffible ; th.it God and man might meet again on better terms by this pacification, thin when Adam flood in all his primitive glory. God no doubt, would not have fet ihe beauty of his firft workmanlhip to be fo defaced by fin, had he not meant to have rear'da more magnificent ftru&ure out of its mines. Now God inter. ding to print mans happinefle in the fecond e- dition with a fairer character than at the firft, he employs Chrift in the work, as the only fit inftrument to accomplish fo great a defigne-, Chrift himfelt tells us as much, John io.io./ am come that they might have life, and that they might have it more abun- dantly : His coming was not to give thole who were dead and damned,bare peace,naked life, but more abundantly, than ever man had them before the breach. It was Chrift in the fecond Temple, who fill'd it with a glory fuperlative to the firft : Chrift in the fecond creation of man, that lifts his head above his firft ftate in happinelTe. As aAdam was a pattern to all his ked, what he was in his innocent ftate, that fhould they all have been(if fin had not altered the fcene,and turned the Tables;) fo Chrift is a pattern to all his feed of that glory which they fhali be cloath- edwith ; i John 3. 2. We are now the fons of God, but it doth not yet appear what we (ball be ; but we know, when he appears, w.e jhall be like him> that is3ow vile bodies like his glorious body,

AS

The Gofpel of peace. 347

as the Apoftle hath #>,Phil. 3- and our fouls alio like his glori- ous foul. Now by how much our nature in Chrift is more glo- rious than it was in sAdam , by fo much the ftate of a reconciled hnner furpaffeth Adams hrft condition. Some little difcovery whereof, take in two particulars. First, the recon- ciled (inner hath the advantage of Adam in his union to God., Seconal], in his communion with God. 1.

Firft, in his union to God. And that, i#

Firji^s it is nearer. Secondly, as it is ftronger. Firfi,k is nearer; becaule God and man rnakg one perfon in thrift ; this is fuch a myllery as was not heard of by Adam in all his glory ,he indeed was in league of love and friendlhip with God, and than was the bed flower in his crown ; but he could lay no ciaime to fuch kindred and confanguiniry,as now(with reverence be it fpoken) the reconciled foul can with God ; this comes in by the marriage of the divine nature with the humane,in the perfon of Chrift, which peribnal union is the foundation of another, a my (Ileal Ki.im betwixt Chrift and the perfon of every believer ; and this is 10 near an union, that as by the union of the divine nature and humane, there is one perfon ; fo alfo by this myflical union,the Saints and their head make one Chrift far as th e body is one,and hath many members, and all the members of that one body being members are one body ;foalfois Chrift,! Cor. 12. 1 2. Fjcclefiaeft Chrifttu explicate. The Church is nothing but Chrift difplayed- who can fpeak what an advance this is to the humane nature in general, and to the perfons of believers in efpecial ? fuch a one as it leaves not only <z/fdam, but Angels beneath a re- conciled (inner in this refpect Adam at firft was made but little lower than the Angels,but by this paire of unions,God hath fee the reconciled foul more than a little above them both ; for Chrift by taking on him not the nature of Angels, ( though the more ancient and noble houfe) but the feed of Abraham, made the elder ferve the younger, even Angels themfelves mi- nuter to the meaneft Saint, as unto their Mifters heire, Heb.

Secondly, as the union is nearer, fo is it ftronger ; therefore 2. ftronger, becaufe nearer; the clofer ftones ftand together, the ftronger the buil ing. The union betwixt God and Adam in the firft Covenant was not fo near, but Adam might fall, and yec

Y y 2 Gods

2 a 8 Tke Gtfpel °f Pea€e

Gods "lory ftands entire and unfhaken ; but the union now is lb clofe and ttron'j; betwixt Chrift and hisSa'nts, that Chrilt can- not be Chnft without his members ; Becaufe I live (fairh Chriit) je jhall live alfo, Joh.i4.i9.implying that their life was bound up in his,and it was as eafie for him to be turned out of heaven, as for them to be kept out, Ep/>. 1.2 3. The Church is called there Chrifts bodjjhe fulneffe of him that fillerh all in all.h body is not full, if it hath not every member and joynr, though never fo little, and them in their fulnefle too. The Saints grace is Ch rifts °lory, 2 Cor. 8. 2 3. and though his eflenrial dory as God, re- ceives no filling from his Saints or their graces; yet conhder him in his Mediatorfhip, as head of his Church ; fo Chrifts °lory is daily filling, as the EIe6l are called in daily,and as thofe that are called in, grow up to their appointed ftature.Chrift hath not his fulnefle, till the Saints have their perfection and com- plement of grace in heavens glory.

Secondly, in his communion with God ; the nearer ( we \\{t to fay) the de rer ; Communion refults from union ; if the union be nearer and ftronger between a reconciled foul and God, than Adams was, his communion muft needs be fweeterand fuller. Why elfe is the communion of husband and wife fuller, than of friend and friend .? but becaufe the union is clofer. God con- verfeth with Adam as a friend with his frierd,and ally ; but with the reconciled foul, as a husband with his wife. Thy {Maker is thi i hwbatidylh^. 5.

There is a double fweetnefs peculiar to the reconciled finners communion with God. F/V/?,there is in Chrift a foundation laid for greater familiarity *' with God,than Adam was at firft capable of. He indeed was

rhe Sonne of God, yet he was^ kept at a further diftance,and treated with more ftate and Ma jefty from God,than now the re- conciled foul is ; for though he was the Sonne of God by Creation, yet the Son of God was not then the for, of man by incarnation ; and at this door comes in the believers fweetcft familiarity with God : the Chriftian cannot lift up now an eye of faith to God, but he fees his own nature ftanding upon the Throne by him in the perfon of Chrift. And if the fit-he of Jo- feph at 'Tharaohs right hand, in Court favour and honour,ient the patriarchs home with fuch joyful news to their aged father;

what

The Gejpel of peace. ^aq

what: aravifhhg meiTage of joy muft faith carry then to the foul of a reconciled finner, when it comes in(after fome vifion of love in an Ordinance J and faith,Chear up (O my foul) I fee Jefus Chrift thy near kinfman at Gods right hand in glory, to whom all power is given in heaven and earth ; fear not, he is fo nigh in blood to thee, that he cannot be unmindful of thee, except he iliould do what were unnatural in it felf, that is, hide hln.feif from his omi flejh ? The lower a Prince (loops to the meaner! oi his U;b;e£ts,the more familiar he makes himfelf to his fub,ects. It was a wonderful condefcent in the great Gf d, ( who c.i n have no compeere j firft, to make man, and then itrike fo friendly a League and Covenant with him. This God doth now with every reconciled foul, and that enrich't with fo many ailonifhing circumftances of condescending grace,as muft need's fpeak the way of the believers accefle to God more fami- liar. Col doth in this fecond and new alliance with his poor creature, defcend his Throne, exchange his Majeflick robes of glory, for the rags of mans fraile flefh ; he leaves his Pa- lace to live for a time in his creatures humble Cottage,and there not only familiarly converfes with him,but ( which is Granger ) Miniiters to him, yea, which is more than all thefe,he furrenders himfelf up to en °ure all manner of indignities from his forry creatures hand. And when this his courfe entertainment is done, back he polts to heaven,not to complain to his Father, how he hath been abufed here below, and raife heavens power a°ainLl thofe that had fo ill-entreated him; but to make ready heavens Palace for the reception of thofe who had thus abufed him, and now will but accept of his grace : And le(t thefe, yet left on earth, fhould fear his re-afTumed Royalty and Ma- jeity in heavens glory, would make fome alteration with their affairs in his heart ; to give them therefore a confhnt demon- ftration,that he would be the fame in the heighth.of his honour, that he was in rhe depth of his abafement, He goes back in the fame cloathshe ha> borrowed of their nature,to wear them on the Th: one in ail his. dory ( only fome Princely coftbeftowed, to put 'he m inro the fafhion of that heavenly Kingdome, and make them fuit wuh hi< glorified (late) giving them a pattern bv thiswh it ch-ir own vile bo Jies(which are now lb difhonourable) {hall be made another day. Now none of all thofe circumftan-

Y y 3 ces

3 1- 0 The Gojpel of peace.

ces were found in Gods firft administration to Adam^nd there- fore this the more familiar.

Secondly , there is the fweetneffe of pardoning mercy,and the bleeding love of Chrift (who by his death purchafed it for him) to be tafted in the reconciled fouls communion with God. This lump of fugar zAdam had not in his cup. He knew what the love of a giving God meant,but was ftranger to the mercy of a forgiving God. The reconciled foul experiments both.The love of a father fmore than ordinary kinde) is a great comfort to a dutiful childe, one that never difpleafed his father.- But it car- ries no fuch wonder in it to our thoughts, as the companion and melting bowels of a father towards a rebellious childe dorhjand certainly the prodigal childe that is received again into his fa- thers embraces, hath the advantage for loving his father, more than his brother that never came under his fathers difpleafure. O this pardoning mercy, and the love of Chrift that procured it ; they are the moft fpacious and fruitful heads for a gracious foul to enlarge his fweeteft meditations upon here on earth : but vvho can conceive what ravifhing mufick glorified Saints will make in running divifion on thisfvveet noat? I am fure the fong, their harps are tuned unto,is the fong of the L^/»^,Rev.i 5.2,3 . The Saints finil"hed happinefle in heavens glory, is a competiti- on of all the rare ingredients polTible, fo tempered by the wife hand of God, that as none could well be fpared,fo not the tafte of any one fhall be loft in another ; but this of pardoning mer- cy,and the ftupendious love and wifdom of God through Chrift therein,fhali,as I may fo fay,give a fweet reli{h to all, and be Ba- ited above all the reft.

CM A p.

The Gofpel of peace. 3 5 1

CHAP. V.

An Exhortation to embrace this peace of reconcili- ation^ offer' d in the Gofpel.

LEt ic provoke every one to labour to gee an intereft in this Vfe i< peace of Reconciliation with God,which the Gofpel brings. peace with ood ? lure 'tu worth the Tinners having ? Or elfe the Angels were ill employed, when they welcom'd the tydings thereof into the world atour Saviours birth with fuch acclama- tions of joy. Glory to Godson earth Teacc^Liik. 2.I4. yea,Chrift himfelf was deceived in his purchafe;who if a finners peace with God be not of high price and value,hath little to (hew for the erfrfion of his heart- blood, which he thought well fpent to gain this.But this we cannot believe : And yet to fee how freely God offers peace and pardon to the fons of men through Chrift, and how coy,yea,fullen and crofle they are to the motion ; one that does not well know them both, ( Gods infinite goodnefle, and wretched mans horrible baienelYe ) might be ready to think it fome low prized ware which lay upon Gods hands ; and this to be the caufe why God is fo earneft to put it oflf,and man fo loth to take it off his hands. Ah poor deluded wretches! who is the wicked Ccunfellor that hardens your hearts from embracing your own mercies ? None fure but a Divel can hate God and you fo much. And he hath fped fo well in his own quarrel againft God,that he fhould be hearken'd to by thee poor finner? Can he give thee armour, that will quench Gods bullets ? how then is ic that he is fo unkinde to himfelf,as to let them lye burning in his own bofome to his unfpeakable torment ?or will he lend thee any pity, when thou haft by his advice undone thy felf? alas ! no v more

2C 2 The Go/pel of peace.

more than the cruel wolf doth the filly flieep,when he hath fuckt her blood,and torne her in pieces. Think and think again poor finner, what anfwer thou meaneft to fend to heaven,befo:e God calls his Embafladors home, and the treaty break up never to be renewed again. And that thou mayeft not want fome feafon- able matter for thy mufing thoughts to enlarge upon on this lub- je& , let me defire thee to treat with thy own heart upon thefe four heads.

Firft, Confider what it is that ftands before thee in offer.

Secondly, Who it is that offers it.

Thirdly, How he offers ic. m Fourthly, What thou doft when thou refufeft it.

2.

SECT. I.

Firft,Confider what it is that is offered thee,/*vzr? with God. A thing fo indifpenfable, thou canfl: not have leffe ^ and fo comprehensive thou need'ft have no more than this, and what cometh with it to make thee truly, fully happy ; of all the varie- ty of enjoyments with which 'tis poifible thy table can be fpread, this isaoifhcanleartbefpared-, takeaway peace, and that but of an inferiour nature (outward peace) and the feaft is fpoiled, though it be on a Princes table. Davids children had little {\o- mack to their royal dinner, when one of them was (lain that fate at the board with them. And whit taite can you have in all your junkets, while God is in aray againftyou, many finners (lain before your eye by Gods judgments, and the fame Sword that hath let out their blood, at thy throat while the meat is in thy mouth ? Methinks your fweet morlels lliould Dick in your throat, and hardly get down, while you mufe on thefe things. O (inner ! is not this as a toadfwellingatthebottomeof thy moft fweetly fugar'd cup, that the controverfie yet depends betwixt Grxl and thee ; thy fins are unpardoned , and thou a dead damned creature, however thou froliqueft it for the prefent in thy prifon ? would you not wonder to fee a man at his fport, hunting or hauking; anyone fhould tell you this man is to

b*

The Gofpel of peace. 3^3

be hanged to morrow ? Truly God is more merciful to thee than thou canft prom ife thy i'elf, if he ftay the execution till another day.I confeile when I meet a man,whofe life proclaims him an unreconaied (inner, and fee bin fpruce up himfelf in his fine c\r: entertain himfelf with rhe joy of his children, eftate,honour,<. he like, in this fife ; it adminifters matter of admiration to Tie, what Tuclia one thinks of God or himfelf. Canftthou thir.ki Lo g thou ih&lt lit at this fire of thornes thou haft kin dted, and not God for thee ? mule it needs provoke a creditour to Lee his lebtou live high, and go brave, all at his cort,andallthcM Fiil eve. chink of getting out of his debr, or make his peace w.- ? much more ooth it God, to fee Tin-

ners fpend upon hi nty, lead joyful -ovial lives in rhe abun- dance of oatwa d en oyments he lends them ; but take no thought of making peace with him, in v.hofe debt-book they are fo deep in arrears What folly had it been for the f*ws, when Ahafoaerw had ieaied the warrant for their deftruetion,to have r,one an;l painted their houfes,planred th-ir fields,&let out their hearts in the enjoyment of their eftates, without taking care in the firft place of getting that bloody decree reverted .? a worfe for art thou, that doll all thefe,while thou carried the fentence of death from Gods mouth about thee in thy own confeience. Sir Thomas Move, when in the lower, would not fo much as trim himfelf, faying, There was a controverfe betwixt the King and him for his headend till that was at a h,zppy endjhe would be at r.o coft about it: Scumb.it off the froth of his wit,and you may make a folemn ufe of it. Certainly, all the colt you bellow on your felve?-, to make you: lives pleaiurable and joyous to you, is meere folly , till it be decided what will become of the fuit betwixt God and you, not for your heads, but fouls, yea, foul and body, whethet for heaven or hell. O were it not th; witeit courfe to begin with making thy peace, and then thou majltfoo'i lead a happy lite. We fay, be that gets out of debt g<o.v$ rich. I am fure, the reconciled foul cannot ta poor.As foon as the peace is concluded, a free trade is open'd betwixt God and the foul. If once pardoned, thou mayftthen fail to any port rhit lies in Gods Dominions, and be welcome; all the promifes Pand open with their rich treafure ; take poor foul full lading in of all the precious things they aford, even as much as

Z z thy

2 c a The Cofpel of peace,

ihy f.u^h can bear,and none fhall hinder thee. As a man may draw the wine of a whole veflel through one tap ; fo faith may .draw the comfort of all the Covenant out of this one promife of reconciliation.If reconciled,then the door is open to let thee in- to communion with God in all his Ordinances.God and thou be- ing agreed,may now walk together; whereas before thou couldft not look into Gods prefence, but his heart rofe againft thee, as one at the fight of his enemy, ready to draw upon thee with his judgments. The Smith (we fay) am his penny tboth are blacky', fo. were thou with all thy duties and performances,while unreconci- led in his eye ; but now thy voice is fw:et,and countenance comely. All the attributes of God (thy ally) are thine ; his horfes and cha- riots thine^s fehojhaphat told Ahab\ when ever any enemy purs thee in fear, you know where to have a-friend that will take part with thee;all his providences,though likeBees,they flie fome this way, and fome that, yea, one contrary to another, as thou thinkeliimpolTible to trace them j yet they are all. at work for thee, and thy foul is the .hive wherein they will unlade the fweet fruit of all their labour ,though poflibly it may be night, the eve- ning of thy days before thou findeft it. \x\ a word,if reconciled, thou ftand'lt next to heaven ; whom he jtuftifes, them he g/orifiesy Rom. 8. 30. thou art fure to be there, as foon as death rends the veile of thy nefli,which is all chat enterpofeth between thee & it. . ___________________ /

SECT. II.

Secondly, confider who it is that offers peace to thee, the great God ; and 'tis hard to .fay which fpeaks the greateft won- der ; for God to offer, or thee to deny what he offes. We mar- vel not to fee the undutiful child on his knee, labouring to foften his fathers heart with his tears, which he hath hardened againft him with his rebellions ; nor a condemned traytor proitrare at his Princes foot, begging for his life, now forfeited to the jufrice of the Law : bnt 'tisfomething ftrange,to fee the Father become fuppliant ro his childe ; more for the tray tour to open his dun- geon door, and flnde his Prince landing there,ani that upon no other errand, than to defire him to accept of a pardon And yet felt-love may be the _,reat mot.ve-.for this feeming felf-deni- aJ.The parent doth but love himfelf, when he fteps below his

place

The Gofpel of peace. 355

place to gain his childe that carries fo much of its parents life a- bout him. And fuch neceffity of State there is fometimes, thac greatPrinces are forced to (bop to the meaneft,yea,worft of their , Subjects. A Princes fafety may be fo intimately concern 'd in a traitours life, that he cannot cut oflfhis head, without eminent danger to the Crown that ftands upon his own.But none of thefe freights forced God to take up thoughts of peace to his poor <reature ; no,they are the birth of free condefcending love;ancf now think again finner,before the great God hath a denial from thee^if a neighbour,the pooreft in th_Town,anclhe one that hath done thee wrong, and not received it from thee, comes to thee and defires peace,lhould'(t thou re je& the motionrwould not thy confcience reproach thee to thy dying day ? how then wilt thou endure to look God or confcience in the face, if thou refufeft peace at a Gods handspthat doth not treat like men, when their Sword isbroke,and they cannot fight ; but when he hath abfolute power over thy life, (which i? ever in his hands) yea, a God thac hath received the vvrong,and never did thee any;yea,fhould have done thee none, if he had long before this hang'd thee up in chains of darknefle among the damned.

SECT. III.

Thirdly, confider how God offers thee peace ? , ;

-F/V/?, he doth it fincerely,. he covers not fraud under a treaty j "

of peace. Among men there hath been horrible jugling in this cafe. The flag of peace is oft hung out at lip, only to draw them within the reach of their dagger, which is ready to fmite them, as foab did cyibner under the fifth rib. In all the Civil wars of France ,the poor Proteftants found peace more coftly to them than war ; they beat the Papifts in the field, when open e- nemi^s, but were betrayed by them in the chamber, when falfe friends.But for thy comfort know,'tis a God of truth thou trea- ted withjnever did he fhed the blood of war in peace ; or give a foul to the fword of his wrath, after quarter taken, and peace gi- ven ; If we confeffejie is jttft and faithful to forgive ; his proffiifes are not yea and nay ; like the Divels, who lays them fo, that he may have the credit both ways.No,the very heart of God may be feen as thorow a chryftal window in the promifejfA*/ are all Tea and Amen in Chriftj. Cor. 1 ,2o. Z 1 2 Se-

3^6 The Gcfpel of' peace.

2.

Secondly >he offers peace affectionately ; his heart deeply engi- <?ed in the tenders of mercy to poor iinners;v\hkh will appear, v Firit?in his contriving a way for reconciling iinners to himfelf. What menftrongly defire, theyltretih their wits to the utmo.t how to accomplil~h.77)£ i.beral man lieu fah Lbtral things ^h. ;2. 8. It ihews the heart exceeding large in charity ,when a man fhall fit down* and ftudy how he may finde out wayes for the exercife of his charity : wheteas ir.oll men,alas,beat their brainy how they may fave their purfes, and fcape with giving as little; as may be to the poor.O whin a rare invention hath Go \ found out for fhewing mercy f 'which hath o many mylterious parages init,that An.els themfelvesare put hither to School, that by Ik- dying this myitery of Gods reconciling Tinners to himfelf by Chrittjthey might kn<m the manifold rv.fJcme of £/^,Eph.}.ic. S-condh Joy the early difcovery he made of this to the fons o.; men.That Prince might well be admired for his merciful heart ; (if any Hiliory could fhew fuch a one ever to have fwayeci Sce- pter in the world, which 1 think it cannot) who,upon lb me hor- rid treafnn plotted againft his Crown and Royal perfon,and that by one obliged to him with the higheftfavours rouble, could yet not only hnde in his heart to paroon the Rebel,but alio Hoop (c far as to be himfelf rhe meflenger thar ihould carry the news of this his gracious purpofe to the traitour in prilbn, before ever he relented,or had it in his thought to fue for his mercy,and this the fame day in which the vilbnous attempt was made,that the poor wretch miDht not#languiih fo much as one night under the hor- rour of his defpairing thoughts; certainly fuch a Prince woulu palfe tor a none-fuch in mercy among the ions of men.How then mutt our thoughts be quite fwal lowed up into an admiration of thisftupendiousactof mercy, which the great Godexpreffed to fall'n man,wherdn he di J all this for his Rebel creature ? for no fooner had man broke the peace,and taken up rebellious arms a- gainlt his Maker,but the Lords heart relented rovvards him, and could not let the Sun go down in his w ath againlt him, bit muft in the very fame day that he finned,let him hear of a Saviour, by preaching peace to hiaiyinthefsedof the woman fjzx\.2.\ ^.little did AdamtVmV God had fuch a meflage in his mouth for him, when he firft heard him coming towards him,and for fear ran his head into a bufh, meditating a flight from him, if he had known

whether

The Gofpel of peart . 357

whether ro have gone.O th.it Adam -where art thou ? founded no doubt in his guilty ears, like the voice of an avenging God, cal- ling him a malefa£tour to executionjbut it provedthe voice of a gracious God coming,nor to meet man in his way returning to ' him;birt to feck him out,who had loft all thoughts ofhimjtbat he mi ;ht give fo.me eafe ro his own gracious heart,novv fifll of mer- cy to his poor crcati:re,by difcloting to hfm the purpofes of grace which he had there conceived towards him. Surely his heart was very ful[,orelfe this would nor have burft outfofoon.

Thirdly, the greit Ordinance of the Gofpel-miniftry, which 3.

God hath let up in the Church, on purpofe totreat with finners upon a peace, freaks his deep affection to the work. One would 1 Cor. f, have thought it hid been enough to print his thoughts and pur- pofes of mercy in the Scripture, though he had done no more. Princes, when they put out a Statute or a Law, expect all their Subjects iliould enquire after it ; and do not fend one to every Town,whofe office fhall be to give notice thereof, and perfwade people to fubmit to it;yet this the great God doth ; the Minitlers work from one end of the year to the other,what is it but to be- feech finners to be reconciled to. God ? And in this obferve,

F/rtf ,the perfons he fends to preach. Not Angels.>forreign- ers to our nature;who though they wilh us well,yet are not fo in- timately concern'd in mans fall,as to give them the advantage of preaching with thofe melting bowels,that God would hive them filled with,who goon chis errand. No,he fends men with whom he may converfefamiliarly,creatures of like paflions ; whofe na- ture pits them under the fame depravation,temptation,condem- nation, with our felves ; who can from the acquaintance they have with their own hearts,t^ll us the bafenefle of ours;from the fire of Gods wrarh which hath fcorch't them for their fins, rell ! us the defert of ours,and danger we are in by reafon of them ; as alfo from the fweet fenfe that the talk of Gods love inChrift hath left on their fouls,can commend the chear and feaft they invite us to upon their own knowledge. Did not God think you, dehre good fpeed to hisEmbaflage,wnen he chofe fuch to carry it?

Secondly, obferve the qualifications required in thofe he em- ploys as Embaffadors to offer peace to finners, 2 T/w.2.24. The fervant of th; Lordmuft not ftrivej?ut be gentlest to teachypati- cntjn meekyefi inftr fitting thofe that oppofe themf elves. Q how care-

Z z 3 ful

a * 8 The Goftel of peace.

tal is God that nothing fhould be in thePreacher to prejudice the , Tinners judgment, or harden his heart againft the offer of his grace?if the fervant be proud and hafty, how (nail they know the . Mafter is meek and patient?God would have them do nothing to make the breach wider,or hinder a happy clofe betwixt him and them.Indeed he that will take the bird,muft not fcare it. A fro- ward peevifh meffenger is no friend to him that fends him. Sin- ners are not pelted into Ch rift with (tones of hard provoking language;but wooed into Chrift by heart-melting exhortations.

Thirdly ^look into thecommiffion God gives his Embaffadors, and ftill his heart appears in the bufincfs. Whether you confider the largenefle of it on the one hand, or ftri&neffe of it on the Other. Firft, the largeneffe of it, (jo and preach (faith Chrift) the Gofpel to every creature. Make no difference, rich or poor ; ^reat tinners or little, old finners or young; offer peace to all that will but repent and believe,bid as many come as will,here's room for all that come. aSlgainjbs. ftri£tneife of it on the o- ther hand. O what a folemne charge have they of delivering their meflage faithfully }Paul trembles at the thoughts of loy- tering. \Vo unto me if 1 preach not. What an argument doth Chrift ufe (fetch t from his very heart) to perfwada Teter to be careful. If thou lovefi mey feed my Jheep. As if he had laid, Teter, thou now art in tears for thy cowardife in denying me, thou haft yet one way left, for all that unkindnefle to demon- ftrate thy love to me, and that is by feeding my fheep : do this, and trouble not thy felf for that. Chrift fliews more care of his fheep,thanof himfei'f.

F, urthlyy the joy God expreffeth when poor finners come in to tr e offer of peace.Joy is the higheft teftimony can be given to our :omplacency in any thing or perfon ; love to joy, is as fuel to tl e fire ; if love lay little fuel of defires on the heart,then the flame of joy that comes thence,will not be great. Now Gods joy i^reat in pardoning poor finners that come in; therefore hi* affecUon great in the offer thereof. It is made the very mo- tive that prevails with God to pardon finners, Becaufe h: de- I'ghteth in mercy y Mlcah 7. 1 8. Who is a God like unto thee, that pardoneth iniquity ^and pa feth by the tranfgrejfion of the rem~ nantof hit heritage ? he retaineth not his anger for ever yf or he dc- Ughtah in mercy. God doth all thisfecavfehe dclighteth in mercy.

Ask,

The Gofpel of peace. ^ 9

Ask,why the Fiflier ftands all night with his Angle in the River; hee'l tell you, becaufe he delights in the fport. Well, you now know the reafcn why God ftands fo long vvaiting on Tinners, months, years, preaching to them; 'tis that he may be gracious in pardoning them, and in that aft delight himfelf. Princes ve- ry oft pardon traytours, topleafe others more than themfelves, or elfe it would neve l be done ; but God doth it chiefly to de- light and dad his own merciful heart. Hence, the bufinefle. Chrift came about ( which was no other but to reconcile finners to God) 'tis called the fleafwc of the Lord, Ila.s3.i0. The Lord rakes luchjoy and pleafure in this, that whereas other fathers (whole love to their children finks infinitely beneath any corrn parifon with the love of GodtoChriit) mourn at the death of their children,(and moll of all when violent and bloody)God he takes content in his Sons death ; yea,had the chief hand in procuring of it ; and that with iniinite complacency; /> pleafed the Lord to hrmfe kim.\ and what joy could God take in his Sons death, but. as it made way for him and his poor creature that were fallen our, and at oven war one againft ano- ther , to fall in igain by a happy accord ? And now fpeak O firmer, if God doch not fo affectionately deiire to be reconciled with thee,doth it not much more behove thee to embrace the peace, than it doth him to offer it ?

SECT. IV.

There is but one thing more I would defire thee finner to con- ;jj fider, and then I leave thee to thy own choice. Confider what thou doll, when thou refufeft peace with God. Determinati- ons of war or peace,ufe to be the refult of the moft grave coun- fels and mature deliberation poflible. Think and think again* what thou doft before thou breakeft off the treaty of peace , left thou make ft work for repentance, when it will be bootleflTe, But left thoufhouldft not be fo faithful to God and thy own foul,as to give thy confcience liberty to fpeak freely in this mat- ter, Ifhalldoit for thee, and tell thee what thou doft when thou reje&eft peace. Thoiy uftifieft thy former hoftilities agiinft

God,,

o6o Tfcc Gofpel of peace.

God, and declareft that thou wilt vouch what thou hart done,let God right himfclf as well as he can.He that refufcth a pardon, ei- ther deneith he hath done wrong,or which is worfejlinds to de- fend it;thou had'ft as good fay,thou defirert not to be friends with Gcd, but halt a minde to perpetuate the feud betwixt God and thee;like Ami/car yvho was fuch an enemy to Rome , that when he died,he made his (onHannibal heir to his hatred againft them. Is it not enough thou haft fought fo many battels on earth againft thy Maker, but wilt thou keep the quarrel up in another world alfo, where there is no more portability to put an end to it, than to eternity it felf? thou throweftthe greatert fcorn upon God, that 'tis poflible for a creature to do 5 as if Gods love and hatred were fuch inconfiderable things, that they need not, when cart into thefcaleof thy thoughts, preponderate thee either way, the one to move thy defire > or the other thy fear. In a word, thou confenteft to thy own damnation, and defperately flingeft thy felf into the mouth of Gods flaming wrath,which gapes in the threatning upon thee. God is under an oath to procure thy deltruftion, if thou dyeft in this minde,which God fo: bid Death is the trap-door which will let thee down to hells Dungeon.and when once thou art there, thou art where thou wilt have fpace enough to weep over thy part folly ; thoighhcre thou haft nei- ther minde nor leifure to make God ihy friend. The very thoughts of thofe offers of peace which once thou had'rt, f but no heart to embrace them)will be like fo much fair and vinegar, \a ith which thy accufing confeience will be continually balling thee, as thou Heft roaring in hell-fire, to make thy rorment the more intolerable. I know this language urates in the tinners ears, but not fo ill as the gnafhi; -g oV the finners own reeth will in hell. I have read of a foolifh (I may lay cnu I lUyv among the Lacedemonians, that none Hi on Id tell his neighbour any ill news befallen him ; but every one fliould be left in po:efie of rimctofmde it out themfelves. Many among us I think would be'content,if there were fuch a Law,rhar migu t rye rtp Minirters mouths from fearing them with their fins,jnd the miferiesthat attend their unreconciled ftate: the moll -arc more careful to runfromthe-difcourfeof their mifery, than ro get out of the danger of it ; are more offended wun the talk of hell,than trou- bled for that finful rtate, that iTiall bring them thither. But

alas r

The Gofpel of peace. %6s

alas ! when then (hail we (hew our love to the fouls of finners . if not now ? feeing that in hell there rernaines no more office? of love to be done for them. Hell is a peft-houfe, that we may not write fo much on the door of it, as, -Lord have mercy on them that are in it • nay, they who now pray for their falvation, and weep over their condition , muft then with Chrift vote for their damnation, and rejoyceinit; though they be their own fathers, husbands and wives they fee there. O now bethink your felves, before the heart of God and man be hardened againft you.

mmmmmmmmmu

CHAP. VI.

Foure Directions by way of Counsel to finners^ yet in an unreconciled Jlate how they way be at peace with God.

Q

Veft. But how may a poore (inner be at peace with £l*eft. God?

SECT. I.

Firft, fee and be fenfible of the feud and enmity that at prefent (lands betwixt God and thee. Anf»>

Firft, as to the reality of the thing, that there is indeed a quarrel which God hath againft thee, where ever thou goeft,an angry God is at thy back, and his wrath like a big bellied cloud, hangs full of curfes over thy head ready every moment to empty them upon thy head. There is need of prefiing this; for though 'tis ordinary for men to confefle themfelves finners ;

A a a yet

a 5 3 T/jff C ^e/ 0/ /Jew*

yet moll arc loath to def parage their ftate fo faire, as to rank, ttiemtelves among the enemies of God ^ no, they hope God and they are good friends for all this. Like thieves, they will confefs tome little matter, bv/. they will have a care of letting fall any thing that may h.ua<d their necks -y j.'nwr is a favourable word j wliolivesandlinnesnot? that they will grant • but to be in a ft ate of enmity, and nnder the wrath of God; this f cares them too much , and brings them too near the light of the gallows,the feat of hell, which a*c due to that ftate- and therefore when preft thus fane, at the feres defired Rabfiefyh (when he fcar'd them with the dreadful things that would befal them jf they ftood out againft the King his Matter ) that he vcould not Jpeal^ in the fews Unguagein the hearing of the pecfle, (for fear of afrighting lb. l6 11. them) butinaforreign tongue ^ So finners defire thofe that deal plainly with them, they would not (peak fo broad in the hearing of their conference ,which they -are afraid fhould know the worft. But if thou loveft ihy own foul, make a true reprefenta- tion of thy ftate to thy (elf. O what folly is it,for a man to lofe his caufe by concealing the badnefs of it >

Secondly , labour to bring thy feLf under the fenfe of thy mifer- able'condition as thou art: Had'ft thou the Empire of rhe world, &all Nations creeping to thy foot,as once the beafts did toAdam, and a leafe as long as MethnfeU's lite twice told, to enjoy it in, without the interpofition of one cloud all the while,to darken the glory jf this thy royalty • yet fuppofwgthee to be one. to whom God is an enemy- I would choofe to be the worm under thy foot, the toad in the ditch, fooner than thy miferable felf in thy pa lace. One thought of thy approaching death & eternal miferv in ftore for thee, will let out all the joy or thy prefent happinefTe.Thjs,this makes the g; eat ones of the world, indeed all unreconciled finners high and low, to go to their giaves, as Heart down a hill back- wards •■ alas if they (hould buc fc ok forward whether they are going, their hearts would foon he at their mouths for want of this breaft-plate, a comfortable perfwafion of their peace made with God. ( jo therefore ( as a pour malcfa&our condemned to die would do) (hutthv fcifupfnm allthv old flattering compani- ons, that would ftill lullaby thy m;je r.ab'e fou! in a fenfelefle fecu- rity/the cradle which the devil * ock* foul? in to their utter deftru- ftton) noneofihemcometo thee ; but fend for thofe that dare

be

The Gofpel of peace. 2 5 -»

be faithful to theejand like Samuel j<z\\ thee every word that God faith againft thee, and conceal nothing-, 3 ea, read thy doom with thy own eyes in the\Vord,and take thy condemnation from Gou> own mouth, and not mans ; J here a no pence to the wicked, faith raj God; mufeonit, till it cleaves to thy foul, like a drawing plaifter to a fore, and brings out ihe very core of thy pride and carnal confidence, which hardened thy heart from all fenfe of thy condition, by which time the angnifh of thy own fpirit ( feeing the ftreights thou art brought into ) will prompt thee to defire peace with God, and this is that which God waits for to heare drop from thee, as much as Benhadad's fervants did for a word from Ababs mouth.

SECT. II.

Secondly, look thou propounded right ends in thy defire of reconciliation with God. Nothing more hateful toGod or man than falfhod and treachery in treaties of peace ; and yetforae men can have words as fmooth as butter in their mouths, and war is in their hearts at the fame time, Pfalme$$. 21. O take heed of any hollownefle of heart in thy enquiry for peace ^ .when found out fas it muft needs be,except Gods eye failes him, which is impoffible ) it will exceedingly harden the heart ofGod againft thee. God never repented of any he pardoned or took up info the chariot of peace with him^ becaufe he was never deceived by any^ as men are, who make often peace with thofc that prove at iaft falfc brethren, and give them caufe to wifh they had never known them, foal? kift Jmaft, but he took no heed to the fword infoafohmd. God looks to the heart, and fees what is in its hand; be fure thou therefore ft and clear in thy own thoughts, as to the ends thou aimeft at. It is lawful for thee to look to thy own fafety ^ God will give thee leave to look to thy felf ; this thoumayeft, andyetnotnsgleft hira : Cut never was any peace true or fure, where only feiMove made it ; whether it be with God,ot between man and man. Thou feeft thon art undon,if thou keepeft thy old fide, and therefore thou feekeft peace with God, as the Kings that ferved Hadarezer ( when theyfaw he w.nfmit- ten before Jfrael , they made pence mih lfrael themfelves, 2 Sam.

A a a 2 1 o 1 9.

I,

^£a The Gcfpel of peace.

10.19. well, this may be allowed thee to come over to God,be-

caufehisisthe furer (ide. Never any made p-ace with God, but

this argument weighed much with them, if Jacob could have

been safe at home, he had never fled to Lahan ^ all are fired out

oftheirholds, before rhey yield to God. But take heed this be

not all thou aimeft at, or the chief thon aimeft at-, this thou

mayeft do and hate God as much as ever, like tbofe who are laid

to fie M feignedly to Davids victorious armes, becaufeno help for

it. A man taken in a ftorme, may bs forced under the p?mhoufe

of his greateft enemy for (belter, without any change of his heart,

or better thoughtsofhim,than before he was wont. Two things

therefore thou muft look to have tn thy eye, above thy own felf-

prefervation.

Firfi, the honour of God. Hence oft the Saints prayers are preft with an argument from God, as well as thcmlelves.and their own m\(ctyyPfalme 79. 9. Help tu 0 god of our falvation^ fir the glory of thy Name , and deliver w, and purge arc fly our Jinxes for thy Names faks- Certainly, if Cod could not be more glo- rified in our peace and reconciliation,then in our death and dam- nation, it were a wicked thing to defire it. Bur God hath cleared thisuptous, thatheisnolofer by ads of mercy. Jn this lies thegreatelt revenew of his Crown , orclfe he would not love mercy, rat her than [acrifice; God is free to choofe what fuits his own heart beft, and moft conduceth to the exalting of his great Name ^ and he delights more in the mercy (hewn to one, than in the blood of all the damned that are made a faedfice to his ju- ftice. And indeed he had a higher end in their damnation, than their fuffering-, and that was the enhancing of the glory of his mercy in his fa ved ones. Thisis the beautiful piece God takes delight in, and the other but the fhadow to it. Then thou artinafitdifpofition to pray for peace, ani mayeft go with er.couragement,when thy heart is deeplyaffe&ed with the honour that wilt accrew coGod by it It is an argumentGod will not deny. This (laid Arigal to T>,.vid) /ball be no grief 'to thee •, nor offence of heart unto my Lord^ 1 Sam. 25. flie meant, he fhould never have caufe to repent that he was kept from (Tied ding blood. Thus mayeft thou plead with God and fay, O Lord, when I ihall with Saints and Angels , be praifing thy pardoning grace in heaven, it will not grieve thee,that thy mercy kept thee fiom (hedding my

blood.

The Gofpel of peace . 2 £&

blood, damning my £>ul in hell. But now *cis evident, that many who feem to leek peace, and perfufe it too very ftrongly , yet do not take overmuch care for Gods honour in the thing. Becaufe they are earneft with God to pardon them in a way that were to him difhonourable. Pardoned they would be,though wholly ignorant of God and Chrift: they would have God to be at peace with them, while they are enemies to him. Like a thief at the bar, he would have the Judge fpare his life right or wrong, legally or illegally, what cares he .? doth this wretch cctnfider the honour of the Judge ? or that (inner, who fo he be slaved, cares not how unrighteous God is in the ad of mercy ? O deceive not your (elves poor foulsj God will not make war between his own attributes, to make peace with you.

Secondly, you muft delire to be reconciled to God, that you may have fellowfhip with God. Certainly a foul fenfible what the loiTe of communion with God isocounts it hath not all her er- rand done, when it hath naked peace given it ; fhould God fay, Soul I am friends with thee- I have ordered thou (halt never go to hell, here is a difcharge under my hand, that thou (halt re- verbearrefted for my debt more ^ but as for any fellowfhip With me, or fruition of me, thou canft exped none : I have done with thee , forever being acquainted more with thee, certainly the foul would take little joy in her peace^ were the fire out as topofitive torments, yet a hell would be left in the difmal darknefs, which the foul would fet under for want of Gods pre- fence. Abfolom knew no middle condition that could pleafe him, betwixt feeing the King his Fathers face, and being killed, 2 Sam. 1432 Let me fee the Kings face, and if there be any ini- quity in me, let him fyll me,\i I be not worthy to enjoy my fathers love and prsfence, neither do I defire to live ^ whereas a naughty heart feeks reconciliation without any longing after fellowfhip with Cod ; like the traitour, if ihe King will but pardon and fave him from the gallows, he is ready to promife him, never to trou- ble him at Court ; 'tis his own life, not the Kings favour he de- fires,

A- a a- 3 SECT'

2,

^65 TbeGojpel of peace.

SLCT. HI.

Thirdly, throw down thy rebellious armes, and humbly fub- mic to his mercy. God will not fo much as treat with thee Co long as thy fword is in thy hand • C<>mt novo, let us reafon together faith the Lord, Ifa. i . 1 8. Mark when the parly begins ^ put away the evil of your doings t ver. 1 6. Now come and treat with God about a peace.

Firft, God is a great God, and it doth not become his Sove- reignty to treat with his forry creature on equal terms, as a King doth with his fellow Prince, who if he cannot have peace on his own termes, is able probably to revenge bimfelf by force of arms: But as a mighty King with his rebel-fubjed, whom he hathfaft bound with chains in prifon, and can at pleafure hang up for his treafon. The great God will have thee know that. Let thofe capitulate, who can retire to their ftrength, and live without peace.- But as for thee poor (inner, thou doeft not, Ihope,think thou art in a capacity to meet God in the field,or to thrive by this trade of war againft God.No.thy only way is to conquer him up- on thy knee, to lay thy neck at his foot, and fay, Lord I put my life in thy hands, thy true prifoner I will be, choofing rather to die by the hand of thy jultice,than to continue fighting againft thy mercy. Now, poor foul, thou art got into the right path that leads to peace. Humble your [elves in the fight of the Lord , and he /hall lift you up , James 4.10. that foul {hall not long be out ofhisarmes, that is proftrate at his foot ; But though the high and lofty onecanftoop to take up a penitent finner into the armes of his pardoning mercy ; yet he will not debafe his Sove- reignty to treat with a wretch that ftands to his armes , and (touts it out with him. There is one red letter in Gods Name.,/;? pill h) no means clear the guilty , Exod. 34.

Secondly , the holy nature of God requires this •, llrnie is that which made the breach, and caufed God to take armes againit his creature-, how canft thou rationally think to make thy peace with him, and keep this make-bate in thy bofome? God is willing to be reconciled with thee, but wilt thou have him be at peace with thy finne alfo ? Is it not enough to be juftified from thy

(inne.

The Gofpel of peace. 26 7

finne, but would'ft thou have God betray his own honour, by ;u- ftifying thee in thy finne ? Did you ever hear a Prince give a pa- tent to another to cut his own throat ? What fecurity eanft thou give to God of thy love to him, if thou wilt not renounce that, which is the only thing that fceks his life ? "Teccatum eft- deici- dittm. As long as the traytour is in favour within, God will not raife his ficge, or hear of peace without. They cannot reign to- gether; choofe which you will have of them; And be not fo far deluded as to think, 'tis enough to fend thy luft out of the way for a while, as P. inces ufe to do their favourites in a popular commotion to pleafe the people, and then call for them home, when the hubub is over. No, God will not be thus dodg'd and mockt. See how the promife runnes, and this he will ftand too. If*. 55.7. Let the wicked for Jake his way, and the unrighteous his thoughts, and let him return unto the Lord, and he wiH abundant ly pardon. See how cautious God is in the termes .- no corner lerc for the leaft (inne to skulk, and fave its life in ± He mufi forfake, that implies,

Firft, a deliberate choice in the foul, he does it freely •, fome mens finnes forfake them-, the unclean fpirit goes out, and is not driven out ^ occafions to finne ceafe, or bjdily ability to execute the commands offinne is wanting-, here is no forfaking finne in all this •, but to break from it with a holy indignation and refolu- tion when temptation is moft bufie,and ftrength moft a&ive^now (as D<*W faid, when his enemy compared him as Bees ) in the Name of the Lord to repel and refift them, this is to forfake. This is the Encomium oi Mofes, he foriook the Court when he was grown up^ not for age as Barzi/tai, but when his blood was warm in his veines. A man doth not forfake his wife,when he is detained; from her in prifon, but when he puts her away , and gives her a bill- of divorce.

Secondly, to forfake finne, is to leave it without any thought referved of returning to it again. Every time a man takes a jour- ny from home about bufinefs, we do not fay he haih forfaken^ his houfe, becaufehe meant when he went out to come to it a- gain. No, but when we fee a man leave his houfe, carry all his ftuffe away with him, lock up hisdoores, and take up his a- bode in another, never to dwell there more-, here's a man hath indeed forfaken his houfe. It were ftrange to find a drunkard fo

conftant

'^58 Tfcg Gofpel of peace.

conftant in the exercife of that finne,but fometime you may find himfober; and yet a drunkard he is, as well as if he was then drur.k. Every one hath not forfaken his trade, that we fee now and then in their holy- day fuit; then the manforfakeshis finne, when he throws it from him, and bolts the door upon it with a nurpofe never to open more to ic. Hofea 14.8. Ephraim (hallfaj, what have J to do anj more with Idvls ?

A? ciin, ©bferve, before pardon can be fealed, he muft forfake not this lin,or that'but the whole way of C\n.Let the wicked forfake bis way. A traveiour may ftcp from one path to another, and ftill go on the fame way-, leave a dirty, deep, rugged path, for one more fmoo:h and even-, fo many finding fome grofle fins uneafie, and too toilefome to their awakened confcicnces,ftep into a more Cleanly path of civility ^ but alas poor creatures, all they get isto go a little more eafily and cleanly to hell?than their beaftly neigh- bours- butheforfakesthewayoffwne, that turnes out of the whole'road -, in a word, thou muft forfake the blindeft path of all infinncsway, that which lies behind the hedge, as I may fo fay in the thoughtsof the heart, and the unri&htecut his thoughts-, or elfc thou knock'ft in vain at Gods door for pardoning mer- ' cy and therefore poor foul , forfake all or none.- Save one luft and you lofe one foul • if men mean to go to hell, why are they fo mannerly ? this halving with finne is ridiculous : Art thou afraid of this finne, and not of a leffe, which hinders thy peace and procures thy damnation as fure, only not with fo much diftracYion to thy drowfie confeience at prefent ? This is as ridiculous, as it was with him , who being to be hanged, defi- red that he might by no means go through fuch a ftreet to the gallows, for fear of the plague that was there. What wilt thou let poor finner, ifthougocft to hell, though thou goeft thither 2* by thy ignorance, unbelief, fpiricual pride, &c. yet led about

fo as to efcape the plague of open profanenefle ? O firs,confider but the equity , the honourablenefs of the termes that God offers peace upon j whac luft is fo fweet or profitable, that is worth burning in hell for ? Darius, when he fled before Alexan- der, that he might runne the fafter out of danger , threw arvay his M.ijpc crown from his head which hindred hint , and is <any luft fo precious in thy eye, that thou canft not leave it behind thee, rather than fall into the hands of Gods juftice ? But fo fottifli is

foolifh

The Gofpel of peace. 260

foolifh man, that a wife Heathen could take notice of it ; Eafola emi put. twits, pro qtiibus pccHniam folvimus j ea gratu.it a vocamw, pro quibns *os-ipfos imp{ndimHs,&c.Seri.EpiJl.4Z. We think we only buy,what we part with money for • and as for thofe things we pay our felves, our fouls for, the.'e wc think we have for no- thing j as if the man were not more worth than his mo- ney.

SECT. IV.

Fourthly, having been faithful to follow the preceding di- rections , thou now art in a fair way to effed thy much defired 4- enterprize ; hie thee therefore as £ on as may be to the throne of grace, and humbly prefer* thy requeft to God, that he would be at peace with thee-, yea, carry with thee a faith that thou {halt find him more ready to embrace the motion, than thou to make it; only take heed, what thou makeft thy plea to move God, and where thou placeft thy confidence ; not in thy repen- tance or reformatio^ this were to play the Merchant with God-, know he expects not a chapman to truck with him, but an hum- ble funplicant to be fuitor to him ; Nor his abfolute mercy ( as ignorant fouls doj this is to take hold of the fword by the blade and not by the hilt ; fuch will find their death and damnation from that mercy, which they might be faved by , if they did take hold of it as God offers it them, and that is, thrcugh Chrift , Ifa. 37.5. Let him take held of my flrength^ that he may make peace with me, andhejhall make peace with me. And where lies Gods laving ftrength,butinChiift?hehath laidftrength upon this mighty one \able tofave to the uttermeft all that come to God. It is not Gods abfolute power or mercy will help the,buthis Covenant,ftrength&mercy, and this is in Chrift. Take hold of Chrift, and thou haft hold of Gods arme,he cannot ftrike the foul that holds thereby. Indeed, Gods eflential goodnefs is a powerful argument to perfwade the poor foul to relie upon the promife in Chrift for pardon , when he confidcrs that God who promifeth peace to the believer, is a God whofe very nature is forgiving, and mercy it felfj but had there been no promife to engage this mercy to poore finners

B b b through

^-0 The Go/pel of peace.

through- chrift, this would have been but cold comfort, to have believed Gcd was good. He could have damned che whole ftockofe^*w5anJ not call'd his eflential goodnefs the leaft in qutftion. Ic is no blot to the almightinefs of his power, that he doth not all he can- He could make more worlds, (if he was fo p!eas,d)chan he hath done ; buc we have no ground to believe he will, neither is he the lelle Almighty, becaufe he does not-, fo he could have faved the fallen Angels with the fonncs of loft man ; He is not fcanted in mercy for luch a defign, if he had thought it fit • but having paft no promife for fuch a thing, the efiential goodnefs of God affords the devils but little relief , or hope that he will doit>, And yet God continues good. And for ought I can find out of the Word, they among the fonnes of men, who (either through fimple ignorance of theGofpel, or preju- dce, which their proud reafon hath taken up againft the way it chalks out for making our peace with God, through Chrifts fatisfadion for us ) do negled Chrift, or fcomfully rejed this his fatisfadion, and betakethcmfelvcs to the abfolute goodnefs and mercy of God, as the plea which they will make at Chrifts b3r for their pardon and falvation, (hall find as little benefit from it, as the devils themfelves • fuppofe ( friends) a Prince fliould freely make a law, by which he will govern his people, and takes a fokmneoathtokeepclofeto it-, could a malefadour that is condemned by this Law to die, expect, any relief by appealing from the Law to the mercy and goodnefs of the Princes nature? I confeiTe fome have fped and faved their lives by taking this courfe : But it hath been becaufe either the Prince was impru- dent in making the Law, or unfaithful in keeping his oath.- Nei- ther of which can without blafphemy be imputed to God infinite- ly wife and holy. He hath enaded aLaw,called the Law of faith for the faving poor finners through Chrift, and is under an oath to make it good both in the falvation of every one that believe on C hrift&damnation on every one that doth not believe:and to make all fure hath given C hrift an oath to be faithful in his office, who was trufted as Prieft to procure redemption , and fhall lie Judge to pronounce the fentence (at the great day ) of abfolu- tion or condemnation. Take heed therefore poor (inner, that thou bet ft not drawn from placing thy entire confidence on Chrift the Sonne of God ; both God and man in one perfon , who

laid

The Go/pet ofpejce. %j\

laid down his life upon agreement with his Father, to make an atonement for the (inne of the world j and now offers thee that blood ( which then he fhed) as a price to carry in the hand of thy faith to the Father for pardon and peace. No, though they fhould come and call thee frorrk-hrift to Chriftjxom aCh; lit without thee, to a Chrift within thee ^ As the Jcjuite doth in the Quaker, into whom he is now got v As the Friars of old were wont into their hollow images.- that they might deliver their lying do&rins out of the mouths of their reputedSaints,and thereby cozen the multitude without any fufpition of their kna- very. Juftfo do the Jefmtes now adayes deliver their Popifh ftuffe, out of the mouths of the Quakers. A defign fo much more dangerous as 'tis more cunning than the other i There is too much light fhed abroad, for that old puppet-play to take : but though men are too wife to lend an eare to a block oraftonej yetholinefsina living Saint commands fuch reve- rence, that the devil hath ever found , and will to the end of the world, that he may pafs lcaft fufpe&ed under this cloak. Well, when he comes ro call thee from a Chrift without thee , to a Chrift within thee -^ ftrip the doctrine out of its pleafing phrafe j and in plain Englifb, he calls theefromtruftinginthe righteouf- nefs of Chrift wrought by him for thee , and by faith to be made thine for thy justification before God, to an inherent work of grace or righteoufnefs wrought by the Spirit of God in thee for thy fan&ification and renovation , called fometimes the new creature, and Chrift within m. Now, hadft thou not made a goodly change, ifthou hadft let go thy hold on Chrift, who is thy righteoufnefs, to relie on a creature, and that a weak one too, God knows, full of fo many imperfections , that thy con- fcience ( except injudicious and given over to believe a lie ) can tell, th?t 'tis but as veine of gold irnbafed with much more earth anddroffe, which (hall never be quite purged till thou beeft put into the refining pot of the grave: look to thy felf Chriftlan , here 'tis matter of life and death ^ prize Chrifts grace within thee thou muft ; yea, thou haft none in thee,if thou doeft not va • lue it above all the mountaines of gold the world hath ; Bur truft not to this Chrift, or grace of Chrift within thee for life and aU vation j for now thou prizeft the creature above God, and fetteft Chrift within thee to fight with Chrift without thee. The Bride

B b b 2 doth

^-2 The Gofpel of peace.

doth well highly to efteem her husbands picture, which he hath given her, especially if very like him, and moft ofall, if drawn by his own hand : But it were very ridiculous i f (he (hould dote on that fo far as to flight her husband, and when (he wants mo- ney, cloathsorthclike, to go not to her husband, but to the picture he gave her for all. The Saints grace is called, Chrift within him, becaufeit is his picture, and makes the Saint fo like Chrift : This for the refemblance it bears to theholinefs of Chrift himfelf thy husband, who with the finger of his own Spirit, drew it on thy foul, deferves highly to be valued : But what a dotage were it for thee to turn thy back on the Lord Jefus Chrift himfelf to whom by faith thou art married j and when thou wanted pardon and comfort, wouldft have heaven and happi- nefs, to exped thefe, not from Chrift, but thy grace ? O will Chrift thank thee for honouring his creature to the difhonour of his perfon ?

CHAP. VH.

An Exhortation tofu ch as are at peace with Godwin fix particulars.

Vfc z. CEcondly, a few words by way of improvement to you whofc peace is concluded with Chrift. i • FirfVhaft thou peace with ■ ,od? Look •hen maksft nc peace with

^»,This broke thy peace withGod^nowIet thy peace withGod,be- gin a war with that. never to have end. Thou canft not fure forget the ineftimabte wrong and damage thou haft furTered by it^ every moments fweet en j. yment of God ( whefe bofome-Iove thou haft now hrppil recovered ) will help ro keep the fire of1 wrath and re- venge burning in thy heart againft that curfed enemy , that both

threw

The Gofpel of peace . 373

threw and kept thee fo long thence. God hath now won thy heart (I hope,) by his pardoning mercy, dearly to love him for his love to thee. How then canft thou with patience fee any luft come braving forth from its trench fthy heart I mean ) defying thy God and his grace in thee ? Pauls fpirit was ftirred inhimat Athens, to fee God difhonoured by the fuperftition of others j and is not thine, to fee him reproacht by the pride, unbelief, and other linnes that do it from under thy own fouls roof? Oh Chriftian,meditatefome noble exploit againft it; now the more to ftcel thy heart, and harden it againft all relenting to- wards it •, carry the blood and wounds of thy Saviour into the field with thee, in the hand of thy faith •, The fight of thefe will certainly enrage thy heart againft thylufts, that ftab'd and kil- led him ; more than the bloody garments of Ctfar ( held up by Anthony ) did the Roman Citizens againft his murderers. Oh fee how cruelly they ufed the Lord of glory, and where they laid him in an ignominious grave, and that faftened with a feal , ftronger than that which man fet to it (thecurfe due to us finners) never poffible to have been broke up by any lefle than his own Almighty arme. And now Chnftian, (hall thefe murderers, not of man, but of God ( for it was the blood of God that was died ) efcape that vengeance, which God would have done with thy hand upon them ? where- fore elfe doth he leave thee any life in thy foul, but that thou fhouldft have the opportunity of (hewing thy love to Chrift, by running thy dagger of mortification into their heart ? Alexander got not more honour by his great victories in the field, than by his piety to his dead father Thilif. whofe bloody death he a- venged, as foon as he came into the Throne, flaying the mur- therersupon his fathers Tomb. Ofhewthou ( Chnftian) thy piety to thy dear Saviour, bv falling upon thy curfed Iufts, and that fpeedily ; never reft till thou haft had their blood, that fhed his ; till thou doeft this,thou art confenting to all the cruelty that was executed on him ; This this is the honour which all the Saints /haHhave,2ind therefore the two-edged fwordoi the Spirit is put in- to their hands , that they may execute the vengeance writ- ten.

Sccbndly^ Is God reconciled to thee ? Be thou willing to be 2*

reconciled to any that have wronged thee. Thy God expefts it

Bbb} at.

o^a TheGoJj>eloj pejce*

at thy hands. Thou haft reafon to pardon thy brother f.r Gods lake, who pardoned thee for his pure mercies fake. Thou in pardoning doeft no more than thou owelt thy brother ' but God pardoned thee when he did owe thee nothing but wrath. Thou needft not ( 1 hope J think that thou difhonoureft thy felf in the ad, though it be totheveryeft bggar in the town, know thou docft it after thy betters.Thy God itoopt lower when he reconci- led himfelf to thee, yea,fought ic at thy hands, and no dishonour neither to the high and lofty One. Nay, by implacablends and re- venge thou debafeft thy felf the moft thou canft likely do •, for by thefe thou ftoopeft not only beneath thy heaven- born nature, but humane ^ 'tis the Devil, and none but fuch arbear his image that are implacable enemies • Hell fire it is that is unquenchable. The vrifdome from above is eafilj to be intr cared. Thou a Chriftian, and carry heli fire about thee? howcanit be? when we fee a child furious and revengeful , that comes of merciful parent*^ we ufe to fay, we wonder of whom he got his currifli,churlifh di- fpofition, hu father and mother was not fo ? who learns thee , O Chriftian, to be fo revengeful and unmerciful ? thou haft it not of thy heavenly Father I am fure. 3 • Thirdly, Is God at peace with thee ? hath he pardoned thy fin??

never then diftruft his providence for any thing thou wanted as to this life; two things well weighed, would help thy faith in this particular. Firfiy when he pardoned thy finnes,hc did more for thee than this comes to, and did he give the g eater, and will he gi utch thee the leiTcfThou haft Chrift in thy pardon beftowed on thee • Horvfi/aM he not -with him tlfo freely oivc thee all things I Rom 8 32. When the father gives his childe the whole orchard, it were folly to queftion, whether he gives him this apple or that init. All things are jcurs, anijott are Cfaifls^ 1 Cor. 3 22. The reconciled foul hath a right to ail. The whole world is his • bnt as a father ,though he fettles a faire eftate on his child, yet lets him hold no more in his own hand, than he can well manage ■ fo God gives believers a right to all the comforts of this life, but propor- tions fo much out to them for their aftual ufe, as his infinite wifdome fees meet ; fo that, he that hath lefle than another in his prefent poflefiion, ought to impute it not to any want of love or care in Cod, but to the wifdome both of his love and care, that gives ftcck as we have grace to work it out j we poure the

wine

The Gofpel of peace. 375

wine according as the cup is; that which but fills one would half be loft, if poured into a leffe. Secondly, conCidet how God gives thefe temporals to rhofe he denies peace and pardon to. Though within a while they are to be tumbled into hell, yet while on earth his providence reacheth unto them, and doth God feed thefe Ravens, uncleane birds ? doth he caufe his rain to drop fatnefTe on their fields, and will he neglect thee thinkeft thou,that art a believer > If the Prince feeds the traytourin prifon, furely thechilde inhishoufeftiallnotftarve. In a word (to allude to that, Luke 12.28.) if God in his providence fo abounds to the ungodly (as we fee he dothj if he cloaths this grafTe ( for to this the wicked may well be compared ) which is today in the field, and to morrow is caft into hells burning oven,W much more -will hecloaihyou, 0 ye of little faith ?

4. Art thou at peace with God? O then fliew no difcontent at 4. anycrofle or affliction that God vifiteth thee withal. If he hath vifited thee firft with his mercy, thou haft reafon to bid him kindly welcome, when he comes to vifit thee with his rod. Thou haft fugar by thee now to fweeten fchy bitter cup -t when the Pro- phet Samuel came to Bethlehem, it is faid , The Elders of the Town trembled at hU comings and [aid, comtfl thou peaceably , and he faid peaceably ^ I Sam. 16. 4. Thus when Cod comes with fome heavy affliction to us , it may make us tremble till we know what i: comes for , whether peaceably or no. Now, if thou beeft at peace with God,the fear is over ; it cannot but come peaceably .- Thou mayeft conclude it comes on mercies errand -, what condition canft thou (O par- doned foul) be in, that (hould part thee and the joy of thy peace with God? Is it the wrath of man *thou feareft ? poffibly thou haft many enemies, and thofe great ones.and their wrath as greac as fuchc:an expreffe. Let it be fo •, is God among them or no? Doth God let out their wrath in his wrath againftthee? if not , thou exceedingly wrongeft God , if overmuch troubled , and thy felf alfo. Thou wronged God by not fan&ifying his name in thy heart, whofe mercy (I hope) is able to fecure thee from their wrath. IfGodbefr us, who can be againji tu> Rom. 8. 3 1 . Thou needft not fear them, though an army of them about thee, no more than if they were fo many wifps of ftraw. And thou wrongeft thy felf alfo j how indeed can we wrong God and net

our

2 7 6 Ike Gofpel of peace.

ourfelves? fo long as thou art under the power of fuch a fear from mans wrath, thoucanft never have the taite of Gods love in its true fwcetnefs.

A (rain, art thou fickj poor.and what not befide? may not God reafonably expect, that reconciling mercy (hould ftop thy mouth from whifpering any word of difcontent againft him, and prevent all envious glances of thy eye at the profperity of the wicked ? Remember man, that thou canft fay one great word, which they cannot in the midft of all their pomp and worldly glory, Though I lie here poor andfick^ jet 1 am through mercy , at peace with God. This well thought on,would foon change both your notes. The joy oftheprofperous (inner into bitter mourning, and thy forrow (Chriftian) into joy. The Lady Elizabeth (afterwards England: gracious <*W»)hearing a fimple milk maid (ing mer- rily in the field, when (be poor Princefle (being then a forrow- fulprifonerj had more minde to figh than (ing ( though ferved at the fame time in ftate as a Princefle ) faid, that poor maid was happier than her fe If. And fo would the (inner (how great and high foever in the world ) think the pooreft Chriftian with his rags and penury, a better man and happier in his liberty , and peace with God, than himfelf in all his g andure and worldly gayeties, did hebutconfider that in the midft ofallthefeheisa prifoner, not to man, but God,out of whole hands there is no efcaping. 5, Fifthly, comfort thy felf with this; that thou who a;t

at peace with God now on earth, (halt feaft with God ere long in heaven. Ecm.'S.^O. Andvohom he juftified ^them he alfo glori- fied. And do not think this news too good or great to be true. Here is a word for it you fee-Heavens number of glorified Saints, is made up of juftified finners. Neither more nor lefs of the one,than of the other. Art thou juftified by faith,by which thou haft peace with God? then lofe not thy priviledge, but rejoyce with thy fellbw-Saints, in the hope of the glory of God. It is before thee ^ evtry day brings thee nearer to ic, and nothing can hinder thee ofitatlaft -9 not thy fnnes themfches, and I know thou feareft them moft. He that paid thy great fcore at thy converfion, will find mercy enough in his heart furely, to pafle by thy dribbling debts, which thy own infirmity and Satans fubtilty have run thee into. Thou wcrt an enemy ,whcn God thought of doing the firft .

but

The Go f pel of peace. ^jy

but now[houartahriend5&diis will oblige him todothefecond,

that he may not Iofe his di*buritment in the firft • ye* , provision

is made by God in his method of our falvation ;or the one, as

flrongly as for the other. Gbrifl died to make us of enemies to

God, friends with him; and he lives now to bring God and us

(being thus made friends) to meet in one heaven together. Yea,

the Apoftle gives the advantage to this of the two for our faith

to triumph in. For if when we were enemies^ we were reconciled to

Gedbj the death of his Sonne • much more being reconciled, we jh all

be ftved by his life , Rom. s« 10. As if the Apoftle had (aid, Can

you believe, that God hath taken \ ou that were bloody enemies

into a ft ate of peace and favour with himfelf? i'urely^ then you

muft needs find it eafier for your faith to argue from reconciiatton

to falvation,then from hoftility and enmity , to pardon and peaee;

could Chrift procure the one by his death , when he was wcakeft

(asl may fo fay)and at the loweft defcent of his bumiliation?How

much more (hall he in the height of his '_ ourt favour in heaven

(where he hath all power given him, and in particular the keyes

of hell and death to open and (hut as he pleafethj be able to favc Rev'# x* ' *'

thofe whom he hath reconciled?

Sixthly, art thou at peace with God ? knowing the goodnefle 6 • of God to thy ftlf, do thou wooe in fome others to embrace the lame mercy. The houfeis not fo full, but jet there is reomet Luke 14. ?2. Haft thou none thou loveft fo well, as to wiOi them thy happineflc ? haply thou haft a carnal husband lying bv thy fide , children of thy womb or loyns, at ighbours in whofe com- pany thou art every day a lmoft, and allthefe in an unreconciled ftate i who, fhould they die as now they live, their precious fouls arc loft for ever, and yet themfelves think no more of this mifery coming on them,than the filly (hecp doth what the Butcher is do- ing , when he is whetting his knife to cut her throat. Well,the lefle merciful they are to their own fouls, the more need there is thou (hould'ft (hew thy compaflion towards them. We take moil care of thofe that are leaft capable of taking care for themfelves. If thou hadft a friend fick in thy houfe, and of fuch a difeafe that he could not help himfelf,(hould he die rathar than thou would'ft look after him ? if a childe condemned to die, though he did him- felf not mind the getting of a pardon,yet furely thou would'ft run and tide to obtaine it, rather than fee him end his dayes fo (hame-

Ccc fully.

"\

-8 The Gofpel of peace.

tully. In a word,did'ft thou but know that thy next neighbour had an intention to foredo himfelf , and for that end had lockt himfelf up in a room •, would'ft thou not bcftir thee to break up the door, rather than the man (hould thus mifcarry ? But alas, where is the holy violence that is ufed to fave poor fouls ? Pa- rents > husbands, neighbours , they can fee their relations going to hell before their eyes ■, and who faith to them, why do you fo ? Ofor the Lords fake, be more merciful to the fouls of others. Thou haft found a feaft, let not any that are neer thee ftarve for want of knowledge, where it is to be bad -, go and invite all thou canft fee, to Gods houfc : fo did David, Pfal. j 4. 8. 0 tape and fee that t he Lord is good. Thou need'ft not fear a chiding from Cod, for fending him more guefts. He complains he hath no mor^ . Te will not come unto me that ye may have life, John 5 . 40. He thrtatnes thofe that keep finners off from making their peace with him,by flattering them with a falfe one -, called iftrengthen- ing the hands vfthe wkked,that he/heuldnot return from his wicked way, by p *-mifug him lifey Ezek. 1 3. 22. 0 how acceptable a work then muft it needs b? to wooe fouls in to Chrift ? The Merchant is not angry for fending a cuftomer into his Ware-hou/e,that will buy what he hath taken fo much colt and travail to get that he may fcll^ Not will the Phyfician blame any for bringing a Patient to nim,by whofe cure he may let the world know his skill and art. And this is the great deligne thrift hath long had, and in parti- cular praid for, John 17.21. Thst the world might believe that he was fent vfGod -, what aimes he at in the gathering in of fouls by the graceof the Gofpel, but to take out a people (from the heap of finners) for his name ? Ads 1 5 . 1 4. that is, cull out a number, in ihewing mercy to whom he might exalt his own name glorioufly .

CHAP.

The Go/pel of peace. g 7 p

<&* tig fi|

«V* *** ***

■MO*?, -rv.wo KW+*

«ev «y> *i<

CHAP. VIII.

That peace of conference is a bleffmg to be obtained from the Goft>tl>andonly the Gofpd^ with a dou- ble demonftration thereof

WE come now to the fecond kindjof peace,and that is peace of conflation , er peace ^ confeience -^ by the former the poor (inner is reconciled to God^ by this, he becomes,atiwa pa- cattfibi, A foul reconciled to it felfj fince man fell out with God, he could never be truly friends with his own confeience. This fecond peace is fo neceflary , that he cannot tafte the fweet- nefle of the firft , nor indeed of any other mercy without it. This is to the foul what health is to the body ; it fugars and fweetens all enjoyments. A fuit ( though of cloth of gold,) fits not cafie on a lick mans back : Nothing joyous to a diftrefled confeience. Mofes brought good news to the aiftrefTed lfraelites mEgypt,h\i,t it is faid, they hearkened not to him for angnijb ofjfririt, Exod. 6. 9. Hannx , (he went up to the feaftival at ferufalem with her huf- band,but 'tis faid, {be wept and did not eat, 1 Sam. 1.7. Truly thus, the wounded foul goes to the Sermon, but doth not eat of the feaft before it , hears many precious promifes, but her ear is (hut up from receiving the good news they bring. Tell one in trouble of confeience , Here's your dear husband, fweet children , will you not re Joyce with them ? alas, the throes fuch a one feels, are jo amazing, that he regards thefc things no more than Phineai's wife in her fere traveled the women that joy'd her with the birth of a fonne. Set the Royaleft feaft before fuch a foul, that ever Mas on Princes table , ana (poor heart ) it had rather go into a corner and weep, than lit and eat of thofe delicacies. A wounded

Ccc 2 fpirif

the Gofpel of peace.

fpirit who can btar} yea, who can cure? feme difeafesare for their incurablencfle , called fadibrium meaiacrpim. The Phjjicians j7jame and reproach. To be fure this fpiritual trouble of an ac cufing confcience puts all the world rofhame for their vaine at- tempts. Many have attemptedto tonjere this evil fpirit out of their own bofomes and others ; but have found it at lafttoleap upon them, and prevail againft them,as the evil fpirit, Ads 19.14. did bj the fins ofSccva.

Now,peace of confcience(I am now to (hew) is the blefiing of the Gofpel, and only of the Gofpel : Confcience knows Jefus, and the Gofpel of Jefus ; ihefe, and none elfe it will obey. Two particulars confider'd will demonftrate the truth of the point. Firfi, if we confider what is the argument that pacifies and fatif- hes confcience. Secondly, what the power and ftrength that is re- quired to apply this argument foclofeand home to the con fci. ence as to quiet and fully fatisfie it , both thefe will be found in the Gofpel, and only in the Gofpel.

SECT. I.

Firft, let us enquire what is the argument that is able to pa- cific confcience, when throughly awakened. Now to know this, we muft enquire , what is the caufeof all thofe convulfions of borrour and terrour with which the confeiences of men are ac any time fo fadly rent and diftorted. Now this is finne;could this little word (but great plague) be quite blotted out of mens minds and hearts, the ftorrae would be foone hiifht, and the foul be- come a pacifique fea , quiet and fmooth, without the leaft wave of fear to wrinkle the tace tbereof.Thisis the Jonas , which raifeth theftorme^ The 1chaH thac troubles the foul. Where-ever thiscomts (as was obfetved of a great Queen in Frnrce) a war is fure tofolk.w^ when ./4^?r/r finned, he difTolv'd another man- ner; of jewel than Cleopatra did • he drunk away this fwect peace of conforms in one unhappy draught, which was worth more ro him tran the world he lived in No wonder that it Keb. io. :.. rofe inhisconfcierce as fcon as it was down his throat. Thy fare that they were na\(d, Their confeiences reproacbt them for

curfed

The Gofpelofpeacs. 38

curfed Apoftates. That therefore which brings peace to confci- cnce, muft proitrate rliis CjeliAh , throw this troubler over board, pluck this arrow out of the foul^ orelfe the war will not end, the ftorm will not down, the wound will not dole and heal which confeience labours under. Now the invenomed head of finnes ar- row, that lies burning in confeience , and by its continu al boking and throbbing there , keeps the poor linner out of quiet , yea, fometime in unfupportable torment and horrour, is guilt; where- by the creature is alarm'd up to judgement , and bound over to the punifhment due to his finne ^ which being no leffa than the infinite wrath of the eternal living God, mult needs lay the poor creature into a difmal agony , from the fearful expectation thereof in his accufing confeience : He therefore that would ufe an argument to pacihe and comfort a diftrefled confeience that lies roafting upon thefe burning coals of Gods wrath , kindled by his guilt , muft quench thefe coals , and bring him the certain news of this joyful meflage,that his finnes are all pardoned , and God fwhofe wrath doth fo afright hiro) is undoubtedly , yea, everlaftinglyreconciledtohim. This, and no other argument will flop the mouth of confeience, and bring the creature to true peace with his own thoughts- jonne bs ofgeodchear (kid Chrirt tothcPalfic-man) thy [innes be forgiven thee, Match, 9. 2. Not be of good chear , thy health is "given thee,( though that he had alfo) but thy finnes are forgiven thee. If a friend fhould come to a malefa&our on his way to the gallows , put a fweec pofie into his hands , and bid him be of good chear,fmell on thatjalas this would bring little joy with it to the poor mans heart , who fees the place of execution before him. But if one corre* from the Prince with a pardon , which he puts into his hand, and bids him be of good chear .• This, and this only will reach the poor mans heart , and over-run it with a fudden raviihment of joy. Truly any thing fhort of pardoning mercy, is as inconfider- able to a' troubled confeience (towardaany relieving or pacifying k) as that pofie in a dying prisoners hand would be. Confidence^ demands as much to fatisiie it , as God himfelf doth to fatisfie him for the wrong the creature hath done him. Nothing can take off confeience from accufing , but that which takes cfrGod from threading. Confeience is Gods Serjeant he employs to meft the finner. Now the Serjeant hath no power to releafe

his

- • . . ■ I * • ---■*- i I III ■! I ■ • ■-

og2 TheGojpel of pejce.

his priiorrer upon any private corapofition between him and the prifoner ; but liftens , whether the debt be fully p:id, or the crcditour fully fatisfied j Then, and not till then, he is difcharg'd of his prifoner. Well,we have now only one ftep to go further ,& we (hall bring this demonstration to a head j from what quarter comes this good newes, that God is reconciled to a poor foul, and that his finnes are pardoned ? furely from the Gofpel of Chrift , and no other way befides. Here alone is the Covenant of peace to be read betwixt God and finners ■, here the facrifice by which this pardon is purchaied^ here the means difcovered by which poor finners may have benefit of this purchafe^ and there- ' fore here alone can the accufing confeience finde peace. Had the ftung ffraelites lookt on any other obje&befides the brazen Ser- peril, they had never been healed. Neither will the ftung confer- ence finde eafe with looking upon any, befides Chrift in the Gof- pel-promife. The Leviteznd the Priefl, lookt on the wounded man, but would not come near him • there he might have laine and perifhed in his blood for all them. It was the good Samari- tan that poured oyle into his wounds, Not the Law, but Chrift by his blood, baths and fupples, clofeth and cureth the wounded confeience. Not a drop of oyle in all the world to be got, that is worth any thing for this purpofe, befides what is provided and laid up in this Gofpel- vial. 1 here was abundance of facrifices of- fered up in the fem/b Church ; yet put all the blood of thofe beafts together , which was poured out from firft to laft in that difpenfation, and they were not able to quiet one confeience, or purge away one finne. 7 he confeience of finne , as the Affile phrafeth it , Heb. i o. 2. that is, guilt in their confeience would drill have remained unblotted , notwithftanding all thefc (if fe- vcr'd from what was fpiritually fignified by them.) And the realon is given, ver.^.for it is not foffrble that the bleed of bulls find goats fhoutt take away finnes. There is no proportion betwixt the blood of beafts though it could fwell into a river, a fea , and the demerit of the lcaft iinne. Mans finne defer ves mans death, and that eternal both of body and foul in hell. This is the price God hath fet upon the head of every finne. Now the death of beafts being fo far beneath this price, which divine juftice demands as fatisfa&ion for the wrong finne doth him ; it muft needs be as far beneath pacifying the finners confeience-, which requires as

much

The Gofpel cf peace. 3 & ^

much to facisfie it , yea the very fame , as it doth to fatisfie the juftice of God himfelf. But in the Gofpel, behoJd joyful news is brought to thefinners ears of a fountain of blood there opened, which for its precioufnefle is as far above the price that divine juftice demands for mans fin,as the blood of bulls and beaftsjw as beneath it^and that i<=, the blood offefaChriJlywho freely poured it out upon the Crofle,and by it obtain d eternal redemption for us^ Heb. 9. This is the door all true peace and joy comes in to the confetence by^ Hence we are dire&ed to bottom our confidence, and draw.out comfort here,andno where eife, Heb.io.zi. Let its draw near with a true hearty in full affurance of faith , kavixg cur hearts fprinkjed from an evil confcience-, Mark that, fprinkled frsm an evil conference : Confcience by office is appointed, to judge of a mans actions andftate-, whether good or bad, pardoned or un_ pardoned •, if the ftate be good, then it is to acquit and comfort_ if evil, then to accufe and condeme him ; therefore the evil con fcience here, is the accufmg confcience ; from this evil confcience' we are faid to be fprinkled , that is, freed by the blood of Chrift fprinkled on us^ 'tis finne the evil confcience accufeth of, and wrath (the due punifhment for that)it condemnes the poor crea- ture unto; and to be fprinkled with the blood of Chrift is to have the blood of Chrift applyed to the heart by the fpirit for pardon and reconciliation with God. Sfrinkjing in the Law did denote the deanfing of the perfon fo fprinkled, from all legal impurities; yea, the believing ioul from all finful uncleanneffe bythe blood of Chrift, which was fignified by the blood of thofefacritices. Therefore David prays, Pfalme 517. Purge me with hyfep, ifc»Xevit. 146 /ball J be clean, that is, apply the blood of Chcift to my troubled *

confcience (as they with a bunch of hyfop did the blood of the beaft into which it was dipt upon the Leper to cleanfe him.) Then (faith he) I fball be clean ; this finne, which now doth affright my confcience , fliall be wafht off , and I at peace , as if I had never (in'd. To this fprinkling of blood the holy Ghoft alludes, Heb. 1 2, 24. where we are faid in the Gofpel adminift' ation, To become to fefus the Adediatourof a better Covenant , an& ts the blood of (printing , that (peakj better things than tht ileodef A- bel j that is, better things in the confcience. Abels blood fprr k-r led in the guilt of it upon Cains confcience , fpake fwo ds ?nd daggers, hell and damnation • but the blood of Chrift fprinkled

io

- g 4 The Gojpel of peace.

inthecon'cienceofa poor trembling firmer, fpe?ks pardon and peace. Hence it is called the anfrvcr cf a good confcnrxe toward God, by the refurrcttion of 'jefus Chrift, i Pet. 3.21. An anfwer fuppofeth a queftion •, an anfwer toward God, fuppofeth a quefti- on from God to the creature, Now the Queftion God here is fuppofed to propound to the poor creatuie, may be conceived to bethiSiWhatcan'ft thou fay (who art a finncr, and ftand'it by the curfe of my righteous Law doom'd to death and damnation J why thou fliouldfl: not die the death pronounced againft every (inner ?

Now the foul that hath heard of Chrift, and hearing of him bath received him by faith into his hcart,is the pcrfon,and the on- ly perfon , that can anfwer this queftion fo astofatisfieGod or himfelf. Take the anfwer, as it is formed and fitted for, yea, put into the mouth of every believer ,by the Afoftle Taul, Rora.8.34. Who is he that condemneth > It is Chrift that died, jea rather that is rifen again, who is even at the right hand of God, who alfo ntaketb intercejjionfor us-, fuch an anfwer this is, that God himfelf can- not object againft it; and therefore Saint ^Panl freprefenting all believers) triumphs in the invincible ftrengch thereof againft all the enemies of our falvation ; who fhall ftparate hs from the love of Christ ? ver 35. and proceeds to challenge in death and devils with all their attendants, to come and do their worft againft be- lievers, who have got this breaft work about them, and at laft he difplays his victorious colours, and goes out of the field with this holy confidence, that none (be they what they willj (hall ever be able to hurt them, ver/e 38,3 g. lam per [waded ,t hat neither death nor life, nor Angels, nor Principalities, fljallbe able to feparate us from the love of God which is in Chrift fefus our Lord; in him he lodgeth his colours, and layes up all his confidence. But I am afraid I have been too long •, If I can be faid to be too long on this lubjed , the richeft veine in the whole mine of Gofpel-trea- fure.

SECf.

The Qofpel of peace. 38$

SECT. II.

The fecond demonft ration is taken from the ftrength and po vv- 2 1 er required to preiTe this argument home to the confcience,fo as to fatisfie it,and make it acquiefce therein ; Confeience is a lack that goes hard ; though the key fit it (I mean the argument ufed to comfort it be futable and ftrong ) yet if this key be in a weak hand, that cannot turn it in this lock ( as it is when ever a mee: creature holds it ) conference will not open; its doubts and fears will not be refolv'd. No, this muft be the work of the Spirit, or elfe it will never be done.Confcience is Gods officer; and though the debt be paid in heaven, yet it will not let the foul go free, till a warrant comes from, thence to authorize it. And who can bring this but the Spirit of God ? fo that,as 'tis not in all their power that are about the poor prifoner to comfort him,till news come from Court, what the Prince means to do with him^fo here in this cdL&.when he giveth ^Hietnejfe^ who then can make trouble ? and when he hideth his face^who can behold him ? Job 34. 29. Now two things I fhall do for the bringing this demonrtration to a head. F/V/, (hew that the Gcfpel only prefents the Spirit of God to us under the notion of a Comfor- ter. Secondly ,the admirable fitnefle and fufficiency of the holy Spi- rit to pacihe and comfort a guilty troubled confeience : the firft will evince that peace of confeience is no where elfe to be found but from the Gofpel ; the fecond will (hew that it is there abun- dantly to be found.

Firft, 'tis the Gofpel alone that prefents the Spirit of God as J* a Comforter to poor finners. Indeed the comforting office of the Spirit is founded on the fatisfaclion of Jefus Chritt. When Chrift had flied his blood, and in it laid down upon the naile,the full price of a finners peace with God ; then at his return to hea- ven he prayes his Father to fend the Comforter i Neither could Chrift defire this requeft of his Father, nor his Father grant in to him, but upon the account of this his death,which fecures the Jufiice of God from receiving any damage by the comfort which the Spirit carries into the believing finners bofom.Chrift tells his difcipies thus much, John 15.7. // / ^0 notawar} the Comforter

"D d d will

~8 6 the Cofpel ef peace ,

will not come unto yon \ but if I depart ,Z will fend him unto yon\ p ray mark,the Spirit as a Comforter, flays till Chrift goes to flea- s' en to fend him dowhjand no room for Ch rift rhere,till the work. \v as done he came about ; and what was that, but by his bloody- death to purchafe peace with God forpoor believing finners?and now let him come when he will,the Spirit is ready to be fent as a Comforter,as foon as he appears in the heavens with his blood as an Interceffor.But whence then had the OldTeftament-Saints all their peace and comfort,who liv'd before Chrift return'd to heaven;yea,beforehe took his firft journey, from heaven I mean to earth?I anfwer,upon the fame account they had their comfort, that they had their pardon. They were pardoned through the blood of Chrift,who was vertually a Lamb (lain from the begin- ning of the world, and they were comforted by the Spirit of Chrift,whofe comforting office bears the fame date with Chrifts Mediators office. As all their pardons were ifTued out upon the credit of Chrift,whoftood engaged in the fulnefs of time to lay down hislifejfo all the comforts which the Spirit of Chrift ifTued out into their consciences, wa$ upon the fame credit of Chrift, who fhould,as in the fulnefle of time die on earth for finners,fo appear alfo in the heavens (by vertue of the fatisfaftion that his death fhould make ) there to intercede with the Father for a Comforter. Thus you fee the firft thing. The Spirit as a Comforter hath his office from the Sofpel-Covenant, and could never have fpoke word of comfort, but upon this Go- fpel account. Hence it is,when the Father fends him as a Com- forter, he fends him in Chrifts Name, who hath made up the b/each betwixt him and Tinners, fohniq. 26. that is, for his fake, and at his entreaty : yea, when the Spirit doth comfort , what kit he faith? the joyful news he brings is Gofpel-intelligence, Join 1(5,13,14. He jk all not jpral^ of himfelfyt>nt whatfoever he (b.i llhetrjjefkallfpc.ik^', the meaning is,when he comes to teach, he ftiall not bring new light different from what fhines in the Gofpel,but what truth Chrift preacht in the Gofpel, that he fhall teach when he comforts;the ingredients which his foul-reviving cordials fhall be made of,are,what grow in theGofpel-garden,as v.l^.lle ftatlglorijie meyfor he fhall receive of ' mine^and fkeiv it to 7^,that K,my death, my merit,my refurreitioivny afcention and ^terceffion,my.promifes purchafed and fealed with my blood .

the/e

The Gofpel of peace. 387

thefe he fhall take and make report of them to you,for your eter- nal joy and comfortjfo that,if it had not been for thefe, the Spi- rit who is Chrifts mellenger, would have wanted an errand of this comfortable nature to have brought unto poor iinners : yea, in- ftead of a Comforter, he would have been an accufer and a tor- mentor;he that now bears witneffe with our fpiritsfor our recon- ciliation,adoption and falvation,would hive joyn'd in a fad tetfi- mony with our guilty confidences againit us, for our damnation and deftru&ion.

Secondly, I am to fliew the admirable fitneffe of the Spirit for this comforting office which theGofpel reveals him to have, for the pacifying and fatisfytng the consciences of poor difconfo- late dinners; You have heard the Gofpel affords an argument fufficient to fatisfie the molt troubled confcience in the world,to vvit,the full fatisfaclion which Chrilt by his precious bloodbath made to God for finners. But if poor man had been lefc to im- prove this as well as he could for his comfort, he might have lain long enough roaring in the horrour of his fcorched confci- ence without eafe, for want of one to drop this cooling healing balm into it.But as both the wifdome and love of God appear 'd in providing an able Saviour to purchafe eternal redemption for us ; fo alfo a meet Comfqrter,as able to apply this purchafed re- demption to us ; his Confolations are called ftrong C'wfilati-ons. Chriftfhew'dhisftrength, when he unhing'd the gates of the grave,and made his way out oi that dark prifon by his glorious re- furre&ion : by this, he was declared to he the Son of God with pjiver, as the Apoftle hath ic, %om. 1.4. And truly it requires no lefle power to break open the dungeon, wherein the guilty confcience lies fhut up, as one free among' the dead in his own defpairing thoughts; for if youobferve it well, the fame Hone and feal are upon the finners confcience to keep him down from a refurreclion tocomfort,as was on Chrifts grave, to keep him down from a refurreclion to life. What was the heavielt ftone, the itrongeft feal upon dead Jefus to keep him from riling ? not the ftone man rolled upon him ; not the feal, the Jews thought to fatten the grave with ; but the curfe of the Law for fin,which Divine juftice rolled upon him;this preit the heavyeduponChrilt without all compare;the Angel himfelf that roll'd away theftone, coi'ld not have removed the curfe ;now look upon the diftref-

Dddi feJ

a88 The Gofpel of peace.

fed confciences grave, where its own guile hath hid it,* what is true ? no other,than the loweft hell in its fears and prefent dif- mal apprehenfions. I am damned,I am for ever an undone crea- ture,^ the language fuch a one rings continually in his own ears , but enquire what is it that Keeps him down in this grave ; what hinders,but the poor wretch may be help't out of this pit of ho:- vour, and receive fome comfort ? alas, he will tell you that it is but in vain to comfort him, this oyntment is all wafted to no purpofe, which you poure upon his head. No,he is an undone {inner ; the curfe of God flicks like a dagger in his heart, the wrath of God lies like a Mountain of lead on his confeience; except you can put your hand into his bofome, and pluck out the one, or by main force roll off the other, 'tis impofllble, that he fhould be raifed to any peace or comfort in his mifera- ble confeience ; you fee it is the fame grave-ftone on both. But for thy eternal comfort know (poor heart) that art thus faft hid under the fenfe of the curfe due to thy fins ? as the .weight is the fame, that keeps thee from comfort, which lay on Chrirt to keep him from life ; fo the fame power and ftrength is fenc to raife thee to comfort: that enabled Chrift to rife to life. That Spirit, who kept the Lord J efus from feeing corruption in the prave,tbat retrained death, when.it hadChrili in its very mouth, fo as it could no more feed on him, than the Whale could dig:/* Jonas in her belly ; yea ,tha< quickned his dead bo- dy, and raifed him with honour, not only to life, but immorta- lity alfo,ishe that Chrift fends for his meflenger? to come and fa- tisfie the trembling confciences of his poor children on earth, concerning his love, yea, his fathers love to them for his fake. This blefled Spirit hath all the properties of a Comforter ; He a fo pure and holy ^ he cannot deceive ; called therefore the Spirit of truth, John 1 4. If he tell thee thy fins are pardoned, thou mayft believe him, he will not flatter; if it were not fo, he would have brought another meflage to thee : for he can chide and reprove as well as comfort, convince of finne as well as of righteoufnefle. He is fo wife and omnifcient, that he cannot be deceived. Never did the Spirit of God knock at the wrongdoers, and deliver his letters into a wron^ hand ( as a man may do,efpecially where oerfons are very like. ) The Spirit exactly knows the heart of God to the creature, wiih all

his

The Gofpel of peace . 389

his counfelsand purpofes concerning him, 1 CV.2.11. The Spi- rit (eafrcheth all things, the deep things of God. And what are thofe deep things of God the idpoftlc means ? but the counfels of ldve which lie deep in his heart, till the Spirit draws them forth, and acquaints the creature with them ; as appears by vtrfe 9. And alfo he knows the whole frame of mans heart ; it were ftrange, if he that made the cabinet (hould not knowe- very fecret box in it. Some few men have compafled rhat we call the oreater world ; but the little world of man fas we call hun ) never did any creature encircle with his know- ledge, no not the Divel himfelf, who hath made it his work fo many thoufands of years to maVe a full difcovery of it .- But the Spirit of God doth know him, mas eft in cute, f as we fay) thorough^)', and knowing both thefe, he cannot be de- ceived.

In a word, he is fa unref Bible, that none can hinder the efficacy of his comforts ; The pardon brought by Nathan to David, did not lie fo xlofe, as the holy man defired ; and therefore away goes he to beg comfort of the Com- forter, Tfal. 51. where you finde him on his. knees pray- in0 hard to have his loii joy reftored, and his trembling heart eftablifli't by the free Spirit of God. Though thou can'rt baffle man , and through thy own melancholy fan- cy , and the fophoftry of Satan, ( who coins distinctions for thee , ) evade the arguments that Chriftians and Mini- fters bring for thy comfort ; yet when the Spirit comes him- felf, all difputes end.- The Divel cannot chop logick with him; no, then the lying fpirit vanUheth, and our own fears too, as the darkneffe flees before the Sun; fo fweetly and powerfully doth the comforting Spirit over-run the heart with a flood of joy that the foul can no more fee her i!ns in the guilt of them,than Noah could the mol-hills, when the whole earth was under water.

Ddd^ CHAP.

39°

The Gojpel of peace.

CHAP. IX.

A reproof to three forts of perfons that ef. fend againfl this peace which the Gofpel brings.

r T?Irft,is peace of conference the blefling of the Gofpel? this Vje I. J^> repr0Yes three forts of perfons.

SECT. I.

I. Firft, the *P apists ,who interpretatively deny this,in denying

that any perfon can know in this life ( unlefle by an extraordina- ry revelation ) that he is a childe of God, and one that final! be faved; which if true,would Have all to pieces the veflel in which the Chriitfans joy and inward peace is kept ; whence comes the peace we have with our own conferences, but from the know- ledge we have of our peace with G od ? Rom. ^ . i . Being jn '(lifted by faithywe have peace with Godjby whom we have acce[? by faith into this grace ^wherein me ft and and rejoYcein hope of tie glory of God.I£ the poor foul'be left at uncertainties here, and the Gofpel cannot refolve it,what its ftate is, for hell or heaven , farewel to all inward peace ; the poor Chrifhan then may fay of himfelf, with a trembling heart, what Saint John faith in ano- ther cafe of him that hateth his brother, I John 2.1 1. He walks in darknejfe^and k/rows not whether he qoes : truly then ic mi^ht rather be called the Gofpel of fears and doubts, than the Go- fpel of -peace. But is that the top of the bletfing the Gofpel

brings

The Gofpel of peace i g 9 1

brings to Saints, which was almoft the bottome of the curfe that the Law denounced againrt finners? Dent. 28. 66. That their llfefhonld hang 'in doubt before them^And they fkmld fear day and night, and frontd have no ajfurance of life. Bold men, that dare fo wretchedly disfigure the fweet face .of the Gofpel; ma- kirg Chriftinhis precious promifes, . fpeak as doubtfully to his Saints, as the Divel did in his Oracles to his Devotoe's. Becaufe. their hypocrihe makesthem juftly quetfion their own falvation, and will not fuffer them to apply the comfort of the pro- mifes to the mfe Ives : muft>they therefore feal up thefe wells of falvation from rhofe that are fincere, and then lay the blame on theGofpel, which is due only to their own wickedneflfe? But there is a myftery of iniquity which hath. at laft been found to be at the root of this uncomfortable doilrine of. theirs. They are a little kin to JW^, who was a thief, and carried the bag. Thefe have a bag too,into which they put more gold and filver,. that this do&rine brings them in, than ever fudas had in his, though the doitrine of Gofpel-grace to poor finners would bring more peace to others conferences, might ir be feen inks naked glory among them; yet thefupertUtious fear which they keep ignorant fouls in, brings more money to their purfes ; and this lies fo near the heart of their Religion,that Gofpel,. Chaff, hea- ven, and all muft bo we unto it.

SECT. I.L

Secondly, thofe are to be reproved who frame very, unlovely % images in their ownfoolifh imaginations of theGofpel, as if there was nothing lefle than peace of confcience and inward comfort to be found in it ; and all, becaufe they fee fome thatprofefle ic who cannot fhew that they have got any more peace and com- fort fince their acquaintance with the Gofpel, than they had be- fore, or than themfelves have, who are yet Grangers to it; yea,maybe,difcover more trouble of fpirit. Such I would defire to take thefe following particulars (by way of anfwer) into their ferious confideration.

Firftjconfider all are not true .Chriftianj that hang upon the 1.

Gofpel .

qq2 The Gofpel o^ peace.

2,

Gofpel by profeflion ; and no blame can be laid on the Go- fpel,chough it doth not lavifti out this treafure to every ,one that fcrapes acquaintance with it. The Spirit of God is too wife and faithful to fet his feal to a blank. The Minifter indeed of- fers peace to all that will accept it ; but where the peace of the Gofpel meets with a falfe heart, it will not ftay there, CM at. 10.13.// th. honfe be not worthy Jet your peace return unto yon. As the Dove returned to the Ark again, whe^it found the earth under water ; fo doth the Spirit of God carry his comfort back with him to heaven from a foul that is yet in the fuds of unmak- ing in his abominations; where can this heavenly Dove finde reft for the fole of her foot in fuch a foul ? And will he fpeak peace to that foul, in which himfelf can finde no reft1. 2. Secondly, asforthofe that are fincere, true hearted Chrifti-

ans, there are feveral confederations which will vindicate the Gofpel to anfwer its name,and to be a Gofpel of peace and con- folation. 1. Fi;ft, fome that are fincere Chriftians, do not fo clearly un-

derftand the doctrine of the Gofpel as others, and the want of lLht of joy and comfort in their confciences comes from that want of light in their underftandings. The ignorance of the workman doth not difparage the art. Vim eft in arte, quam in amfi' .There is fulnelte of comfort in the principles of th^ Go- fpel,but every Chriftian hath not attain'd to the riches of the full ajfurance of under flanding to the acknowledgment of the my fiery of God>and of the Father yind of Chri si; which the Apoftle directs the Colcfl'ians to, as a Soveraign means whereby their hearts Plight be comforted^ Co\. 2.2.

Secondly, fome that do underftand the docVine of falvation by faith in Chrii^ fthe only foundation to build and rear up true comfort and peace of confeience on^) yet may by their neg- ligence in their ChrifUan courfe ( not walking carefully by the rule of the Gofpel) deprive themfelves at prefent of this fweec peace, which otherwife might flow into their bofomesfrom the promifesof the Gofpel. As many as walk hy thisru'e, peace be on r/?fw,Gal.6.i<5.Andif fo,wh:>t bhme can be laid on the Go- fpel ? Be the pen never fo goo J, and the hand never fo skilful, it will net write on wet paper; yet ve do not fault the hand or

pen,

The Go/pel of pejcc. 2 9

pen, but paper ; if the heart(though cf a Sain: never fo eminent 1 blunder the defilement of a prefenc lull not repented of, no promifc will fpeak peace to him; he is a d'i orderly walker, and the Spirit hath his rod to whip fuch , ro f.veet-meat5 of joy and peace to entertain them withal in that plight.

Thirdly, As for thole which do walk clofe to the rule of the Gofpcl ( I mean by a lincere endeavour ) and thou feed no fuch peace and comfort (as we fpeak ofj that they have: I an- fwer.

Firfiy they may have it, and thou not know it. The faints y y and peace, is not iuch a light gigling joy as the worlds; res feve- ravernm gaud'mm. The parlour wherein the Spirit of ( hnft entertains the Chriftian, is an inner room , not next thefttcet, for every one that goes by to fmell the feaft. 7 he fl anger intermeddles rut with his jc y , Prov. 1 4. i o. Chrift and the foul may beat fupper within, and thou not fo much as fee one di(h go in, or hear the mufick that founds fo fweetly in the Chriftians eares^ perhaps thou thinkeft he wants peace, becaufe he doth not hang out a fign in his countenance of the joy and peace he hath within. Alas poor wretch / may not the Saint have a peaceful confciencc with a folemne, yea,fad countenance , as well as thou and thy companions have a lbrrowful hearty when there is nothing but fair weather in your faces ? in laughter the heart is fo> rowful, Prov. 1 4. 1 3. Sure he means the wicked manslaughter. It never looks more like rain with them, than when it (hines ^ their confeience lowrs when their face laughs ^ To on the contrary,never more inward peace & comfort to be found in a Saints bofom, than fomerimes when his face is blubberd with tears-,(houldft thou com in and hear theChriftian bemoaning himfelf,and complaining with fighs and fobs of his fins againft God, thou would' ft go home,and cry out of this melancholy Religion, and the fad condition this man was in: And yet he whom thou fo pitied can defire thee tofaveit for thyfclf, and not fpend it in vain for him ^ who would not part with that very forrow ('that fcares thee fo much ) for all the joy which the world with all its galantry ( when beft fet forth ) could afford. There is a myftery in this forrow thou canft not unriddle • know therefore there is a forrow and anguilh of heart which arifeth from the guilt of finne, and the fearful apprehenfions of Gods wrath due to finne ^ and another

E e e that

354

The Gofpel of peace,

that flews rot firm fear of wrath anili gfrom £ tilt, bi tfrom the fenie of fins inbcir.gin the foul, that provokes rbeChr:irian to do that which is difhonourable to that God whohath pardoned his finnzs tohinii and this is the forr<>w which fometmes makes the Saints go for fad uncomfortable creatures; when a: the fame time their hearts are as full of comfort from the fenfeof Gods pardon- ing mercy as they can hold. Thisforrow, is but like a hummer {howre, melted by the fenfe of Gods love, astha.by the warms Sunne, aud leaves the foul (as that doth a garden of fweet flow- ers) on which it falls more frefh and odoriferous.

Secondly, though fome precious fouls that have clofed with Chrift, and embraced the Gofpel, ben tat prefent brought to reft in their own confidences, but continue for a while under fome diflfatisfadions and troubles in their own fpirits^ et even then they have peace of confeience in a threefold relpeft./» precioju pnwijj'ei in [emine.

Firftjevety true believer hath peace of confeience inpreeio-, the Gofpel puts that price into hi* hand, which will afluredly pur- chafe it, and that is rhe blood of Chrift- we fay, that is gold which is worth gold, which we may any where exchange for gold -, fuch is the blood of Chrift; 'cis peace of confeience, becaufe the foul that hath this may exchange it for this. God himfelf cannot deny the poor creature that prays on thefe terms, Lord give me peace of confeience, here's Chrifts blood the price of it. That which could pay the debt, furcly can procure thereceipt. Peace of con- feience is but a difcharge under God his hand, that the debt due to Divine juftice is fully paid ^ the blood of Chrift harh done that the greater for the believer, it (hall therefore do this the lefle, If there were fuch a rare potion, that did infallibly procure health to every one that takes it, we might fafely fay, as foonasthe (kk man hath drunk it down, that he hath drunk his health •, it is in him, though at ptefent he doth notfeel himfelf to have it j in. time it will appear.

Secondly, in promifjo. Every true believer hath peace of confei- ence n the promife; and that we count as good as ready money in the pur e, which we have lure bond for, Pfal. 29.1 1. The Lord ■wilt i>lej[e hi* people with pence. He is refolv'd on it, and then who (hall hinder it > 'tis worth your reading the whole Pfalme, to fee what weight the Lord gives to this fweet promife, for the encou- ragement

The G offtei of peace. 2 c ez

ragemcnt of our faith in expc&ing the performance thereof no* " thing more hard to enter into the heart of a poor creature ( when all is in an uproare in his bofome, and his confeience threatning nothing but fire and fword, wrath and vengeance from God for hisfinnesj than thoughts or hopes of peace and comfort. Now the Pfalme is fpent in {hewing what great things God can do,and that with no more trouble to himfelf than a word fpeaking. The voice of the Lgrd is powerful j the voice tf the Lord is full of Afa—. 3eftj-> ver- 4« h breaks the Cedars, it divides the flames , it jhakes the ■wilderneffe, it maizes the hindes to Calve. This God that doth ail this,promifeth to blefle his people with peace, outward and in- ward h for without this inward peace, though he might give them peace, yet could he never blefle them with peace as he there undertakes. A fad peace(were it not)to have quiet fheet«, but cut- ting of throats in our houfesfyet infinitely more fad to have peace both in our ftreets and houfes, but war and blood in our guilty confeiences ; what peace can a poor creature tafte or relinYwhile the fword ofGods wrath lies at the throat of confcience,not peace with God himfelf? Therefore Chrift purchafed peace of pardon, to obtain peace of confeience for his pardoned ones j And accord- ingly hath bequeathed it in the promife to them. 'Peace J leave with jott}mj peace I give unto jou John 14. ?7. where you fee he is both the Teftatour to leave^nd the Executor of his own Will, to give out with his own hands, what his love hath left believers^ fo that there is no fear,but hisWiil (hall beperform'd to the fulJ,fec- ing himfelf lives to fee it done.

Thirdlyjnfemine. Every believer hath this inward peace in the feed. Light is /own for the righteous, andgladnefs for the tf~ right in heart, Pfalme 97.1 1. where fown, but in the furrows of the believers own bofome, when principles of grace and holinefs were caft into it by the Spirit of God ? hence it is called the peace- able fruit of right eoufnefsy Heb. 12.11.it (hoots as naturally from holinefs,as any fruit in its kind doth from the feed proper to it. It is indeed moft true, that this feed runnes and ripens into this fruit foon^r in fome, than it doth in others. Thisfpiritual harvelt comes not alike foon to all, no more than the other that is out- ward doth • but here's the comfort, who ever hath a feed-time of gnce pafle over his foul,(hall have his harveft time alfo of joy^ this Law Cod hath bound himfelf to5 as ftrongly as for the other^

Eer: which

The Go/pel of peace.

wlv chare not to ceafe white the earth remaineth , Gen. 822. yea, moreftrongiy, for that was to the world in general, noc to eve- ry particular counrrey, town or field in thefe, which miy want a harveft, and yet God keep his Word ; but God cannot perform his promife, if any one particular Saint fhould everlaftingly go without his reaping time. He that got th forth bearing precious feed, flail d-ttbtleffe come again with rejrjcing, bringing his /heaves with him, Pfal.126.6. And therefore, you who think fo bafely of the Gofpel and the profeffours of it,becaufe at prefent their peace and comfort is not come \ know it is on the way to them, and comes to fhy everlaftingly with themjwhei eas your peace is going from } 011 every moment, andis fure to leave you without any hope of returning to you again. Look not how the Chriftian begins, but erfds •,. 1 he Spirit of God by his convictions comes into the foul with fome terrours,but it clofeth with peace and joy. As we fay of the month of March, it enters like a LLn, but goes out like a Lamb. Marhjhc perfect mart, and behold the upright, for the end of that man u peace , Pfal. 3 7. 3 6.

SECT. III.

This reproves thofe that think to heal their confeiences with other than Gofpel- balme ^ who leave the waters of living com- fort that flow from this fountain open'd in the Gofpel by Chrift , to draw their peace and comfort out of cifternes of their own hewing^ and they are two j A carnal ciftern , and a legal ciftern.

Firft, fome think to draw their peace out of a carnal cifterne. There is not more variety of plaifters and foolifh medicines ufed for the cure of the ague of the body, than there is of carnal re- ceipts ufed by felf deceiving finners to rid themfelvcs of the fha- king ague, which the fear of Gods wrath brings upon their guil- ty confeiences j fome, ifthcybebuta little awakened by the Word, and they feel their hearts chill within them, from a few fc- rious thoughts of their wretched undone condition, fall to Fcelix his phyfick ^ who, asfoonas his confeience began to be fickat P,inls Sermon, had enough of the Pi cacher,and made all the hafte

he

lbs Gofpel of peace. 207

he could to gee that unpleafing noiie out of his head , ssiBs 24. Foelix trembled, and anfweredfjo thy way. Thus many turn their back off God, runne as far as they can, from thofe Ordinances that company,or any thing elfe that is likely to grate upon their confeiences, and revive the thoughts of their deplored ftate,which all their care is to fbrget^fuch a onelhave heard of,that would not be prefent at any Funeral; could not bear che fight of his own greyhaires, and therefore u fed a black-lead-comb ro dlfo'lour them, leaft by thefe,the thoughts of death(which he fo abhorr'd) fhould crowd in upon him. A poor cowardly fhift(God knows;,? yet all that this wretch had, and many more have betwixt them and a hell above ground in their confeiences. Others their light is fo ftrong, and glares on them fo conftantly, that this will not do, but where ever they go,though they hear not a Sermon in a moneth, look not on a Bible in a year, and keep far enough from fuch company as would awake their confeiences , yet they are haunted with their own guilt ; and therefore, they do not only £3 from the pre fence of the Lord, as Cain did, Gen. q..i 6. but as he aifo made diversion of thofe mufing thoughts which gathered to his guilty confeience, by employing them another way in building n City, ver. 1 7. fo do they labour to give their confeiences the flip in a crowd of worldly bufincfles. This is the great Leviathan that fwallows up all the thoughts of heaven and hell in many mens hearts. They are fo taken up with that projed and this , that confeience finds them not at lcifure to exchange a few words with them of a long time together. Confeience is as much huncht at, and fpighted among (inners, as Jofeph was ameng the patriarchs. That which confeience tells them, likes them no better than Jo- fephs dream did his brethren j. and this makes many play the Merchants with their confeiences, as they did with him ^ which they do by bribing it with the profits of the world. But thisphy- fick is found too weak alfoj and therefore Sauls harp,and Nabals feaft is thought on by others •, with thefc they hope to drown their cares, and lay their raving confeiences afleep, like fome ruf- fian that is under an arreft for debt, and hath no way, but now to prifon he muft go, except he can make the Serjant drunk in whofc hand he i<?, which he doth, and fo makes anefcape. Thus many befot their confeience with the brutifh pleafures of finne j and when they have laid it as faft afleep in fenfelefle ftupidity, as

one

2 q3 The Gojpel of peace t

one that is dead drunk, then they may Anne without control till it wakesagain. This is the heighth of that peace, which any carnal receit can help the (inner unto •, to give a fleeping potion, that (hall bind up ihefenfes of confeience for a while, in wh ch time the wretch may forget his mifery , as the condemned man doth when he is afleep, but as foon as it awakes, the horrour of his condition is fure again to affright him worfe than before. God keep you all from fuch a cure for your troubles of confeience, which is a thoufandtimes worfe than the difeafe itfelf. Betterto have a dog that will by his barking tell us athief is in our yard ,than one that will fit ftill,and let us be rob'd before we have any notice or our danger.

Secondly, fomc diaw their peace of confeience from a legal ci- ftern^ all ihe comfort they have,is from their own righteoufnefs j this good work, and that good duty they blefs them felve9 in, when any qualme comes over their hearts i the cordial drink, which they ufe to revive and comfort themfelves with , is drawn not from the iatisfa&ion which Chrift by his death hath given to God for them poor finners •, but from the righteoufnefs of their own lives ^ not from Chrifts interceffion in heaven for tbem, but their own good prayers on earth for themfelves-, in a word, when any fpark of difquiet kindles in their confeiences (as it were ftrange, if where fo much combuflible matcer is, there ihould not at one time or other fosne fmothering fire begin in fuch a ones bofomc)then,not Chrifts blood, but their own tears arecaftonto quench it. Well, whoever thou art that goeft this way to work to obtain peace of confeience, I accufe thee as an enemy to Jefus Chrift andhisGofpel. If any herb could be found growing in thy garden to heal the wounds of thy confei • ,. ence j why did the Lord C hrift commend for fuch a rarity , the balme which he came from heaven on purpofe to compound with his own blood ? why doth he call finners from all betides himfelf as comforters of no value, and bid us come to him, as ever we would find reft for our fouls ? Mattb. 11.28. No, know poor creature,and believe it(while the knowing of it may do thee good) Either Chrift was an impoftor and the Gofpel a fable, which Ihope thou art not fuch an InfideKworfe than the Devil himfelf) to b< lieve^reiie thoutakeft not the right method of healing thy confeience wounded for finne, and laying a fure bottome for fo-

lid

The Gofpel of peace. 399

lid peace in thy bofome^ prayers and cears (repentance I mean ) good works & duties,thefe are not to be ncgletfed,nay,thou canft never have peace without them in thy confeience, yet thefe do not, cannot procure this peace for thee, becaufe they cannot thy peace with God j And peace of confeience is nothing but the cccho of pardoning mercy , which founding in the confeience , brings the foul into a fweet reft with the pleafant mulick it makes. And the eccho is but the fame voice repeated ^ fothat if prayers and tears, good duties and good works,cannot procure our peace of pardon, then not our peace of comfort. I pray remember I faid,you can never have inward peace without thefe • and yet not have it by thefe. A wound would hardly ever cure , if not wrapt up from the open aire, and alfo kept clean -y yet not thefe, but the balfne cures it. Ceafe therefore not from praying and the exercife of any other holy exercifc of grace or duty ; but from expecting thy pe,ice and comfort to grow from their root, or elfe thou (hut'ft thy fclf out from having any benefit of that true peace which the Gofpel offers. The one-*difts the other , like thofetw-o famous rivers in Germany ^ whofe dreams when they meet, will not mingle together. Gofpel peace will not mingle and incorporate'aslmay fo fay)with any ctherjthou muft drink it pure and unmixt,or have none at a\\.We (faith holy Paul for himfelf,and all other fincere believers) are the circumcifion, which morjbip God in the spirit , and rejoyc&in Chrift fefus, and have no confidence in thefle/byVh\L$.i. As if he hadfaid, we are not fhort of any in holy duties and fervices,nay,we exceed them, forw worjhip God in the Sprit ; but this is not the tap from whence we draw our joy and comfort ^ we re Joyce (fiduciarily) in Qhrift Jefw^ not in thefiejh, where that which he called worshipping God in the Spirit, now in opposition to Chrift and rejoyemg in him,he calls flefh.

"SECT. IV.

They are to be reproved from hencc,who do indeed ufe the balm of the Gofpel for the healing confeience-wounds •, butchey ufe it very unevangelically. The matter they bottom their peace and

com fore

4 oo TbeGojpel of peace.

comfort on, is right and good, C hnft and the mercy of God tho- rough him in the promife to poor (inners : what can be faid bet- ter ? But they do notobferve(7ofpel- rule and order in the apply- ing it. They ihatch the promife prelum ptuoufly, force and raviih ir, rather than feek to have Chrilts conlent j Like Saul,, who was in fuch haftc, that he could not flay till Samuel came to facntice for him, but boldly falls to work before he comes-, flat againft order given him. Thus many are lo hot upon having comfort, that they will not ftay for the Spirit of God to come and fprinkle their confeiences with the blood of C hrift in uofpel order ; but profanely do it themfelvei, by applying the comfort of thofe pro- mifes which indeed at preient does not belong to them. O Mrs, can this do well in the end ? (hould he confult well for his health, that will not ftay for the Doclors diredtion,but runs into the Apo- thecaries (hop, and on his own head takes his Phytick without the counfel of thePhyfician,how to prepare it or himielffor the taking of it ? This every profane wretch doth that lives in finne, and yet fprinkles himfelf with the blood ofChriit, and blefleth himfelf in the pardoning mercy of God j but let fuch know, that as the blood ofthePafchal Lamb, was not ftruck on the Egyptians doors, but the Ifraelires, fo neither is the blood of Ghrift to be fprinkled ontheobftinatefinner, but fincere>Denitent. Nay further, as that blood was not to be fpilt on the threfhold of an Jfraclites door ("where it might be trampled on)but on the fide-poft s j fo neither is the blood Of Chrift to be applyed to the believer himfelf, while he lies in any finne unrepented of, for his prefent comfort. This were indeed to throw it under his foot to be trod upon. David confelTeth his finne with (hame, before Nathan comforts him with the news of a pardon.

CHAP.

The Gofpel of peace. 4 o 1

CHAP. X.

Where we have a trial of our peace from fonre Characters of Gofpel peace or Comfort. .

LEt this Do&rine be as a touch-flone to try the truth of your vfi 2. peace and comfort ; hath it a Gofpel- ftamp upon it? the Divel hath his falle mint of comfort as well as of grace ; put thy felf therefore to the tryal, while I fhall lay before you feme characters of the peace thatChrift in his Gofpel fpeaks to his people.

Firft,Gofpel-comfort may be known by the veffel it is poured !•

into, which is a broken heart. Thepromife is fuperfcribed by name to fuch, and fuch only; Efay 57.1 5./ 'dwell in the high and iolyphct'j with him alfo that is of a contrite and humble (firity to revive the jpirit of the humble, and to revive the heart of the con- trite ones. Cnrills commilTion from his Father binds him up ; he can comfort none befides,£pjr 61.1. The Spirit of the Lord is nf on me, becanfe the Lord hath anointed me to preach good ty dings to the m:ekji he hath feat me to bindc up the broken-hearted ; and what he receives himfelf from the Father ; the fame he gives to thofe he fends upon the fame errand ; Firft,his Spirir,concerning whom he teils his Difciple?,that the Comforter when he is comet frail convince of fin, of rightconfneffe,and of judgment,]6h.l6.j. Mark, Firfi, of fin; and as for his inferiour meflfengers, they have direction, to whom they are to apply the comforts of the GofpeJ. Efay 5^ i.firengthen ye the weak^hands, and confirm: the fe.ble knees ; fay to 1 7 em that are of a- fearful heart, be firongy fear t.or.And cf on their peril be it,if they poure this ointment

F f f upon

^02 The Gofpel of feace.

upon the head of an unhnmbled (inner ; to give fuch any coni- ioit^y promifi»g life to him as he is,God protefts againft it ; he calls it a lye;a jtn'ngthimxg the hnnds of the r»iekcd\2i\\A as much as in them lies,by blowing him up with a falfe comfort,ro make fure that he ihall never have the true peace. Thus you fee the or- der of the Gofpel in comforting fouls. As in needle-work,che fad ground-work is laid before the beautiful colours ; as the fta- tuary cuts and carves his ftatue before he guilds it ; fo doth the Spirit of Chrift begin with fadnefle,ends in joy ; firft cuts and wounds, then heals and over-lays the foul with comfort.and peace.I hope you do not think I limit the holy one in his work- ings to the fame degree and meafure in all . 1 have open'd my thoughts in another place concerning this : but fo far the con- \ incing,humbling work of the Spirit goes in every foul before peace and comfort comes, as to empty the foul of all her falfe comforts and confidences which fhe had laid up ; that the heart becomes like a veflel vvhofe bottome is beat out,and all the wa- ter it held,thsreby fpilt and let out;the fins it lovedmow ir hates; the hopes and comforts it pleafed it felf with, they are gone, and the creature left in a defolate,folitary condition; no way now ic fees,but perifh it muft,except Chrift be her friend,and interpofe betwixt hell and it;to him fhe therefore makes her moan,as wil- ling to follow his counfel,and to be ordered by his direction, as ever Patient was by his Phyfician, of vvhofe skill and care he i> throughly fatisfied;This I call the broken heart, which if you be wholly Grangers to,your acquaintance is to begin with Gofpel- peace.l befeech you reft not till you have an anfwer from your confciences;what is it they fay? was your wine once water ? doth your light arife out of darknefle?is your peace the iflue of a foul- conflit1:&troub!e?did you bleed before you were healed?you may hope 'tis a kindly work of Gods gracious Spirit;make much of ir, and bleflfe thy God that hath given this wine to chear thy fad hearr.But ifthoucommenceftprr/^#7w,haft thy wine, before thy pots were filled with water ; thy morning be come, before thou haft had thy evening ; thy peace be fetled, before thy falfe peace is broken ; thy confeience found and whole, before it is lanced, and the putrid fluff of thy pride, carnil confidence, and other fins thou h.tft lived in,be let out,thou rmyft have fome e\[Q for a vuhile; but know it,the Lord Jeius denies it to be his cure

The

The Go/pel of peace. ^03

The flrong mans houfe is kept in ^w,Luk.H.2l.as well as the good-mans. It requires more power to work true forrow> than falfe joy and peace;a happier man thou wouldft be.if mourning in the diftrefie of a troubled confidence, than dance about this Idol, peace, which the Divel thy fworn enemy mocks thee withall.

2. Gofpel-peace is obtain'd in a Gofpel-way,and that is two- 2.

fold.

F irft, in a way of obedience and holy walking,*^/. 6.16. As many as malk^by this rule^peace be on them. Now this rule you may fee, -p. if.tobethe rule of the new creature. And what is chat, but the holy rule cf the WordPro which the principles of grace planted in the foul of a believer are fo fitted, that there is not a more con-natural agreement betwixt the eye and light , than betwixt the difpofition of this new nature in a Saint,and the rule of holinelfe in the Word. Now,it is not enough for one to be a new creature,and to have a principle of grace in his bofom, but he mult actually walk by this rule, or elfe heel be to feek for true peace in his confcience. No comfort in the Saints is to be found, but what the Comforter brings. And he who com- mands us to withdraw from them ( though our brethren ) that waik, dif orderly, 2 Thtf. 1.9. will himfelf furely withdraw from fuch, and with-hold his comforts, fo long as they are diforderly walkers; which they are as long as they walk beiides this rule. And therefore if thou be fuch a one, fay nor the Spirit brought thy comfort to thy hand,for he would not bid thee good-fpeed in an evil way ; No,he hath been with-drawn as a Comforter ever fince thou haft with-drawn thy foot from walking by the holy rule. All thy peace which thou pretendeft to have in this time, is bafe-born .• and thou haft more caufe to be afhamed of it, than glory in it.lt is little credit to the wife,that fhe hath a child when her husband is abroad, and cannot father it; and as little to pretend to comfort, when the Spirit of Chriil will not own it.

Second ly,Go(peiipzace is given in to the foul in a way of duty, and clofe attendance on God in his Ordinances.N^jy the Lord of psacegive you -peace always, by all means, 2 Th:f. 3.I <5.That is,blef$ all means for comforting and filling your fouls with inyvard peace,fo that fit that drives no trade in 6rdinances,and brags of

Fff2 *hi>

4°4 »•••

The Gofpel of peace.

rVis peace 8c comfo:t,fpeaks enough to b ing die crwh of it into {uiy'uion, i»"» the thoughts of fober Chriitiam. I know Cod can- by immediate illapfes of his fpirit comfort theCh iftian,an.i lave hi:n the labour of hearing,praying,meditating;but where did htj fay he would? why may we not expect a harvetf, as well with- out lowing and plowing, as peace without ufing the means ? If we were like Ifra. I in the wildernefle ; in fuch a ftatc and po- fture, wherein the means is cut from us, and not by pride or doth put from us ; as fometimes it is the Chriftians condicion;he is fick,and knock't off from Ordinances ; or by fome other pro- vidence as prefling he is fhut out from the help of this means or that; now I fhould not wonder to fee comfort lie as thick in his foul,as CM. anna, about the Jfraelltes tents ;but as God would not raine bread any longer,when once they had corne,bf whicb with their labour they might make bread, fop?. y# 1 1, i :. fo neithet will the Lord comfort by a miracle, when the foul may have it in an Ordinance. God could have taught the Emuch, aud fatisfied him with light from beaven,and never have fent for Philip to preach to him. But he choofethto do k out of Phi- lips mouth,ratber than immediately out of his own, no doubt to put honour on his Ordinance.

Thirdly, Gofpel- peace in the confcience,it is ftrengthning and

reftorative ; it mates the Chriftian ftrong to fight againft linne

andSatan;the Chriftian is revived,and findes hisftrength come,

upon a little tafting of this honeys butOwhataflaughter doth

he make of hisfpiritual enemies, when he hath a full meale

of this honey, a deep draught of this wine ? now he goes like a

Gyant refrefhed with wine into the field againft them. No luft

can fland before, him ; it makes him ftrong to work. O how

Paul laid about him for Chrift?^ laboured more abundantly than

them *//.The good man remembred vvhat a wretch he once was,

and what mercy he had obtained ; the fenfe of this love of God

lay fo glowing at his heart, that it infired him with a zeal for

God above his fellow-Apoftles. This made holy David prayfo

hard to drink again of this wine, which fo long had been lock't

up from him. Restore Hnto me. the joy of thy fa/vat 'onyand uphold

me with ihy free Spirit : Then will J teach trar.fgrefors thy ways,

and finners JhaH be converted unto f/;«", Pfal. $1. *&,IJ. Pray

mark, it was not his lkjuoriih palate after the fweet tafte of this

wine

The Gofpel of peace, 405

wine of comfort, that was the only or chief reafon why he (o long'd for it ; buc the admirable vercue he knew in it, to infpirit and impower him wich zeal for God ; whereas the falfe peace and comfort of hypocrites is more heady than hearty j it leaves them as weak as they were before ; yea, it lies rotting, like un- wholefom food in (he flomack,and leaves a forfeit in their fouls, ( as lufcicus funmer-fruicsdo in the bodies of men) which foon breaks out in loofe practices. Thieves commonly fpend their money as ill as they get it-, and fo do hypocrites and formalins their ftollen comforts j fiay but a little,and you lliall fuide them feaftingfome luft or other with them. / have peace-offerings with nje,( faich the religious whore, the hypocritical harlot )this day I have -paid my vows ^therefore cams I forth to meet /7W,Pr0vo 7. 14, j ^.fhe pacifies her conference, and comforts her felf with this religious fervice foe performs; and now having (as fhe thought ) quit fcores with God, Hie returns to her own lustful trade; yea, emboldens her felf from this in her wickedneffe ; Therefore came 1 forth to m et thee ; as if fhedurft not have plaid the whore with man, till ("he had plaid the hypocrite with Godr and ftopt the mouth of her confidence w;th her peace-offering. Look therefore I befeech you very carefully what erfecl: your peace and comfort have in your hearts and lives. Are you the more humble or proud for your comfort ) do you walk more clofely or loofely after your peace ? how ftand you to duties of worihip.?are you made more ready for communion with God in them,or do yoa grow ftrange to and infrequent in them ? have you more quickningin them, or lie more formal and lifeleffe under them?In a word,can you (hew that grace and peace grow in thee alike ? or doth the one Iefle appearance thou doit more pretend to the otherpby this thou mayft know whether thy peace comes from the Peace-maker,or peace-marrer,from the God of truth,or father of lies.

Fourthly, Gofpel-peace comforts the foul, and that ftrongly, when it hath no other comfort to mingle with it. It is a cordial rich enough it felf, and needs not any other ingredient to bz compounded with it. David (ingles God out by himfelf ; whim have I in h oven but thee ? and there k none on earth that I defire befdes theeyVh\.j?.V<;.GivQ David but his God,and let who will like all beiides ; let him alone to live comfortably, may he bat

Eff 3 have

aq6 The Gofpel of peace.

have his love and favour. Hence it is that the Chriftians peace pays him in the greateft revenues of joy and comfort,when out- ward enjoyments contribute leaft, yea, nothing at all, but bring in matter of trouble. But David encouraged himfelfin his Gody t Sam. 30.6. you know when that was; if Davids peacehadnot been right and found, he would have been more troubled to think of God at fuch a time, than of all his other difalter*. Qr-eat peace have they whic h love thy Law>ar?d not hing fhall offend them, Pfal.119. 16%. This diftinguifheth the Saints peace both from the worldlings and the hypocrites.

Firfiy from the worldlings, his peace and comfort (poor wretch) runs dregs as foon as creature-enjoyments run a tilt : v\ h :n poverty ,difgrace ,ficknefs,or any thing elfe crofleth him , in that which he fond 7y doted on, then his night iscome,and day lluit up in difmal darkneffe. In which refpeft it is , that Chrifl ( as I conceive ) oppofeth his peace to the worlds, fofa 1 4. 27. My pace I give unto yon y not as the world givtthygive Jttntoyoft; let nor jot*r heart be troubled, ne'th r let it heap- ad. Pray mark,Chrift is laying in Arguments of comfort for his Di- fciples againrt his departure, which he knew would go fo near their hearts.One amongft the reft,is taken from the difference of that peace and comfort which he leaves .them, from what the world gives -as if he had faid,If the peace and comfort you have from me, lay in fuch things as the worlds peace is made up of, plenty, eafe, outward profpericy, and carnal joy, truly then you had reafon to be the greateft mourners at my funeral , that ever followed friend to the ^rave ; for after my departure, you are like to have none of iheie;nay,rather expect trouble aid perfecution. Bur know, the peace I left with you, is not in your houfes,but hearts;the comfort I give you lies not in hlver and gold, but in pardon of !in, hopes of glory and inward con- iblations which the Comforter that is to come from me to dwell with you, fhall, upon my appointment,pay into your bo- fo:ns;and this fhall out-live all the worlds joy.This is fuch a le- gacy as never any left their children. Many a father dying,hath ina farewel fpeech to his children, wiih't them all peace and comfort when he fhould be dead and gone;but who befidesjefus Chritf could fend a Comforter into their hearts,and thrufl peace and comfort into their bofom.es ?

lAgam,

The Gofpel of peace . 4 07

y^W»,itdiftinguiiheth the true Chriilians peace from thz hy- pocrites, who, though he pretends to place his comfort not in the creatures,but in Cod 5 and feems to take joy in the intereft, which he laves claim to hive in Chriit and the precious proini- fes of the Gofpel ; yet when k conies indeed to the trial,thac h z fees all his creature-comforts gone, and not like to return any more, ( which at this time had his heart,though he would not ic fhould be thought fo)and now he fees he muft in earneft ihto a- noiher world,tortand or fall eternally, as he lhall then be found in Gods own fcrutiny to have been fincere or falfe-hearted in his pretenfions to Chriti and his grace; Truly then his thoughts re- coile, his confcience flies in his face, and reproacheth him for fpiritual couzenage and forgery. Now foul fpeak, is it thus with thee? does thy peace go with thee jutt totheprifondoor, and there leave thee-'art thou confident thy fins are pardoned all the while thou art in health and ftrength, but as foon as ever the Ser- jeant knocks at the door to fpeak with thee, fdeath I mean comes in thy fight ) then thy thoughts alter, and thy confcience tells thee, he comes to prove thee a liar in thy pretended peace and ;oy?this is a fad fymptom.I know indeed that the time of af- fliction is a trying time to grace that is truejThe fincere Chrifti- an for a while mayflike a valiant fou!dier)be beat from his artil- lery, and the enemy Satan may feem to pofTefle his peace and confidence ; yea, fo far have fome precious Saints been carried down the flreame of violent temptations,as to queflion whether their former comforts were from the holy Spirit the Comforter, or the evil fpirit the deceiver; yet there is great difference be- rween the one and the other.

Firft,they differ in their caufes ; this darkneiTe which fome- times is upon the fincere Chrifiiansfpirit indeep diftrefs,comes from the withdrawing of God his lightfom countenance;but the horrour of the other from his own guilty confcience,that before, was lullabyd afleep with profpericy, but now being awakened by the hand of God on him,doth accufe him to have been falle with God in the whole courfe of hisprofeflion. Itis true,fome par- ticular guilt may be contracted by the ChriiHan through ne?li- gence,or ftrong temptation in his Chriftian courfe^for which This confcience may accufe him, and may futther imbitter the pre- fent defertion he is in fo farre, as from thofe particular mifcar-

ri.i^es

4.o8 the Gofpel o^feace.

riages to fear his hncerity in the reft, though he hath no reafon to do it;but his confcience cannot charge him of an hypocritical de(ign,to have been the fpring that hath let him on work through the whole courfe of his profellion.

Secondly ,there is fomething concomitant with the ChriilianJ prefent darknefie of f^irir, that diitinguifheth it from the hypo- crites horrour ; and that is the lively working of grace, which then commonly is very vi(ible,when his peace and former com- fort are molt queftioned by him ; the Idle Joy he hath from any prefent fenfe of the love of God,the more abounding you l*hall rinde him in for row for his fin, that clouded his joy ; The further Chrift is gone out of his (ight,the more he clings in his love toChrift,and vehemently cries after him in prayer,as we fee in Hemav, Pfal.88.1 3 • Vxto tf.es have I cried 0 Lordyand in the morrrngfoallmy prayers prevent thee.Q the fervent prayers that then are (hot from his troubled fpirit to heaven,the pangs of af- fecticn,which are fpringing after God : and is face and favour ! Never did banifht child more delire admittance into his angry fathers prefence,than he to have the light of Gods countenance {hine on him, which is now vailed from him. O how he fearch- eth his heart, ftudies the Scriptare,w rallies with God for to give him that grace, the non-evidence of which at prefent, makes him fo queltion the comforts he hath formerly had ; might he but have true grace, he will not fall out with God for want of comfort, though he Hays for it till the other world. Never did any woman big with chikle long more to have the childe in her arms that is at prefent in her womb;than fuch a foul doth to have that grace which is in his heart ( but through temptation quefU- on'd by him at prefent) evidenced to him in the truth of it. Whereas the hypocrite in the midlt of all his horrour doth nor, cannot ( till he hath a better heart put imo his bofome^corc i.illy love or deiire grace and holinefs, for any in:rinfecal excellency in it felf;only us an expedient for cfcaping the tormentors hand, which he fees he is now falling inpD.

They differ in the iflTue. TheChriflian, he [\kz a ftarin rhe heavens, wades through the cloud, that for a time hides hij comfort; but the other, lik* a Meteor in the aire, bla2eth a lit'le: and than drops into fome ditch or other, where it is quenched ; o: as the Spirit of God diflinguilLeih them ,

Prov.

The Gvfpei of peace. 4 09

'Troy. 13.9. The light of the rittteom rejtyceth, but the lamp (or candle, as in trie Hebr.) ojrhe rrickfd is put oat ; the fir-cere Chri- ftians joy and comfort is compared ihere to the light of the Sun, that is climbing higher ,while it is mufled up with clouds from ouc eye j and by and by, when it breaks out more glorioufly, doth rejoyceover thofe m fts and cloud?, that feem'd to obfeure itj but the joy of the wicked, like a candle, waftes andfpends ( being fed with grofiefewcll of out ward profperity, which in afhorttime fails j and the wretch his comfort goes out in a fnuffc at Iaft, paft all hope of being lighted again. The Chriftians trouble of fpirit again is compared to a fwooning fainting fit, which he within a- while recovers, Pfal. 40. A qualm comes over the holy mans heart from the thought of his fins in the day of his great diftreife , verfe 12. Innumerable evils have comfajfedme about ^ mine iniqui- ties have tak^n hold upon me,fo that I am not able to look, up ^ they are more than the hairs of my head, the e fore my heart faileth me. But before the Tfalme is at an end , after a few deep groans in prayer, (verfe 1 3 , i4.)he comes again to himfelf, and acts his faith ftrongly on God, verfe ij.jet the Lord thinke* h on met then art mj help and my deliverer. But, the hypocrites confidence and hope, when once it begins to fink and falter, it dies and periftieth, Job II. 20. The eyes of the wicked Jhall failet and they /hall not tfcapey their hopeJhaU be as the giving up oftheghoil.

CHAP. XL

That the Gojpel alone can unite the hearts of men together in true peace ^and how the Go/pel doth it,

Vv

7 E come now to the third kinde of peace, which I called a 3

peace of love and unity. A heavenly grace this is, wherc-

Ggg *>y

4,o Tl* Gvfpel of peace.

by the mindes and hearts of men, that even now jarred, andxang backwards, are madetunable each to other , fo as to chime all in, to an harmonious confent and concord among themfelves. Thus peace in Scripture is frequently taken, as you may fee, Mar. 9. 50. Heb. 13. 14 1 Thef. 5.13. Now , the Gofpel is a Gofpel of peace, if taken in this notion alfo, which we (hall briefly fpeak to from this Note, ^nte That the Gofpel, a°d °nly the Gofpel, can knit the hearts and

"^- " mindes of men together i^ a fblid peace and love. This ( next the reconciling us to G°d and our felves ) is cfpecially. defigned by Chrift iaphe Gofpel -y and truly thofe without this, would not fill up the Saints happineiTe , except God fliould make a heaven for every Chriftian by himfelf to live in. fob* 'Baptifts Mi- ♦ niftery ( which was as it were the preface to , and brief contents

of the Gofpel) was divided into thefe two heads^ To turne many of the children of Jfrael to the Lord their God, Luke 1 . 1 6. and to turn the hearts of the fathers to the children, v. 17. That is, to make them friends with God , and one another. This is the na- 1. tural effed of the Gofpel, where it is powerfully and fincere- ly embraced , to unite and endeare the hearts of men and wo- men in love and peace together , how contrary foever they were before. This is the ftrange Met amorphous , which the Prophet fpeaks fhall be under the Gofpel, Jfa.u.S* The Wolfe Jhall dwell with the Lamb^nd the Leopard lie down with the Kid. That is, men and women, between whom there was as great feud and enmity, as is betwixt thofecreatures^ thev {hall<etfweetlya- gree, andlieinoneanothers b fomes peaceably ; and how all this, but b) the erflcacie of the Lofpelon their hearts? fo ver. 0. for the earth Jha/l be full of the knowledge of the Lord, indeed it is in the dark when men fight, and draw upon one another in wrath and ft ry •, if GofpeMight comes once avingly in, the fw. rd will foone be put up • the fweet * pint of love will not fuf- fer thefe doings where he dwells, and fo peculiar is thisblelfing to the Gofpel, that Chrft appoints tt for the badge and cogni- zance by which they flvul.l not <>nly know one another, bat even ftrangers fhould b? able to know them from any other fcA and fort or men in the world, JohniT,, 35. Bjthii jhall all men knw th.it je are my dtfciples^ that ye love one another ^ aNoblemansfrrvantisknowna.faa'c as hecanwelLbe feen,by

the

The Gofyel of peace, q n

the coat on his ba k, whofe man he is ^ fo faith Chrift, (hall all men know you , b\ y« >u mutual love, that you recaine to me and my » ofpel Jf we would judge tunouflyof wine, what is its natutal relifh , we muft cafte of it, before it comes into thehuck- fters hands, or alter it is refined from its lees; fo the ^eftway to judge of the .jolpel , and the truit it bears is to cafte of it ei- ther when it was profeft and embraced with moft fimplicity^ and that was without doubt in the firft {.iromulgation, or, fecondly, when it (ball have its full eh\ don the he< rts • f men, and that is in heaven- in both thefe though chiefly the laft, this ^eace will appear to be the natural fruit of the Gofpel.

Firft , when the Gofpel was firft preached and embraced, x* what a fweet harmony of peace and admirable onenei'c of heart was thenamongft the holy profefTours of it, who but a while be- fore were either meer ftrangers to .or bitter enemies one againft a- nother? they lived and loved, as if each Chrifti?ns heart had forfaken his own, to creep into his brothers bofome. They alienated their eftates , to keep their love entire -t they could give their bread out of their own mouths to put it int* their brcth^ens that were hungry-, yea when their love to their fellow Chriftians was moft coftly and heavie, it was leaft grutcht and felt by them; fee thofe blelTed fouls, Atlsz.^6. the) fold their pejfeftiens and goods , and parted tt all men , as every one had need-, and they continuing daily rpith one accord in the Tem- ple , and breaking of bread from houfe to houfe , did eate their bread mtb gladnejfe and fingleneffe of heart. More , they are more merry now they nave been emptying of their baj,s by charity, than if they had come from filling them by worldly traffique*. So notorious was the love of ( hriftians in the Primitive times, that jhc very Heathens would point at them, as Tertullian faith, and fay, See horvthey love one another-, And therefore, if lefle love and peace be found now amongft C hrifti- ans, the blame lies not on the Gofpel but them ^ the Gofpel is as peaceful, but they are minus Evangelic*, lefle evangelical , as we (hall further (hew.

Secondly, look on the Gofpel as at laft in the complement of 2.

all in heaven ; when the hears of Saints (ball be throughly Gof- pelized, and the promifes concerning the peaceable ftate of Saints have their full accomplilhmenr : then above all , this peace of

Gggz *e

, 2 The Gofiel of peace.

i.

the Gofpcl will appear. Here it put out and in , like a budding flower in the Spring , which one warm day opens a little,and an- other that is cold and fhai p (huts againe. Thejtkr.cc inthu lw- er heaven (the Church on earth) is but for the lpace of halfe an hovr^Rtv. 8. i. Now there is love and peace among Chriltiar.s^ anon fcandals are given , and differences arife, which drive this fweet lpring back;, hut in heavea it is full blown, and fo continues to eternity. There duCenting brethren are made through friends, never to fall out^ there, not only the wound of contention is cu- red, bnt the fear w" ich is here oft left upon the place, is not to be feen on the face of heavens p;ace, to disfigure the beauty of it, which made that Cjerman Divine fo long to be in heaven, where, faid he, Luther a- d Zuingliw are periedly agreed , though they could not on earth.

But I come to give fome particular accout how theGofpel knits the hearts and m nds of men in peace together, and why the Cofpel alone can do this j whiie 1 cleare one , I (hall the other alfo.

Firft, theGofpel knits the hearts of men together, as it pro- pounds powerful arguments for peace and unity; and indeed fuch as are found no where elfe.lt hath cords of love to draw and bind fouls together , that were never weav'd in natures loomc : fuch as wc may runne through all theTopick* of Morality, and meet with none of them, being all Supernatural and of divine revelati- on Epbcf. 4 3. The Apoftle exhorts them to keep the unity of the Spirit in the bonh of pence. And how doth he perfwade them, v. 4,5,6,7. Tir ft, there ucnebodj , but fuch a one as natural Phi- lofphj treats not of ^ I ut a myftical one, the Churchy which con- iifts of feveral Saints , as the natural body of feveral members •, and as it were flange to fee one member to faU out with another, which all are preferved in life by their union together ^ fo much more in the myftical body, isfgrn », one (fir it, that isthefanic holy Spirit, which quickens them all that are true Saints, and is to the whole number of Saints, as the foul is to the whole man, informing every part Now as it were a prodigious vio- lence to th law of natu e , i1 the members by an inteftine wane among thcrnfelvcs , fhould drive the foul out of the body, which gives life to them in union together ^ fo much more would it be for Chriftiaus to force the holy ' pirit from them , by their con- tentions

The Gofpel of peace.

< 1 3

tendons and ftrifes^as indeed a wider d. »or cannot e ifily be opened for him to go out at. Again, it preiTeth unity, from the one hope rf o«r^//i»^,where hope is put pro re fperata ; the blifle we a!l hope for in heaven ; there is a day coming, and it cannot b? far from us, in which we fhall meet lovingly in heaven, and fit at one feaft, without grutching one to fee what lies on anothers trencher ; full fruition of God fhall be the feaft , and peace and love the fweet mufick that fhall found to it ; and what foliy is it for Us to fight here, who (hall feaft there? draw blood of one another here, that fhall fo qu ckly lie in each others boiomes? Now the Gofpel invites to this feaft, and calls us to this hope. I might run thorugh the other particulars, which a; e all as purely Evangelical, as thefe one Lordt we Faith, one Baptifm, but enough to have given you a tafte.

Secondly, the Gofpel doth this, as it takes away the caufe of that feud and enmity, which is among the fonnes and daughters of men, and they chiefly two.The curie of Gcd on them,and their ownluftsinthem.

Firft , [he feud and hoftility that is among men and women is part of that curfe, which lies upon mankinde for his Apoftacic from God. We read, Gen. 3. 17. how the ground was curfed for mans fakei Th&rnes and thifiles fhall it bring forth to thee (faith God,). Bur, a far greater curfe it was, that one man ihould be- come as a thorne and briar to fetch blood one of another. Some have a fancy, that the Rofe grew in Paradife without prickles. To be fure,man, had he not finned.fh' uld never have bin fuch a prick- ing briar , as now the beft of them is. Thefe thornes that come up fo thick in mans dogged, quarrelfome nature, what do they fpeak , but the efficacy of Gods curfe ? The firft man that was borne in the world, prov'd a murtherer- and the firft that died, went to his grave by that bloody murtherers hand j may we not wonder as much at the power of Gods curfe on mans nature, that appeared fo foon in Cains malicious heart, as they did at the fudden withering of the fig-tree blafted by Chrifts curfe ? And truly, it was but fuft with God, to mingle a perverfc fpirit among them who had exprefTed fo falfe a one to him.Thcy deferved to be confounded in their language, and firffer'dtobitcanddcvoure one another, who durft make an attempt upon God himfdf by their difebedience j very obfervable is that in Zccbu. 10.

Ggg 3 c°m»

1.

<j.<4. 1\k Gofpel of peace.

*

compared with the fourteenth. When once the ft ffe tf beaut y, vcrfc i o. (which reprefented Gods Covenant with the fewes) wa^alunder, then prefently the ftaffe of bands (which Signified the brotherhood between 'fuJiah and ftrufttem) was cut alunder al- fo. VV hen a people break Covenant with Cod , they muft not expeft peace among thcmfelves ;' 1 1 is the wifdome of a Prince, if he can, to finde his enemy work at hon-e. As i'oone as man fell out with Cod f behold there is a fire of warre kindled at his own door , in his own nature. No more bitter enemy now to man- kinde, than it (elf. One man is a Wolf, yea a Devil to another. Now , before there can be any hope of true folid peace among men , this curfe muft be reverted • and the Gofpel, and only the Gofpel can do that , where an expedient is found how the quar- rel betwixt God and the finner may be reconciled j which done, the curfe ceafeth. A curfe is a judiciary doome , whereby God in wrath condemns his rebel creature to fomething that is evil. But there is no condemnation to him that u in Chrift. The curfe is gone, no arrow now in the bow of threatning ^ that was (hot in- to C hnfts heart , and can never enter into the beleevers- God may whip his people by fome unbrothcrly unkindnefle they re- ceive one from anothers hands, by way of fatherly chaftilement, (and indeed it is as (harp a rod as he can ufein his difciplinej the more to make them fenfibleof thdr falling out with him. But the curfe is gone, and they under a promife of enjoying peace and unity, which they (hall (when belt for them ) have per;ormed to them.

Secondly, the internal caufe of all the hoftility and feud that is to be found amongft raen,is luft that dwells in their own bofoms; this is the principle and root that bears all the bitter fruit of ftrifc and contention in the world, J <*mes 4 1. From whence come wars and fightings among you ? come they not hence , even of jour lufts that war in jour members ? this breaks the peace with God, our felves, and others. If there be a fiery exhalation wrapt up in the cloud, we muft look for thunder and lightning to fol- low -y if luft in the heart, it will vent it felf, though it rends peace of family, Church, and Kingdome. Now. before there can be a foundation lor a firme folid peace , thefe unruly lufts of men muft be taken down. What peace and quiet can there be while pride, envic, ambition, malice, and luch like lufts , continue to ■ fit

The Gofpel of peace . 4 1 A

fit in throne, and hurry men at their pleafure ? Neither will it be enough for the procuring peace , to reftraine thefe unruly pac- tions, and binde them up forcibly j if peace be not made between the hearts of men, it is worth nothing. The chaine that ties up the mad dog, will in time wear; and fowill all cords break, by which men feeme at prefent fo ftrongly bound together, if they be not tied by the heart-ftrings,and the grounds ol the quar- rel be there taken away. Now the Gofpel , and only the Gofpel, can help us to a plaifter , that can draw out of the heart the very core of contention and ftnfe. Here the Apoftle telling us how himfelf, and others his fellow Saints got cure of that ma- licious heart, which once they were in bondage to, Titus 3.3. We 6Hr [elves were fometimet foolijh and difobedient , ferving divers lufts and pleafures ; living tn malice and envie, hateful, and hating ene another. Well, what was the phyfiek that recove;ed them ? Seer. 4. 'But after the kindnejfe and love of Ood ottr Saviour to- wards man, appeared, not by works of right eeufneffe which we have done , but according to bis mi rcy he [avid us bj the wafting of re- generation and renewing of the holy Che ft. As if he had faid, had not this love of God to us in Chrift appeared, and we been thus wafhed by bis regenerating Spirit, we might have lien to this day under the power of thofe lufts, for all the help that any other could afford us Mortification isa workof the Spirit, Rom. 8.13. If through the Spirit ye mertife the deedt of the flejh , je JhaU live. And the Gofpel is the facrificing knife in the hand of the Spirit; the Word it is called the fword of the Sp iritis that which he ufeth to kill and (lay finne with in the hearts of his peo- ple.

Thirdly, as the Gofpel layes the axe to the root of bittemefTe 3 ,

andftrife, to ftub that up •, fo it fills the hearts of thofe that em- brace, it , with fuch gracious principles as encline ro peace and u- nity i fuch are fe/f- denial, that prefers another in honour before himfelf, and will not juftJe for the wall. Lcng-fufferixg, a grace which is not eafily moved and provoked-, Gentleneffe, which if moved by any wrong, keeps the doors open for peace to come in at again, and makes him eafie to be entreated. See a whole bun- die of thefe fweec herbs growing in one bed/^/. 5. zz.The fruit of the Spit it is love, joy, peace, long- faff eringy^cdn(ffe, aith mc 4r neffe. Mark I pray, this is not fruit that grows in every hedge ^

but

4i6 The Gofpel of peace.

Vft I.

but/r^Vofr^f^WV.FruitthacfpringsfromGofpel-fecd. As the ftones in the quarry , and Cedars as they grow in the wood, would never hive l;enclofe and comely together in the Temple j fo nei- ther coul J the one cut and polilh , nor the other hew and carve themfelves into that fitnefle and beauty, which they all had in thatftately fabrick j No, that was the work of men gifted of God for that purpofe ^ neither can men and women with all their skill and tools of morality, fquare and frame their hearts, fo as to fall in lovingly together into one holy Temple • This is the work of the Spirit, and that alio with this inftrument, and chizel of the Gofpel, to do, partly by cutting orTthe knottinefie of our churlifti natures, by his mortifying grace- as aLfo carving, polifh- ing, and fmoothing them, with thofe graces which are the ema- nations of bis own fwett,meek and holy Spirit,

mini *•»*«» *f»

B

•-&«*■_ „

*** *■£' <fg*

CHAP. XIL

Wherein isJJjewn the difference between the peace that is among Saints , and which is among the wicked. The greatnejje of their fin, who are Mi- mflers of peace ^ andyetflir up flrife^ and the reafon why there is no more peace and unity a- mong Saints in this life.

FIrft, this helps us what to think of that peace ,and love, which fometimes is to be found among the wicked of the world. It is nor true peace, and fc lid love, becaufe they are ftrangers to the Gofpel that alone can unite hearts together. What then (hall we

call

The Go/pel of peace. a \ y

call this their peace ? In fome it is a meer confpiracy, fay ye not a confederacy to all them, to whom this people JhaH fay a con- federacy, Efay 8. 12. The peace of fome is rather founded in wrath to the Saints, than love among themfelves. They areu- - nited, but how ? no other way than Sampfons foxes, to do mif- chief to others, rather than good to themfelves. Two dogs that are worrying one another, can leave off to run both after a hare that comes by them; who when the chafe is over, can to it as fiercely as before. In the fame day dilate and Herod vetre made friends together, for before they were at enmity between themfelves, Luke 23.12. i/fg*w, the peace and unity of others , is founded upon fome bafe lult, that ties them together ; thus fhall you fee a knot of good-fellows ( as they mifcall them- felves ) (it over the pot with abundance of teeming content in one anotherjand a pack of thieves,when upon a wicked deiign, jug and call one another together,(as Partridges their fellows,) faying, come with tts,caft in thy lot among us, let its all 'have one purfe^Vrov* 1 . 1 4. Here now is peace and unity; but alas .' they are only brethren in iniquity. Thirdly ^ wbere it is not thusgrofs, as k cannot indeed be denied but there are fome that never fek the'power of the Gofpel, fo as to be made new creatures by it, who yet hold very faire quarter one with another, and corre- fpond together ; and that not on fobafe,and fordid an account, among whom fuch offices of love are reciprocated, as do much fvveeten their lives, and endear them one to another ; and for this they are much beholden to,the Gofpel, which doth civilize oft,where it doth not fan£tihe. But this is a peace fo fundamen- tally defective , that it doth not deferve the name of true peace.

Fir ft, it is in cortice,mn tn corde;fapzvdcia.[ and external,nor. invard and cordial ; we may fay, rather their lufts are chained from open warre, than their hearts changed into inward love- As the bea(ts agreed in the Ark pretty well,yet kept their hoftile nature, fo do unregenerate men.

Sesondh, ' Tit unfanBifed peace. Fir ft , becaufe while they feem to have peace with one another, they have not peace with God ; and it is peace with God takes a- way the curfe. Secondly, becaufe it proceeds from unfandtified hearts; it is the Altar that fanftifles the gift; the heart, the

H h h unity.

4 1 8 T7j* Gofpel of peace .

i\Y\uy. simicitia non eft nift inter bonos. A Heathen could fay, true love and friendship can only be between good men ; but: alas he knew not what made a good man. When God intends in mercy to make the hearts of men ^,he firft makes them «*», E2ek.ll.i9. and J will giv them on c heart, and I will put, a new ipirit within yoti ; the peace of the right kindejisa fruic of the Spirit, and that fanclities before it unites. Thirdly , becauTe the end that all fuch propound in their love is carnal, not fpirituaJ. As Auftw did not admire Cicero for his eloquence and orato- ry fo much,as he did undervalue and pity him,becaufe the Name of Jefus Chrift was not to be found in him ; fo this draws a black- line upon carnal mens peace and unity ; nothing of God and ChrilUn it.Is it his glory they aime at ? Chrifts command that binds them to the peace ? no alaslherc is the ftill voice/out God is not.in it; their own quiet and carnal advantage is the pr mum mobilefttict and unity are fuch good guefts,and pay fo well for their entertainment,that this makes men who have no grace, ("if they have but their wits left ) defirous to keep up an external peace among themfelves.

In a word;it is a peace that will not long laft,bscaufe it wants a ftrong cement;ftones may a while lie together without mor- ter, but not long. The only lafting cement for love, is the blood of Chrift,as Auftin faith of his friend Alypim and himfelf,they were [anguine Chrift 1 glutmati, Vje 2. Secondly, is the Gofpel a Gofpel of peace in this fenfe,as ta- ken for unity and love ? This dips their fin into a deep die,who . abufe the Gofpel to a quite contrary end ,• and make it their in- ternment to promote ftrife and contention withall; fuch the A-. poftle fyzaVsofyFh:I.i.l $.fome indeed preach Chrift out of envy andftrife.lht Gofpel of peace is aftrange text,one would thinV to preach c(ivifion,and raife ftrife from;and the Pulpit as ftrange. a Moi:nt for to plant the battering pieces of contention on. O how ftrangely do thefe men forget theirLordthat fent them, who is a Prince of pea&ifA their work,which is not to blow a trum- pet of fedition and confufion,. or found an alarme to battel,but rather a joyful retreat from the bloo.7 fight, wherein their lu(ta had engaged them againft God and one another ? Indeed,there is a war they are to proclaime, but 'tis only againftiin and Satan -, and I am fure we are not /it to march out againit them,

till

T/# Gofpel of peace. aiq

till we can agree among our felves. What would the Prince think of that Captain, who inftead of encouraging his fouldiers to tall on with united forces, as one man againft the common enemy,fhould make a fpeech to tet his fculdiers together by the ears among themfelves? furely he would hang him up for a trai- tour.Good was Luthers prayer, zA Volhrc glor'ofo^ a Tajfore ■coxtextiofofl' Inutlllbut ciuxjtlonibus liberet Ecclefiam Dcw.Front a vain- glorious Dotlor^a con entlous PajloHryand nice qaefiioxSythie Lord deliver his Church. And we in thefe fad times have reafon to fay as hearty an Amen to it, as any fince his age. Do we not live in a time,when theChurch is turned into a Sep lifters Schoopl where fuch a wrangling and jangling hath been, that the preci- oufeft truths of theGofpel are loft already to many (whole eyes are put out with the duft thefe contentions have railed ) and they have at laft fairly difputed themfelves out of all their fo- ber principles ; as fome ill-husbands that light among curning gamefters, and play all their money out of their purfes. O woe to fuch vile men, who have proftituted the Gofpel to fuch de- viliuH ends. God may have mercy on the cheated fouls to bring th:m back to the love of the truth. But for the cheaters, they are gone roo far towards hell, that we can look for their return.

Thirdly, this gives us the reafon why there is no more peace fjfe and unity among the Saints themfelves ; the Gofpel cannot be faultedjthat breaths peace. No ! it is not becaufe they are Go- fpellers, but becaufe they are but imperfectly Gofpellized, that they are no more peaceful ; the more they partake of the fpirit of the Gofpel, thelefle will they be haunted with the evil fpirit of contention and ftrife. The beft of Saints are in part unevan- gelical in two particulars, from which comes all the unkinde quarrellings,andunbrotherly contefts among them.

Firft,in their judgments//)^ know but In partyand proyhecie but In part, i Cor.i 3.9. he that pretends to more,boafts without his meafure, and doth thereby difcover what he denies, his igno- rance ( I mean in the Gofpel. ) And this defect and craze, that is in the Saints judgments, expofeth them fometimes to drink m principles that are not evangelical. Now thefe are they that make the buffle, and difturb their peace and untty.All truth is re- ducible to an unity; like lines they lovingly meet in one Center,

Hhh2 the

4 q o IheG ofpel of peace i

the 9'oi «■/ fr^r/j ; and are fo far from jullling and c]a:'hing,that ( as liones in an arch ) they uphold one another. And they which fo Tweet Iy agree in one, ca not learn us to divide. No, it is this ft ranger ,Errourjhat creeps in among the Saints,and will needs be Judge ; this breaks the peace, and kindles a fire in the houfe, that in a while, if let alone,will be feen at the houfe-top. W'holefome food makes no diiuubance to a healthful body; But corrupt food doth prefently make the body feverilh and unto- ward, and then, when the ma-n is diftempered, no wonder if be begins to be pettiih and peevifh;we have feen it by woful experi- ence. Thofe from whom we had nothing but fvyeernefle and love, while they fed on the fame difh of Gofpel-truth with us , how ttrangely froward are they grown, fince they have taken down fome unevangelical and erroneous principles ? that we ;:now not well how to carry our felves towards them,they are fo captious and quarrelfome ; yea,at the very hearing of the Word, if they have not yet forgot the way to the Ordinance , what a diftafteful behaviour do many of them (hew? as if every word went againft their ftomack, and made them fick. O Sirs,let us not blame the Gofpel ;it is innocent as to thefe fad contentions among u?. Paul tells us where ro finde a father for this brat of ttrife ; feeatwhofe door he directs us to lay it, Rom. 16. 17. JNcw J befecchyou brethren jnarkjlem rthu h caufe divifions and, offences contrary to the doftrlne ye have lamed. Where I pray obferve how he clears the Gofpel; this dividing quarrelling fpi- ritis contrary to the Gofpel ; they never learn 't it in Chrids School;and t\\tntacitely implies,they have it fomewhere e!fe from fome falfe teacher,and falfe doctrine or other. Markjhcm faith he,as if he had faid,obferve them well, and you fhall finde them tainted fome way or other;they have been warminp them- ielves at Satans fire, and from thence have brought a coal with them that dees the mifchief.

Secondly, Chriflinns are in part unevangelical in their hearts and lives. The whole root of finne is not ttubb'd up at once no wonder fome bitter tafte remains in the fruit they bear.Saints in heaven fhall be all grace, and no finne in them ; and then they fhall be all love alfo; but here they are part grace, part corrup- tion,^ fo their love is not perfe6t;how can they be fully fodred Together in unity never tofall out,as long as they are not fo fully

recon-

J he Gofpel of peace. a 2 1

reconciled to G6d(|n point of fan&ification)but now and then there happens fome oreaches betwixt them and God himfejf? And the leffe progreffe the Gofpel hath made in their hearts to mortifie lu(t,and tirengttieri grace,the lefle peace and love is to be expected amon.gthem.The Apoflle concludes from the con- tentions among die Chriiiians at £irjjrtA,chat they were of lit- tle growth in grace jfuch as were not part the child- fpoon and meat, 1 Ci>r.$.2.l have fed you with milk^andnot with meat, for hi- therto ye were not able to bear it, neither yet now are ye able, for y; ere yet cdr>ia/.Nzy,hz conceives this to be fo clear evidence, that he appeals to their confidences if itbenotfo,t«r.:;./*r nhireas there is among you envy wgs, and fir iff, and divifions,ar; ye not car- nal, and wall^ as men ? But as grace ftrengthens,and the Gofpel prevails on the hearts of Chriiiians , Co does love and a fpirit of unity encreafe with it. We fay, older and wifer ; though chil- d ren ( when young ) do fcratch and fight, yet when they get up into years , they begin to agree better. Omne invalidum eft da- tura querulum ; thole that are young and weak,are peeviln and quarrelfome. Age and ftrength brings wifdome to overcome thofe petty differences that now cannotbe born. In the con- troverfie between ^Abraham and Lots feryants, ^Abraham who was the elder and ftronger Chriltian, he was moft forward for peace,fo as to crave 'it at the hands of his Nephew, every way his inferiour ; Paul jyho was a Chriftian higher by the head than others,0 how he excell'd in love'.he faith of himfelf,i Tim. I'. 14. 7 he grace of our Lord was exceeding abundant, with faith and love which is in Jefus Christ : where, faith Matter Calvin , Fides ittcredulitati opfomtur ; dileBio in Chrifio,faviti<e, quam exercusrat adverfm f deles. Faith is oppofed to his former obfti- nate unbelief, when a Phanfee ; love in Chrift Jefus, to the cra- elty heexpreftagainitChriftians, when (breathing llaughter ) he vvenr on a perfecting errand to "Damafctis. Now he was as full of faith, as then of unbelief; now as fire-hot of love to the Saints, as then of cruelty againft them.,But that I quote chiefly the place for, is, to fee how this pair of graces thrive and grow together ; if abundant in faith, then abundant in love.

Hhh.3 CHAP,

422

TbeGoJpel of peace.

CHAP. XIII.

An ExhertaUon to the Saints to maintain peace among tbemfelves > and promote it to their utmojl, from three Arguments.

, •T",Hirdiy,it brings a feafonable Exhortation to all the Saints, Vft 3* JL that they would nourifh peace what they can among them- felves ; you all profefTe to have been baptized into the Spi rir of the Gofpel ; but you do not l"hew it, when you bite and fnarle at one another.The Gofpd, that makes Wolves and Lambs agree, doth notteach the Lambs to turn Wolves, and devoure each the other. Gur Saviour told the two Diiciples whofe choler was foon up, that they wouldbe fetching fire from heaven,to goon their revengeful errand ; that they Tittle thought from what hearth that wild-fire of their paflion came,K know not what fpin't yc arc of, Luke p. ^6. As if he had laid, fuch fiery wrathful fpeech- esdo notfuit with the meek Matter you ferve,nor with the Go- fpel of peace he preacheth to you.And if the GorpeI will not al- low us to pay our enemies in their own coine, and give them wrath for wrath ; then much leffe will it fuffer brethren to fpit fire at one anothers face. No, when any fuch embers or" conten- tion begin to fmoak ameng Chriltians, we may know who left the fpark;no other but Satan, he is rhe great kindle-coal of all their contentions. If there be a tcmpelt (not in rhe aire) but in rhe fpirits of Chriftians, and the wind of their paflions be high nnd loud;it is edtit ro rell who is the Conjurer : O 'tis the Divel, that is pra&iiing his black Art upon their lufis, which. yet are fo much unmortiried,as gives him too great an advantage of railing many times fad fiorms of divifion and ftrife amongtt thcm.Trf*/

and

The Gofpel of peace. a 2 3

jftid Bar/tub its fet cut in a calme together, but the Divel fends a Aorme after them, fuch a ftorme as parted them in the nrdrt of rheir voyage, Acts 1 ^.39. And the contention was (o (harp betwixt fforhythat tl ej departed offtrider one from th: otktrfjfazvz h no- rhin^fnext Chrift and heiven) that the Dive! grutcbed believers more thin their peace and mutual love; if he cannot rend'them from Chrift,(top them from getting heaven, yet he takes fome tif&fure to fee them go thither in a (lorme;like a fluttered fleet fever'd one from another, that they may hive no aflittance i .0 n,nor comfort of each others company ali the way;though, where he can divide, he hopes to mine alfo, well-knowing this to be the moft probable means to efre£t it;one fliip is eafier taken than a fquadron. A Town,ir" it can be but fet on fire, the enemy may hope to take it with more eafe;let it therefore be your great care to keep theDivels fpark from your povvder.Certainly peace among Chrirtians is no {mail mercy, that the Divels arrows fly fo thick at its breaft. Something I would fainfpeak to endear this mercy to the people of God. I love I confeflea clear and flill aire, but above all in the Church among believers, and I am made the more fenhble what a mercy this would be, by the dif- mal confequence of thefe divisions and differences,thaf have for fome years together troubled our aire, and filled us with fuch horrour and confufion, that we have not been much unlike that Land call'd Terra del fog9ythz Land of fmohj ,becaufe of the fre- quent flashings of lightnings and abundance of fmoke found there; what can I compare errour to,better than fmoke?and con- tention to,than fire ? a kind of Embleme of hell it felf, where flames and darknefle meet together to encreafe the horrour of the phce.But to prefle the Exhortation a little clofer ; give me leave to provoke you by three Arguments to peace and unity.

sect, r?

Firfl, for Cirri ft s fake. And me thinks,when begging for kisfakelfhould have no nay. When you pray to God, and dobutufehis nameinthebulinefle, youarefure tofpeed. And why {hould not an Exhortation, that woes you for Chrirts fake,

move

424 TbeGojpel of peace.

1.

move your hearts to duty,as a prayer put up by you in his Name, moves Gods heart to mercy? Indeed, how canlt thou in faith ufe Chritts Name as an Argument to unlock Gods heart to thee, which hath not fo much credit with thy felf, as to open thy own heart into a compliance with a duty which is fo ftrongly fee on his heart to promote among his people ? as-appears,

Firlt, by the folemne charge he gave his Dilciples in this par- ticular, John 1 3. 3 4. -/4 new Commandment I give unto you, that ye love one anotker,as I have loved you,that ye nlfo love one ano- ther. I pray obferve, how he prepares their hearts to open rea- dily,and bid thisCommandment kindly welcomejhe fets his own Name upon it. A new Command 1 give unto yon. As if he had laid, let this command, though as old as any other, Lev.i 9.18. yet go under my Name in an efpecial manner; when I am gone, and the fire of ftrife begins at any time among you, re- member what particular charge I now give you, and let k quench it prefently. Again, obferve how he delivers this pre- cept, and that is by way of gift and priviledge ; A new Com- mandment I givz unto y-)U. Indeed this was Chrifts fare-well Sermon,the very ftreakings of that milk which he had fed them withall ', never drop't a fweeter difcourfe from his bleffed lips ; he faved his belt wine till the h[\. He was now making his will, and amongrt other things that he bequeaths hisdifciples,be takes this Commandment, as a Father would do his feal-ring off his finger, and gives it to them. Again, Thirdly, he doth not barely lay the command before them, but to make it the more afteclual, he annexeth in a few words the mo(t powerful Argu- ment why they fhould^as alio the moft clear and full direction how they might do thi.*, that i> potfible to be given; As I have loved you^that ye alfo love o;ie another. O ChrifHans ! what may not the love of Chrilt command you?if it were to lay down your lives for him that loved you to death, would you deny them? ond flmll not this his love perfwade you to lay down your ftrifes anddtvifions? this fpeaks enough, how much weight he laid upon this Commmdment : but then again obferve, how Chritf in the fame Sermcn>over and over again minds them of this ; which if he had not been very folicitous of,fliould not have had fo large a room in his thoughts then, when he had fo little time left, in which he was to croud and fum up all the heavenly councel and

comfort.

The Gofpel of peace. a^*

•fort that he dcfired to leave with them before his departure; nay,fo great weight he lays on this, that he feeraes to lockup his own joy and theirs together in the care that they (hould take about this one command of loving one another,/^.! 5.1 1. Theft ■things have Jjpofyn unto you that my joy might remain in you ; and that ■jour joj might be /W/.Whatthefe things were, appeares by the precedent verfe, If ye kftVmy Commandment y ye fhall abide i» my love. Thefe were the things chat he fpake of in order to his joy in them, and theirs in him, that they would keep his Com- mandments. Now, to let them know, how high a place their o- bedience to this particular command of love and unity had in his heart, and how eminently it conduced to the continuing hi? joy in them, and filling up their own • he choofeth that above any for his inftance, in order to what he trad laid, as you may fee verfe 12. This is my Commandment , that ye love one another. Ob- ferveftill,howChrift appropriates this Commandment to him- felf. This is my Commandment^ if he would fignihe to them, that as he had one difciple,who went by the name of the difciple whom Jefus hved ; fo he wou'd hav^ a darling commandment, in which he takes fomefingu'ar delight, and that this fhould be it, their living one another. But we are not yet at thelaft link of this golden cha'n of Chrifts difcourfe. When he hath put fome mere warmth into their affedions to this duty , by expofing his own love to them in the deepeft exprcflion of it, even to die for them, verfe J], then he comes on more boldly, and tells them he will own them for his friends, as they arc careful to obierve what he had left in charge with them, ver 14. Teare my friends, if ye do whatf-'cver I ammandyou. And now taking it for granted, that he had prevailed upon them, and they would walk in unity aid love as he had commanded them*, he cannot con- cede the pleafure he takes therein, yea, and in them for it; ver. 15. he opens his heart to them,, and locks no fecret fom them, yea bids them go and open their heart to God and be free to him, as he is ro them, verfe \6. Andmarkfrom what bailed hour all this familiarity that they are admitted to, beares dare. From henceforth I call not you fervants, for the fervar.t h^-.oveeth nrt what hit Lord doth. That iifrom the time that yoa walk dutifully to mt, and lovingly to one another. One would

lii think

The Gofpel of peJce.

2.

think row he had faid enough • But he thinks not fo. In the ve- ry next words he is at it again, verfe 17. Thefe things I command ■lofty thatje love one amtkr j as if all he had left elie in charge with them,had been (ubfervient to this.

A Second thing, that fpeaksChrifts heart deeply engaged in the promoting of love and unity among Chriftian«, is his fer- vent prayer for this. Should you hear a preacher with abundance of vehemency preffe a grace or duty upon the people in his pul- pit, and as foon as Sermon is done, you fhould go under his clofet window, and hear him as earneftly wreftling with God, that he would give his people what he had fozealouily preft upon them-, you would eallly believe the man was in earnerh Our bleiled Saviour hath taught us Minifters whither to go.when we come out of the pulpit and what to do,No fooner hath he don his Sermon to them.but he is at prayer with God for them. And what he infilled oh moil in preaching, heenlargeth moft upon m prayer .unity and peace was the legacy he defired fo much to leave with them, and this is the boon he puts in ftronglywithGod to be- llow on them, ^7.17. 1 1. Father, keep through thine own power, th^e that thou haft given me.And why all this auz? that they may be one as rve are. hs'it he had faid,Father,did we ever fall out? was there ever difcord betwixr us r why then (hould they who .are thine and mine difagree .? fo verfe 21. and again, verfe 23. )rie is plead- ing hard for the fame mercy. And why fo oft ? is it f » hardly wrung from God, that C hrift himfelf muft tugg fo often for it ? No fure. but as Chrift faid of the voice that came from heaven, John 12.30. This voice came not far me, but fo>- year fakes So may 1 fay here, This ingeminated zeal of Chrift for his peoples u- nity and love, it was for their fakes.

Firfi, he would by this raife the price of this mercy in their thoughts-, That fare is worth th.ir care which he counted worth his redoubled prayer (when not a word was fpoke for his ownlife), or elfe he mifplaced his Zealand improved not his time with God, for the bsft advantage of his people.

Secondly , he would make divisions appear more fcareful and dreadful things to his people, by putting in fo manv requeits to God for preventing them Certainly if Chrift had known one evil worfe than another like to come upon his people at his de- parture, he would have been fo true and kind to his children,

as

The Gofpel of peace, 437

as to deprecate that above all, and keep that off. He told his chil- dren what they muft look for at the worlds hand, all manner of fufferingsand torments that their wit could help their malice to devife^ yet Chrift prays not fo much for immunity from thefe, as from unbrotherly contentions among themfclves; he makes ac- count , if they can agree together, and be in love,Saint with Saint, Church with Church, they have a mercy that will alleviate the 0- ther and make it tolerable, yea, joyous- This heavenly fire of love among themfclves will quench the flames of their persecutors fire, at leait the horror of them.

In a wW,Chrift would,as ftrengthen our faith to ask bold'y for that which he hath befpoke for us,fo alfo aggravate thefinneof contention to fucli a height,that all who have any love to Chrift, when they (hall fee that they cannot live in ftrife, but they muft finne againft thofe prayers which Chrift with ftrong cries put up for peace and unity, they may tremble at the thoughts of it.

Thirdly, the price that Chrift gave for the obtaining of this peace and unity. As Chrift went from preaching up peace to pul- ling down peace from heaven by prayer, fo he went from pray- ing to paying for it. Indeed Chrifts prayers, are not a beggars prayers as ours are •, he prays his Father that he may only have what he pays for. He was now on the way to the place of pay- ment, Calvary, where bis blood was the coyne he laid down for this peace. I confefs peace with God was the chief pearl, that this wife Merchant C hrift bought tip for his people. But he had this in his eye alfo • and therefore the Sacrament of the Lords Supper,which is the commemoration feaft of Chrifts death, as it feals our peace with God, foit fignifies our love one with another, 1 Cor. 10. And need I nowgiveyou any account why our dear Lord purfued this defign foclcfe of knitting his people in peace and unity together 1 Truly the Church is intended by Chiiftto be his houfc, in which he means to take up his reft, and what reft could he take in a houfe all on fire about him? It is his Kingdome, and how can his Laws be obeyed, if all his fub- jeds be in arhubbub one againft another > ixter armafilent leges. In a word,his Church are a people that are called out of the world to be a praife to him in the light of the Nations -, as Peter faith, Cod did viftt t^e Gentiles to tabe mt of them n pesple for his j^jtme, Alts 15.14- that is,a people for his honour ; But a wrangling,

Iii 2 di-

{ g The Gofpd of peace

divided people would be little credit to the name of Chrift ; yea, fuch where they are found (and where alas are they not to be found ? ) they are to the name of Chrift as fmoke, and dire to a fair face , they crock and disfigure Chrift- fo that the world will not acknowledge him to be,who he faith he is,they lead them even into temptation to think bafely ofChnft and his Gofpel , John 17 23. Chrift prays his people may be made perfect in one, and mark his argument ^ 1 hat the world may kjiorv that thou ha/} Cent me ; whofe heart bleeds not to hear Cririit blafphemed at this day, by fo many black-mouths? and what hath open'd them more than the Saints divifions }

SECT. II.

2t The fecond Argument fhall be taken from your felves \

for your own fakes live in peace and unity. Confider your obli- gations to love and unity, your relations call for it. If belie- vers, Paul tells you your kindred, 'Gal. 3 2.7. Te are all the chil- dren of God bj faith in Chrifl Jefns. Not only children of God, fo are all by Creation, but by faith in Jews Chrift alfo. Chrift he is the Foundation of a new "Brother-hood to believers. O Chri- ftians, confider how near you are fet one to another ^ you were conceived in the fame womb of the Church, begot by the fame feed of the Word to this new Creation, whereby, as one faith, you become brethren of the whole blood ^ and therefore, there fhould be the more unity and dear affedion among you than any other, fofephs heart went out more to 'Benjamin^ than any of the reft of his brethren, becaufe he was his brother, both by fa- ther and mother ; if you fall out, who fhall agree ? what is it that can rationally break your peace? Thofe things which ufe to b* bones of contention,and occasion fquabbling among other bre- thren, Chrift hath taken care to remove them all • fo that of all others, your quarrelings are moftchildifh, yea finful i fometimes one child finds him felt grieved at the partiality of his parents affe- ftion,morefet on fome others than himfelf; and this makes him envy them, and they defpifehim : But there is no fuch fond- ling in Gods family, all are dear alike to Chrift, Ephef. 5.2, Walk.

in

¥be Qofpel of peace . a% y

in love, as Chrift hath loved us^ and hath given himfe If 'for tu •• that is, for one as well as another. C hrift in the Church is like to the foul in the body^ he is totm in toto, . & tot tain qualibet parte. Every member in Chrift hath whole Chrift, his whole heart and love,as if there were none befides himfelf to enjoy it.

jfgain, among men though the fatter (hews not fo much parti* ality in hisaffedion,yet oft great inequality in the dift.ibution of his eftate ; though all are child; en, yet not all heirs,and this fows the feed of ftrife among them. Asjd<rc£ found by woful experi- ence. But Chrift hath made his Will fo, that they are all provi- ded for alike,called therefore the common falvation^ Jude^. And the inheritance of the Saints in light, i Col. 12. for the communi- ty. All. may enjoy their happinefs without juftling with, or prejudicing of one another,as millions of people who look on the fame Sunne, and at the fame time, and none ftand in anothers light; methinks that fpeech of Chrift looks a little this way , John IJ.-22. The glory which thou gavefi me, I have given t hem- that they may be one. By glory there I would underftand heavens glory principally ^ Now faith Chrift, J have given it, that is, in reversion, 1 have given it them -? not this or that favourite, but them, I have laid it out as the portion of all finccre believers -y and why? that they may be one • that all fquabbles may be filcn- ced, and none may envy another for what he hath above him , when he fees glor> is his. 'Tistiue indeed, fome difference there is in Chriftians - utwardgarb ^ fome poor, fome rich, and in common gifts alfo, fome have more of them, fome lefle. But are thete tanti? of fuch weight ro commence a warrc upon, among thofethat wait for the fame heaven? If the father clads all his ch-.ldren in the fame cloth, it were fad to fee them ftab one another, becauie onehath a lace more than the other • nay, bet. caufe one his lace is red, and the others is green-, for indeed the quarrel among Chriftians is foretimes, not for having lefs gifts than another, butbecaufc not the fame in kind, though ano- ther as good and ufeful » which pofTibly he wants whom we envy.

Secondly, confider where you are,and among whom; are yon 2^ not in your enemies quarters ? if you fall out, what do you but kindle a tire for them to warme their hands by ? Aha, fo would we have it3 fay they. The fea of their rage will weaken this bank

Iii 3 fail

420 Tfoe Gofpel of peace.

fait enough, you need not cut it for them •, Theunfeafonablenefs of the ftrife, betwixt Abrahams Herdf-men,and Lots is aggrava- ted by the near neighbourhood of the Heathens to them , Gen. IX. J. And there was a ftrife between Abrahams Her df-men, and the berdf-fftenof Lots cattel. And the Canaanite, and Peri^zite dwelled in the Land. To fall out while thefe idolaters lookt on , this would be town-talk prefently, and put thcmfelves and their religion both to fhame. And I pray, who have been in our land, al 1 the while the people of God have been fcuflling? Thofe that havecuriouQy obferv'd every uncomely behaviour among them, and told all the world of it-, Such as have wit and malice enough to make ufe of it for their wicked purpofes. They ftand on tip- toes to beat work^only we are not yet quite laid up and difabled ("by the forenefs of thofe our wounds, which we have given our felves ) from withstanding their fury . They hope it will come to that; and then they will cure us of our own wounds, by gi- ving one if they can, that fhall go deep enough to the heart of our life, Gofpel and all. OChriftians, (hall Herod and Pilate put you to fhame ? They clapt up a peace to ftrengthen their hands againft Chrift ; and will not you unite againft your com- mon enemy? It is an ill time for Mariners to be fight- ing, when an enemy is boring a hole at the bottome of their

(hip. 3. Thirdly, confider the fad confequences of your contec-

ti'">ns. 1. Firft,you put a flop to the growth of grace. The body may

as well thrive in a feaver, as the foul profper, when on a flame with ftrife and contention. No, firftthis fire in the bones muft b: quenched, and brought into its natural temper- and fo muft this unkindly heat be flaked among ChrilHans, before either can grow. I pray obferve that place, Ephef^.i^. But (peak? in? the truth in love (or being (incere in \oxz)ms>.y g row up into him in all things. The Affile is upon a cure, fhewing how foules that at prefent are weak, and then grace rather wan and wither, than growing, may come to thrive and flourilh •, and the receipt be gives is a compofirion of thefe two rare drugs, fmcerity and Uvc-, prefcrve thefe, and all will do well , as v. 16. where the whole body is faid to edific itfclfin love. There may be preaching, but no edifying without love.Qur times are a fad comment upon this Texr. Secondly,

The Gofpel of peace. a^:.

Secondly, you cut off your trade with heaven at the throne or grace; you will be little in prayer to God I warrant you, if much in fquabling with your brethren. It is impotfiblc to go from w;ang ing to praying with a free Spirit. And if lyoufhouid be fo bold as to knock at Gods door, you are fure to have cold welcome, Mat. 5 24. Leave thy gift before the Altar% and 96 tkjTVAj; ft* ft be reconciled to thy bnther^ and then come and tjflr thy gift. God will not have the incenfe of prayer put to fuch flrangefire^ nor willheeatofourleaven'd bread, taite of any performance foui'd with malice and bitternefs of Spirit. Firfir, the peace was renewed, and a Covenant of love and friendship {truck between Lab an and Jacob ^ Gen. 31. 44. and then -2/^.54. facob offered faenftee- upon the M>.unt, and called his brethren to eat bread. The very Heathens thought no ferious bufinefle could be well done by quarrelling fpirits. Therefore the Senatottr: of RomeXife&to vifit the Temple dedicated fevi dtpifitorio, becaufe there they did deponere inifweitias, lay down all their feuds and controverfies, before they went into the Senate to confult of State affaires « durft not they go to the Senate till friends ? and dare we go up to Gods Mtar, bow our knees to him in prayer, while our hearts are royled and fwolne with anger, envy and ma- lice ? O God humble us.

Thirdly, as we cut off our trade with heaven, fo with one an- other-, when two countreys fall out, whofe great intereft lies in their mutual traffique, they muft needs both pinch by the warre. Truly, the Chriftians great gaines com- in by their mu- tual commerce- and they are the richert Chriftiang com- monly, who are leated with greateft advantage for this trade. A9 no Nation hath all their commodities of their own growth but needs fome merchandife with others -, fo there is no Chrinhn that could well live without borrowing from his brethren. There is that which every \oynt fupplieth according to the effetlual iwrlqntr in the meafure oj every part, Eph.4. \6 Paul himfelf is not fo well laid in, but he hopes to get fomething more than he hath from the meaneft of tho e he preached to > he tells the Chrifti- ans at Romey chap. 1 . he longs to fee them, as to impart fome fpi- ritual gift f o them, v. \i. fo faith he, that I may be comforted to- get he; nithjou, by the mutual faith both of yon and mc0 verfe 12.

yea, ,

.2

a 21 The Gojpel of peace.

yea, he hopes to be filled -with their cempanyy Rom. 1 5.24. Ai a man is filled with good chear, he hopes to maki a feaft of their company. Nowxontentions and divifions fpoile all emercourfe among believers. They are as baneful to Chriftian communion, asa.great peftilenceorplagueistothetradeof a Market Town. Communication flows from communion, and communion that is founded upon union. The Church grows under perfecution j that fheds the feed all over the ficld.and brings the Gofpel where elfe it had not been heard of. But divifions and contentions , like a furious ftorm wafhes the feed out or the land with its heart, fat- jiefs, and all.

Fourthly, you do not only hazard the decay of grace, but gro wthoffinne. Indeed it (hews there is more than a little cor- ruptio.! got within doores already, but it opens the door to much more , fames 3 . If ye have hitter envying, and ftrife, glory not-, that is, do not think you are fuch goud Chriftians. This ftaines all your other excellencies^, had ye the knowledge an J gifts ©f holy Angels, yet this would make you look more like Devils than them^ he gives the reafon, verfe\6. for where envying and ftrife ts, there is c on fu ft on and every evil work: Contention is the Devils forge, in which if he can buc give a Chriftian a heat or two, he will no doubt but to foften him for his hammer of tem- ptation. Mofes himfelfwhen his i'pirit was a little hot, ffake unadtifedly with his lips. It muft needs be an occafion of much fin- ring.which renders it impoflible for a man while in his diftemper to=do anyone righteous action. The wrath of wan worketh net the right ecnfn(fs of God. James t.-o. Now what a fad thing is it for Chriftians to ftay-longinthat temper in which they can dj no good to one another, but provoke luf ?

Fifthly ,they are prognofticks of judgement coming. A louring skiefpeaksfoule weather at hand. And Mariners look for a ftorm at fea, when the waves begins ro fwell and utter a mur- muring noifc Hath there been nothing hke thefe among us ? what can we th'nk, buc a judgement is breeding by the louring countenances of Chriftians. their fweHings of heart, anddifcon- icnted p?(Tions vented frv.m their fuolne ipirits, Ifke the mur- iDunngof waters, or run bling of thunder in the aire before a umptft ? When children right and wrangle, now is the time they

may

The Gofpel of peace 423

may expeel their father to cone, and sart the in with his rod, <JMaLq.6.He (hall tirn the heart ol the fathers to the childrjn% And the heart of the ckiliren to tki V fathers, left I fmit the arth with a cttrfe ; Itrife and contention fee a people next door to a curfe. God makes account he brings a heavy judgment upon a people, when him felf leaves them. If the Matter leaves thcihip, it is near finking indeed. And truly no readier way to fend him going, than by contentions. Theie fmoke hi n out of his own houfe. Be of one mindey ( faith the Apoftk ) live Ik fe*cey and the God of peace fhall be with yotey 2 Cor. I :>. 1 1. Lnf iy''?§, if they did not live in peace, they muft not look to have his company long with them. God was coming in <Jte>fes with a great falvation to the Ifraelltestznd as a handiel of the good fervices, he was to do for them , he begins to make peace between two difcontented brethren as they ftrove ; but his kineneife was not accepted, and this was the occafion of many years mifery more that they endured in Egypt. Tfjen fled Mofes at this fay- ingyand was aftranger in the land of Afadian^A&S 7.29. <j4nd no news of deliverance for the (face of fonrty years after yV.^o. And have not our diflfcntions, or rather our reje&ing thofe o- verpures, which God by men of healing fpirits hath offered for peace, been the caufe why mercy hath fled fo faft from us, and we kft to groan under thole fad miferies that are upon us at thisdiy ? and who knows how long .?0 who can think what a glorious morning (hone upon England in that famous Parlia- ment begun 1 ^o.and not weep and weep again to fee our hopes for a glorious reformation, that opened with them, now ihut up in blood and war, contention and confufion ? miferies too like the fire andbrimftone that fell from heaven upon thofe unhap- py Cities of the Plain.

SECT. III.

Thirdly and laftly, O labour for peace and unity for others fake. I mean thofe, who at prefent are wicked and ungodly, among whom ye live ; we are not,faith Aufiin,to defpair of the wicted,but do our utmoft they may be made good and godly.

Kkk g*i«

4 2 4 The Gofpel of peace ,

Qua Htuncrtu fanttorum,femfer de numero in.piorum anUus efl. BecaufeGoi ever calls his number out of the heap and multi- tude of the ungodly world. Now, no more winning means to work upon them,andpave a way for their conversion, than to commend the truths and ways of God to them,by the amiable- netfe of your love and unity that profefTe the fame. This is the cummin-feed that would draw fouls like Doves to the windows. This is the gold to over-lay the Temple of Godf the Church ) fo as to make all in love with its beauty, that look into it. Every one is afraid to dwell in a houfe haunted with evil fpirits. And hath hell a worfe than the fpirit of divifion ? O Chriftians agree together, and your number will encreafe. It is hid, j4&s 2. 46. 7 ley comiKMid daily with one accord in the Tentple^and breaking breadfromhoufeto houfey did eat their meat with gladneft and Jixglexejfe of heart. And mark what ioWows^v.^-jjhey had favour ■with all the people yand the Lord added to the Church daily fitch as fkoftld be faved. The world was fo great a ft ranger to love and peace, that it was amufed and fet of conhdering, what heaven- ly doctrine 'hat was, which could fo mollifie mens hearts, plain thvir rugged natures, and joyn them fo clofe in love together, and were the more eafily penwaded to adopt themfelves into that true family of love But alas, when this gold became dim ( I mean peace among Chriiuans faded,1 then the Gofpel loft credit in the world, and the do&rrme of it came under more fufpidon in their thoughts, who feeing fach clefts gape in her walh.were more afraid to put their heads under trs roof. Cant. 1.7.1 charge yonyO ye daughters of feraj 'x/em^bythe (\oes.andth Hirdes of the $<■ Id) that yc ftWr.otvp^ w wa^emy lav v 11 he pie.. f. Ma- fter Cotton °n the place,0/ the Roes and tiin U 1 of the helJ(\\h\ch are fearful creatures,eaiily feared .iway.yetoih rwife vvillin - to feed wirh rhe (heep, ) taAcs rh . Gentiles to be me n . inclinable to embrace ffie JewM. Religion, but very (oon feared aw^y by the trotblefome (late of it.or any oflenfive carriage of the Jews. And what more offenuve carriage than di vifions and ftrifes ?fee ihem ioyned tog- her, R, m \6.\ -j.Markjh m which cattCe divi- fions and ujjences.li divi\ons,then there are fure to be offences t»lr.n, and many pofT.bly hir< 'ened in their k'nnes thereby Do nor your heats tremble rohyrhe ftumbling block for any to bieak.his neck overPto .elkho ftone over any poor linnets grave,

and

The Gafpel o f peace. a 2 c

and feil him do,vn in it, chat he never have a refurre&ion to grace here, or glory hereafter ? As you woJd keep yor l'elves free of the blood of thole that die in th.ir finnesJQ tike heed of lending any rhin^ by yonr divifioni to the airdening of their fouls in their impenitency.

SECT. IV.

The fourth and laft fort of peace which I thought to have fpo- ken of,is a peace with all the creatures,even the mod fierce and cruel. I called it a peace of indemnity and fervice.This Adam in his primitive ftate enjoyed; while he was innocent, all the creatures were innocent and hfesfefdfc to him;the whole Crea- tion was at his fervice ; no mutinous principle was found in any creature that did encline it in tht leaf! to rebel againft him. When God fent the beafts of the ficld,and fowles of the aire to receive names from him,it was that they fhoulddo their homage to him, and acknowledge him as their Lord ; and that he, by exercifing thataifc of authority over them(in giving them names) might have an experiment of his perfect f though not abfolute and independent ) dominion over them. But no fooner did man withdraw his allegiance from God, but all the creatures(as if they had been fennble of the wrong, man by his Apoftalie had done his and their Maker (by whofe Patent be held his Lo^d- fhip over them ) they prefemtly forget their iubje&ion to him, yea,take up Arm* in their fupreme Lords quarrel again!* Apo- ftate man.And thus they continue in aray againft him, till God a*nd man meet together again in a happy Covenant of peace; and then the Commimon which God in wrath gave them againft re- bel-man is called in ; and in the fame day that God and the be- lieving foul are made friends, the war ends between him and them. HxiftaT* iS. In that Any will I make a Covenant for them with the beafis of the fie Id, and with the fowles of the heaven; and mark the day from whence this Covenant bears date. In that day, that is, in the day that / betroth thee tint c me, fo that our peace with the creatures, comes in by our peace with God.And this being the blefling of the Gofpel, fo muft that alfo. But as

Kkk2 out

2 6 Ibe Gofpel of peace .

our peace wich God is not fo perfectly enjoyed in this life, but God hath left himfelf a Iibercy to chaftife his reconciled ones, and that ihirply too ; fo our peace with the creatures doth not hinder, but that they may be ("yea often are) the rod which God ufeth to correct them with : The water may drown one Saint, and the fire confume another to afhes,and yet thefe crea- tures at peace with thefe Saints, becaufe they are not fent by God in wrath againft them, foranyreal hurt that God mean* them thereby. This indeed was the Commiflion that he gave all the creatures againft Apoftate man as part of his curie for his fin. He fent the creatures againft him (as a Trince doth his (jexcral againft a company of traytors in armes againft him ) with authority to take vengeance on them for their horrid re- bellion againft: their Maker. But now the Commiflion is alter'd, and runs in a more comfortable ftraine. Go fire, and be the Chariot in which fuch a Saint may be brought home from earth to me in heavens glory. Go water, waft another ; and fo of all the reft. Not a creature comes on a worfe meffage to aSaintj'tis true,they are (harp corrections as to the prcfent fmart they bring ; but tney are ever mercies,and do a friendly office in the intention of God, and happy iffue to tht believer. iAH thmgs tcorkjogether for geod to them that love (W,Rom.8.28. And the uifoslle fpeaks it as a common principle well known among the Saints ,Wir know that all things wor^ &c. as if he had faid, Where is the Saint that doth not know this ? And yet it were happy for us if we knew it better ; fome of us would then pafs our days more comfortably than now we do. But I intend not a difcourfe of this ; let brevity here make amends for pro- fixity in the former.

CHAP.

The G&fpel of peace.

437

CHAP. XIV.

The duty of a Chriftkn to ft and Jhod with a heart prepared for alt ft*j}eringsy with one reason of the point.

W

E come to the third Enquiry or Queftion from thefe words propounded.

SECT. I.

«2«*/?.What is meant by t hit preparation of the Gojpel of fe-jce, with which the Chriftians feet are to be ftiod ? or thus, W hat grace doth this preparation,with which we are to be /hod, fig- nifie ? And why call'd the preparation of the Cofpel of An[iv% peace ?

Anfw. As for the grace held forth by this Preparation of the Cofpe/y &c. I finde great variety in the apprehentions of the learned, and indeed variety rather than contrariety. I fhall therefore fpare the mentioning them, (many of whkh you may finde in a bunch collected by the Reverend Doctor Gouge upon the place with his thoughts upon them ) and crave the bold- neffe to lay down (with due refpe& to others) the apprehenfions I have had thereon ; which I conceive, will rather ampliate> than thwart their fenfe. Now what this *ni(MtoU, or prepara- tion is, will beft appear byconfideringthe part it is deugn'd for; and that is the foot ,the only member in the body to be fhod,and the piece of Armour it is compared to,and that is the foxld'rrj

Kkk3. jfcwfj,

j/jm.", which ( it right J is to be of the (trongeft make,being not fo much intended for finery as defence ; and that fo neceflary, that for wane of it alone, the fouldier in fome cafes is di abled •for fervice ; as when hi is called to march far on hard ways,and thofe (maybe) ftro.ved with (harp (tones; hew long will he go ( if not iliod ) without wounding or foundring ? or if the way be good, but the weather bad, and his feet not fenced from '-the wet and cold, they are notfo tar from the head, but the cold got in them, may ftrike up to that ; yea, bring a difeafe on the whole body, which will keep him on his bed, when he (hould be in the field : As many almolt ire furfeited, as (lain in . arniie \ Now what the foot is to the body,that the will is to the fool. The foot carries the whole body, and the will the foul; yoa, the whole man, body and foul alto.V oltwtaf cfi hcomotiva facylcas ; we go whither our will fends us. And what the fhooe istoihefoor, that preparation, or if you pleafe a readinefs and alacrity is to the will. The man whofefect are well fhod, fcars no way;?, but goes through thick and thinjfoule or fair , (tones or (traws, all are alike to him that is well fhod ; while the bare-footed man,or flenderly (hooed,(hrinks when he feels the wet, and fhrieks when he lights on a (harp (tone. Thus when the will and heart of a man is prompt, and ready to do any work,the man is as it were fhod and arm'd againft all trou- ble and difficulty, which he is to go over in the doing of it. They fay,the Injh tread fo light on the ground, that they will run over fome bogs, wherein any other almoft would flick or (Ink. A prepared ready heart I am fure will do this in a fpi- ritual fenfe j none can walk, where he can run ; he makes no- thing of arfli£ion$,yea,perfecutions,butgoes Tinging over them; David never fo merry as in the Cave, Pfal. 57. and how came he fo ? My heart is prepared \my heart is prep a red , (faith he) I will ftvg and e^ive praife.lt Davids heart had not been fhod with this preparation, he would not have liked his way fo well he was in ; you would "have had him fing to another tune,and heard him quarrel with his deftiny,or fall out with his profeffion,that had put him to fo much trouble, and driven him from thepleafures of a Princes Court,to hide himfelf under ground in a Cave from -thofe that hunted for his precious life. He would have fpent his breath rather in pitying and bemoaning himrelf,than in prairlng

o

the preparation of the Gofpel of peace. 4 3 9

ofGodjan unprepared heart that is not well fatistfed mthjts work or conditionings backhand though it may be brought to fubmit to it with much ado,yet it is but as a foundred hprfe on a (tony way, who goes in pain every ftep, and would Oft be turning out of the path, if bit and whip did not keep him in.

£*rft. 2. But why is it called the Pr poratlon of the Gojpel £>ueft. 2. *f 'Tease}

^/w.Becaufe the Gofpel of peace is the great inftrument by Aifa>. which God works the will and heart of man into this readinefs and preparation to do or fuffer what he calls to. Tis the bufi- nefle we are fet about, when preaching the Gofpel, to make a willing peoplefifol.llo. To make ready a people prepared for the Lord^Luk. 1. As a Captain is fent to beat up his drum in a City, to call in a company that will voluntarily lift themfelves to fol- low the Princes wars, and be in a readineflfe to take the field,and march at an houres warning : Thus,the Goffel comes to call o- ver the hearts of men to the foot of God,toftand ready for his fervice whatever it coRs them ; now this it doth as it is a Gojpel of peace. It brings the joyful tydings of peace concluded betwixt God and man by the blood of Jefus; and this is fo welcome to the trembling confcience of poor finners, who before melted away their forrowfuldays in a fearful looking for of judgment and fiery indignation from the Lord to devoure them as his ad- verfaries ; that no fooner the report of a peace concluded be- twixt God and them founds in their ears by the preaching of the Gofpel ,and is certainly conftrm'd to be true in their own con- fciences by the Spirit,wh© is fent from heaven to feal it to them, and give them fome fvveet gulf of it, by /hedding abroad the fenfc of it in their fouls;but inftantly there appears a new life in them,that they who before were fo fearful and Ihy of every pet- ty trouble,as toftart and boggle at the thought of it (knowing it could brin» no good news to them ) are now ( fhod wirh the preparation of the Gofpel cf peaceable to go out fmilin°ly to meet the greateft fufferings that are, or can be on the way to- wards theru, and fay undauntedly to them ( as once Chrift did to thofe that camewith fwords and (iaves ro artach him ) whom fsek^je} being jufiifed by faith jve have peace wit. God, (faith the ApoiileJ %j>m.^.i. And thu, how mightily doth it work?

eyen

^ * a And your feet jhod with

even to make them gUry in tribulations. The words opened, aftV'dthefe two points.

Dott.i .It is our duty to be always prepared,and ready to meet wich any trial, ^nd endure any hardlhip which God may liy out for us in our Ch iftiin wtrfare.

Dott. i. The peace which the Gofpel brings and fpeaks to 2* the heart, will make the creature ready to wade thorough

any trial or trouble that meets him in his Chriftian courfe.

i.

SECT. IT.

tDoB. t. We ought to maintain a holy readineffe of fpirit to endure any hardfhip which God may lay out for us in our Chri- ftian courfe ; Saints are fure to want no tryals and fufferings: Thwfe(asChriftfaich of the poor ) wejhallhave alwayes with us. The bloody fweat which Chrift felt,(ignified ffairh Augptfllne) the fufferings which in his whole myttical body he ftiould endure. Charts whole body was lift upon theCrofle, and no member muft now look to efcape the croflfe; And when the crofle comes, how muft we behave our felves towards it ? It will not fpeakus Chriftians,that we are meerly pafiive, aid make no notorious refiftance againft the will of God ; but we muft be active in our patience ( if I may fo fpeak ) by fhewing a holy readineffe and alacriry of fpirit to be at Gods ordering,though it were to be led down into the very chambers of death it felf. That Epitaph wouldnotbecomeaChriftiansgrave-ftone,whichI have heard was engraved upon ones Tomb, and might too truly on moft that dye, Here lies one againfi his will,Holy Taul was of a better minde, ABs 2 1 .1 1. 1 am ready not only to be bortnd^but alfo to dye at Jcrufalem fir the Name of the Lord ft fits. But may be this was but a flourish of his colours when he knew the enemy to be far enough off ; he may yet live to change his thoughts, when he comes to look death in the face.No,what he hathfaid, he ftands to,! 7 im,q.6.1 am now ready to be offered,and the time of my de- parture is at hand, a-TivAficuy he fpeaks of it, as if it were al- ready done ; indeed he had already laid his head on the block,

and

the preparation of the Gcfyel of peace, a 4 1

and was dead before the ft roke was given, not with fear ( as fome have been) but with a free resignation of himfelf to it ; and if a malefa&our be nviliter mo thm, dead in a Law fence, as foon as the fentence is out of the judges mouth, hough he lives fome weeks after ^ then I am fure in a Gofpel fenfe we may fay, thofe are dead already, that are ready to die , that have freely put themfelves under the fentence ofic in their own wiliingnefs. And this alacrity and ferenity that was on Pauls fpirit, was the wore remarkable,if we confider how clofe he ftood to his end. Indeed fome from the word , o-Wfjy** ( which properly (ignifieth a li- bation or drink-orferingj conceive that Paul knew the very kind of death which he fliould fuffer, namely Beheading . and that he alludes to the pouring ou of blood or wine, ufed in facrifice, as that kind of facrifice, which did heft illuftrate the nature of his death, viz. the pouring out his blood; which he did as willingly offer up in the fervice of Chrift and his Church, as they did pour out their wine in a drink-offering to the Lord. We (hall now give fome rational account of the point , why we are to be ready and prompt at fuffcring-work. The Reafons of the point (hall fall under two heads. Firft,taken from Chrift, for or from whom we fuffer. The fecond, from the excellency of fuch a tem- per , as this readinefle to endure any hardftiip im- ports.

Firft, in regard of Chrift. 1. He commands it. 2. He de< fervesit.

SECT. III.

Firft,he commands it. Indeed this frame of fpirit is implyedin every duty ,as the modus agendi, that qualification, which (like the ftamp on coine) makes it currant in Gods account, Th.'$ 1, put them in mind{ faith the Apoftle) to be ready te> every good voork^ be it aftive or pafiive9they muft be ready for it,or elfe all they do is to no purpofe. The word there is the fame with this in the Text, and is taken from a vetfdthat is fafhioned and fitted for theufe the mafter puts it to , wedo not like, when we are to ufe a veflel (cup or pot) to have them out of the wav, or to mend.*

Lll and

4V

And yonrfestfljjcl with

"and Jcoureat that ime we call for them, but look to find them at hand on the (hdf, clean and tit for prefen: ufe , or our fer- vants (hall hear o it. Ihus Godexpe&> we (hould keep our hearts clean from the defilements of finne , and our affedions whole and entire for himfelf; that they be not lent out to the creature, nor broken and batter'd by any inordinacy .of delight in them left we (hould be to feek when he calls us to do or furTer ; or be found very unprepared,without much ado to fet us to right, and make us willing for the work.as the. fame Jpoflle yzTim.2.~\. if a man therefore purge himfelf f rem thefe, hefhallh a veffelnnto honor -faiSified and meet for theMaflers ufetand prepared unto every qood wo>k Now, as God commands thisreadinefs in all, foe* specially in fuffering-work, Lnke 9.23 . If any man will cme after mt, let him den) him(elf, and tak^e tip hU crojje daily and follow me. Thefe words may be called the Chriftians Indenture ; Every one that will be Chnfts feravnt, muft feal to this,before he hath leave from Chrift to call him Mafter •, wherein you fee the chief provi- fionC hrift makes, is about fuffering work , as that which will moft try the man. If the fervant can but fadge with that, no fear but hee'l like the other part of his work well enough v Now , I prayobferve, how careful Chrift is to engage the heart in this work •, he will have his fcrvants not only endure the hardship of hisfervice, butftiewthcirreadinefsinit alfo ; four remarkable pillages are put in for this purp. fc.

Firft.he mufldeny himfelf ,t\\2£ is^eJiver up his own will out of hi; own hands, and from that day that he enters into Chrifts fer- vice , acknowledge himfelf not to be ftti juris, at his own difpofe-, whatever Chrift bcares , he cannot , to hear his fervants ( when fent by him on any bufinefTe ) fay , J will not.

Secondly^ He tells them the wr rft at firft,and choofeth to fpeak ofthecrofs they muft bear, rather than the Crown they (hall atlaft wear-, and withal, that he expects they (hi u!d not only brar it (this the wicked do full fore a^infr rh.ir wills) but alfo take it up . Indeed he doth not bid them maKe the crofs , runne themfelvesiiit trouble of their own head, but hee'l have them take that up which he makes for them ; tharis notftep out of the way by any dnful (hifc to efcape any ttoub'e, but to accept ofthe burthen God layes for them, and go chea iu!y under ict

yea,

the prep. ir at km of t be Cofpel of peace. a 4. 3

yea, thankfully, as if God did us a favour to employ us in any fufferingforhim , we d> rot take fo much p.unes as to ftoop to takeup that which is not worth lomtthing- Chrift will have his people take up thv cro s, as one does to take up a pearl that lies on the ground before him.

Thirdly, this they 'muft do every day, 4nd ta\e up his crofs dai- ly ; when there is none n bis back, he muft carry one in his hearc, chat is,continually b p cpanng himfelf to (hnd ready for the ft it call ; as- Porte s ftand at the Merchants doors in London, waiting when their Matters have any burthen for them to carry. T hus <P4#/profeiTeth^ d>ed daily; how, but by a readinefs of mind to die? Hefethimfclf in apofture to bid Gods meiTenger wel- come, when ever it came. This indeed is to take up the crofle daily ; when our prefent en j >yments do not make us ftrange to, or fall out with the thoughts of future trials. The Jews were to cat the Pafleover with their lovnes girded, their fh es on their feet, and their ftaflfc in their hand, andallinhafte, Exod. 12.11. WhenGodisfeaftmg the Chriftian vvith prefent comforts , he muft have this Gofpel-ihoe on, he muft not fet to it as if he were feafting at home, but as at a running meal on his way in an lane, willing to be goners foon as he is refrefht a little for his jour- ney.

Fourthly, when the crofs is on, what then ? then he muft fo/lotv drifts not ftand frill and fre ,but follow ; not be drawn and hail'd after Chrift, but follow, as a f uldier his Captain voluntarily j Chrift doth not as fome Generah,drive the < ountrey before him, and mafce his fervants fight whether th y will or no>it he invites them in, H>/ea2.T4 I rvi - allure her into the rcildernep j Indeed a gracious heart follows Chrift into the Wildernefs of a iiift on, as willingly as a lover his beloved into fome f litary privare Ar- bour or Bower, there to fit and enjoy his prefence. Chrift ufeth arguments in his Word, and by his Spirit fo fatisfa&ory to the Chriftian, that he is very willing to follow him ; as thepati- ent,who atfirft,may be3rtirinks and draws back,when the I hyfici- an talks of cuttiug or bleeding, but when he hatb heard the 1 ea- fons given by him why that courfe muft be taken. and is convinced 'tis the beft way for his health, then he very freely p:ts forth his arme to the knife, and thanks the Phyti ctan for his pains.

Lll 2 SECT.

.. , And your feet Jhod with

E.

SECT. IV.

Secondly, ChriiV deferves this frame of fpirit at our hands, Of many, take but two particulars, wherein this will appear. Firft,if we confider his readinefs to endure trouble and forrow for us.Secondiy,his tender care over us, while we endure either for, or from him.

i. His readinefs to endure forrow and trouble for us; when

God called him to the work of Media tourthip, he found the

way laid with {harper (tones (.1 hope ) than we do in the road

that is appointed us to walk in. He was to tread upon fwords

and pikes, all ma nner of forro ws, and thofeedg'd with the wrath

of God 5 this was the (harpeft ftone of all ( which he hath taken

out of our way) and yet how light did he go upon the ground? O

had not his feet been well ftiod with love to our fouls, he would

foon have turned back, and faid the way was unpaflable -, but

on he goes and blunts not • never did we (inne more willingly ,

than he went to furTer for our finne. Lo, 1 come, (faith he to his

Father ) / deliglst to do thy will, O my God, thj Law is within my

heart, Pfalme4o.7. O what a full confent did the heart of Chrift

rebound to his Fathers call ? likefome cccho that anfwerswhae

is fpoken twice or thrice over. Thu«, when his Father fpeaks to

him to undertake the work of faving poor loft man, he doth not

give a bare aflent to the call, but trebbies t •, i come, I delight t»

do thy witty yea, thj Law is in my heart. He was fo ready , that

before his enemies laid hands on him, he ( as it were ) laid hands

on himfelf, in the inftituemgof the Lords Mipper, and there

did Sacramcntally rend the fltfhof his own body, and broach his

own heart to fill that ^up with his precious blood, which

with his own hand he gave them, that they might not look upon

his death now at hand as a meer butchery from the hand ofmans

violence, but rather as a (acrifice, wherein he did freely offer

op himfelf to G<d for them and all believers. And when the

time was come that the fad tragedy fhould beaded, he knowing

the very place whether the trayrour with his black' guard would

come, gees out,and marcheth into the very mouth of t>em O

what a (hame were iy that we (hould be unwilling to go a mile

Of

the preparation of the Gofpel of peace. A45

or two of rugged way to bear fo fweet a Saviour company in his furTerings ? Could ye not watch with me one hour ? faid Chrifi to ^eter, Matth<26.4o. Not with me, who am now going to meet with death it felf, and ready to bid the bittereft pangs of it wel- come for your fakes? not with me? 2.

Secondly, Chrift deferves this readinefs to meet any fuffcring he layes out in his providence for us, if we confider his tender care over his Saints, when he calls them into a fuffering conditi- on. Kind Matters may wellexpedt chearful fervants. 1 he more tender the Captain is over his fouldiers, the more prodigal they are of their own lives at his command. And it were ftrange, if Chrifts care which deferves more, (hould meet with lefs ingenuity in a Saint. Now Chrifts care ap- pears ,

Firft, in proportioning the burthen to the back he layes it on. That which over-loads one (hip, and would hazard to fink her, is but juft ballace for another of greater burthen. Thofe fufferings which one- Chriftian cannot bear, another failes trim and even under. The weaker flioulder is fure to have the tighter carriage. As /W burthen* d fome Churches ( which he knew more able) to fpare others •, fo Chrift to eafe the weaker Chri- ftian, layes more weight on the ftronger. Paul laboured more abundantly than them all, he tells us j I Cor. IJ. ia. But why did Chrift fo unequaHy divide the work ? obferve the place, and you (hall find that it was but neceflary to employ that abunaant grace he had given him. His grate (faith he j which was be flowed on me, was not in vain, but 1 laboured more, &c.i There was fo much grace poured into him, that fome of it would have been in vain, if God had not found him more to do and furter than the reft. Chrift hath a perfed rate by him of every Saints fpiritual eftace, and according to this all areaiTeft, and fo none are op- prefTed. The rich in grace can as eafily pay his pound, as the poor his penny. P<««/laid down his head on the block for the caufeof hrift,as freely as fome (and thofe true,but weak Cbri. ftiansj would have done a few pounds out of their purfe. Heen- dured death with lefs trouble, than fome could have done ic-> proach for Chrift. All have not a Martyrs faith, nor all the Mar- tyrsfirc. This forlorn confiftscf a few files pickt out of the whe U \ army of Saints. <

Lll 3 .Se-

And your feet (hod rviih

secondly, the confolations he gives them then (in execedings) above other of their brethren, that are not call'd out to fuch hardfervice. That part of an army which is upon action in the field, is fure to have their pay (if their Mailers have any money in their purfe or care or them) •, yea, fometimes, when their fel- lows left in their Quarters are made to ftay. I am fure, there is more gold and filver fpiritual joy I mean, and comfort) to be found in Chrifts camp (among his furTering ones) than t'neir bre- thren at home in peace and profperity, ordinarily can fhew : What are the promifes, but veflels of cordial wine,tunn'd on pur- pofe againft a groaning hour,when God ufually broacheth them > Call upon me (faith God)z'» the day of trouble^ Pfal.50. 1 5 . and may we not do fo in the day of peace ? ycs,but he wcu d have us moft bold with him in a day ot trouble. None find fuch quick dif- patch at the throne of grace, as fufferirg Saints. In the day that I cried (faith David) thou anfweredft mey and gaveft me ftrength in myf6nl,P(.i , 8.3 .he was now at a ftrait,and God comes in hafte to him Though we may make a well friend ftay ( that fends for us) yet we will give a lick friend leave to call us up at mid- night. In fuch extremities we ufually go with the meflenger that comes for us -, and fo doth God with the prayer ; Petty knock: at their gate(who were aflembled to feek God for him El- inor! as foon as their prayer knockt at heaven-gate in his behalf. And truly it is no more then needs., if we conlider the temptati- ons of an afflicted condition •, we are prone then to be fufpici- ousourbeft friends forget us, and to think every ftay a delay, and neglect o us ; therefore God choofeth to (hew himfelf moft kind at fuch a time, As the fujferings efChrift abound in us, fo onr confolation abomdeth a)fo by Chrft,2 Cor. i.$. As man laid 00 trouble, fo C hrift laid in confolation : Both tydes rofe and fell to- gether; whenit wasSp ing-tyde with him in affliction, itwasfo with him in his jov ; we relieve the poor, as their charge encrea- fe h, fo thrift comforts his people, as their troubles multiply; And ow (Cbriftian) tell me, doth not th dear Lord deferve a ready Spirit in thee 10 meet any; furTering with, for,or from him, who gives his fveeteft comforts,where his peopl ufc to n pect iheir faddeir i<:-; ows ? Well ma. thefervant do his work chearfully , when his Mafter n> fo careful 01 him,as with his own hands to bring him his breakfaft into the fields.TheChriftian ftays not til he come

to

the preparation of the Gofpel of peace. a^j

to heaven for all his com fort. There indeed flfal be the full fupper but there is a breskfaft (<-hriftian)of previous joys more or lefe;, which Chrift brings to thee into the field, and mall be eaten on the place where thou endureft thy hardfhip.

Thirdly,in the feafonabie fuecours which Lhrift fends to bring 3. .

them off fafe. He doth not only comfo t them in, but helps them out of all their troubles.Tlure is ever a door more,than the Chri- ffian fees in his prifon,by which Chrift can with a turn of his hand, open away for hisSaints efcape. And what can we defire more?a \l is well that ends well. And what better fecuntycan we defire fo this than the pronv.fe of the greatGod,with whom to lye is impoffible? And I hope the credit whichGod hath in his peoples hearts,isnot fo low,but a bill under his hand will be accepted at firft fight by them in exchange of what isdeareft to them, life it felt not exce- pted. Look to thy felf when thou haft to do with others .- None I $> firm, but may crack under thee, if thou Jayeft too much weight on then^ one would have thought lo worthy a Captain as Vr'.ah was,might have trufted his General,yea his Prince(and he fo holy amanasZJ^/Wwas^ But he was unworthily betrayM by them both into the hands of death.Man may,the devil to be fure will , leave all in the lurch that do his work But if God fets thee on , hee'l bring thee off ; never fear, A hokjhee to that from his lips, when thy faithfulnefs to him hath broughtthee into the briars^e that would work a wonder,rather than let a run-away Prophet pe- rilh in his finful voyage ( becaufe a good man in the main ) will heap miracle upon miracle, rather than thou fhalt mifcarry and fink in thy duty • only be not troubled, if thou bceft call over- board(like fc»ah)bcforc thou feeft the provifion whichGod makes , fbrthyfafety • it is ever at hand,but fometimes lies clofe.and out. of the creatures fight,like Jonahs Whale (fent of God to ferry him to (hore)under water,and the Prophet in its belly, before he knew where he was -, that which thou think'ft comes to devour thee may be the meflenger that God fends to bring thee fafe to land. Is not thy flioe, Chriftian, yet on f art thou not yet ready to march ? canft fear any ftonc now can hurt thy foot thorough fo thick a foale t

CHAP,

a 4.8 And your feet fhod with

CHAP. XV.

The fecond reaf&n of the point taken from the excellency of thh frame of fpirit,

» Rea{$» i. *~y" He fccond reafon of the point, is taken from the excellency J. of this frame ot fpirit , which will appear in divers parti- culars.

SECT. I.

i • Firft, this readinefs of heart to ftoop to the crofs, evidenceth

a gracious heart ; and a gracious fpirit (I am fure ) is an excel- lent /pint; flefh and blood never made any willing to fuffer either forGod or from(jod;hc that can do this,hath that other fpirit with Num. 14 14. CWe£, which proves him of a higher defcent than this world; A carnal heart can neither aft nor fuffer freely \ volant as libera , i» quantum liberata, Luth. The will is no more free, than 'tis made free by grace. So much flelh as is left in a Saint, fo much awknefsandunwillingnefstocometoGods foot; and therefore where there is nothing but flcfti, therecan be nothing but unwil- lingnefs. He that can find his heart following God in his com - mand or providence chcarfully, may knorvrvho hath been there (as one faid of the famous Grecian Limner ) This is a line, that none but ^od could draw on thy foul. TheMidwives faid of the If- raelitifh womcn,thcy were not like the Egyptian in bringing forth their children, for they were liveljy and deliver d}ere the Midlives

could

the prep j ration of the Gofyel of peace, 44^

could come at them, Exod. I . i o. Tru ly thus lively and ready is che gracious heart in any thing 'cis cali'd to do, orfuffer. It is not delivered with fo much difficulty of a duty asa carnal heart,which muft have the help and midwifry of fome carnal arguments , or clfeit fticks in the birth : but the gracious heart has d- ne before thefe come to lend their helping hand ^ pure love to God, obe- dience to the call of his command,and faith on the fecurity of his promife, facilitate the work, that'be it never fo burthenfome totheflefti, yet it is not grievous to the fpirit; That is ever ready to iay, Thy will be done, and not mine. The Affile makes this freefubmifiiontothedifpofure of Gods afflicting hand to evidence a fonnes fpirit , Heb. 12. 7. Jfje endure cbaftexing, God dealeth with you as with fonnes. Obferve, he doth not fay, if jott be chaftendjbutjfjoti endure cbafiening. Naked fufFering doth not prove fon- (hip , but xsm^ynv nt*iteiv doth-, to endure it foas not to fink in our courage , or fhrink from under the burthen God layes on , but readily to offer our ftiouldcr to it, and pati- ently carry it, looking with a chearful eye at the reward, when we come ( not to throw it off) but to have it taken off by that hand which laid it on (all which the word imports) this fhews a child- like fpirit •, and the evidence thereof muft needs be a comfortable companion to the foul,efpecially at fucha time, when that So- fhifrer of hell ufcth the afflictions which lie upon it, as an argu- ment to difprove its childes relation to God j now to have this anfwer to flop the liars mouth at hand, Satan, if I be not a child, how could I fo readily fubmit to the Lords family-difciplinepThis is no fmall mercy.

SECT. II.

Secondly, this frame of fpirit makes him a free man,, that hath 2. it •, and no mean price ufeth to be fet upon the head of liberty. The very birds had rather be abroad in the woods with liberty (though lean with cold and care) to pick up up here and there a little livelyhood, than in a golden cage with all their attendance! Now truly, there is a bondage which fewarefenfible of, and that is a bondage to the creature •, when a man is fo enflaved to his

M m m enjoy-

a&o And your feet food with

enjoy merits and low contentments here on earth , that they give law to him (that (hould give law to them ) and meafure out his joy to him (what he (ball have) littleor much, as he abounds with , oi is cut (hort of them. Thus fome are flaves to their c- dates, it is faid, their heart goes after their covetoufneffe^ that is, as the fervant after the Matter , who dares not be from his back ; Their money is the Mafter,and hath the beft keeping, their heart waits on it , (hall I fay as a fervant after his Matter * yea as a dog at his matters foot-, others are as great flaves to their, ho- nours-, fo poor fpirited, that they cannot enjoy themfelves, if they have not the cap and knee of all they meet, fuch a llave was- Hawan, the great favourite of his Prince , who but he at Court f that could at the expenceofa few words, get the Kings ring to feal a bloody decree for the maffacringof fo manythoufands of in- nocent perfons againft ail (enfe and reafon ofState,meerly to fulfil his lun^had not this man honour enough put upon him to content his ambitious fpirit.?No,there is a poor Jew at the Kings gate, will not make a leg to him as he goes by, and this fo royles his proud ftomack,thathehasno joy of all his other greatnefle,£/?&. 5.1$. jet all this avaUeth me nothing (faith the poor fpirited wretch) fo long as IfeeMordecai the few fitting at the Kings gate, A third fort are as much in bondage to their pleafures, they are faid to live in fleafttre on earth Jam.$ 5 .their life is bound up in their pleafures,as the rufli grows in the mud.& the fifh lives in the water^hey can- not live without their pleafures-, take them from their feaftsand fports, and their hearts with Habals, die like a ftone in their bo- ioms. Now this frame of fpirit we are fpeaking of, breaks all thefc chains, and brings the Chriftian outlof every houfe of hondage. It learns him to like what fare God fends ^ if profperity comes, he \nows how to abound , fo, that if he be by a turn of providence thrown out of the faddle of his prefent enjoyment, his foot (hall not hang in the ftirrup, or his enflaved foul d< ag him after it with whining defires.. No,throughgraceheis a free-man , and can fpare the c ompany of any creature , fa-long as he may but have Ch" lis with him. BklTed Paul ftands upon his liberty ^ all thing t arc (awful to »?«, but ' will not be brought finder the pom r of /tajf, i Cor.5 1 . 1 know the place ismeant or tho^b indifferent things concerning which there was a prefent difpure there is but another fenfc,in which al things here below were indifferent things?

to

the preparation of the Gojpel of peace. q 51

to that holy man -y honour,, or dilhonour^ abundance, or want; life, or death. Thefe were indifferent to Paul-, he would not come under the power of any one of chera all. It did not become a fer- vant of Chrift, he thought, to be fo tender of his reputation^ to write himfelf undone, when he had not this or that ; not to be fo in love with abundance, as not to be ready to welcome want.Not to be endeared fo to life, as to run from the thoughts of death/. Nor Co be fo weary of a fuffering life, as to haften death to come for his ealc. Major animus dicendas eftfltti drum nofam vit<am ma- gu elegit ferre, quamfugere. Aug.

SECT. III.

Thirdly,this readineffe to fuffer as it innobles with freedom, fo it enables the Chriftian for fervice. It is a fure truth, fo far and no more is the Chriftian fit to live ferviceably , than he is prepared to fu STer readily. Becaufe there is no duty bat hath the croffe at- tending on it, and he that is offended at the croffe , will not be long pleafed with the fervice that it brings. Prayer is the daily exercife of a Saint ; this he cannot do as he (houid , except he can heartily fay , thy will be done ; and who can do that in truth, unlefle ready to fuffer? PraifingGodis a ftanding duty • yea, in ever j thing we mu ft give thank/, 1 Thcf. J . but, what if afflicti- on befals us, how fhall we tune our hearts to that note,if not rea- dy to fuffer ? can we blefle God and murmur ? praife God and repine? The Minifters work is to preach, woe to him if he do not ; and if he do preach , he is fure to fultcr. Paul had his orders for the one, and Minimus for the other together ; he was fentat the fame time to preach the grace of God to the world , and to endure the wrath of the world for God • fo God told Ananias % that be Jhould bear hU Name before the Gentiles ■, and fuffer great things for his Names faleey A ds 9 15, 16. And if the Gofpel did not pleafe the ungrateful world oat of Pauls mouth, who had fuch a rare art of fweetening it, Itwereftrangethatanywho fall fo far (hort of his gifts, to move in the Pulpit, and of his grace to winne upon the hearts of men when out, (hould ( if they meane to be faithful) think to go without the wages, which the

Mmra 2 world

4 r 2 And your feet fljod with

world paid him for his pains, reproach and contempt, if not down right blows of bloody perfection as he met with. And is not ibis (hoe needful for the preachers foot, that is to walk among fo ma- ny hifling Serpents ? who but a Paul, that had got over the fond love of life, and fear of a bloody death, would have been fo wil- ling to go into the very Lions den , and preach the Gofpel there, where he invited death in a manner to come unto him ? I mean at 'F^r-me it fclf, the feat of cruel Nero. So much <u in me is Jam rea- dy to preach the Goftel to you that are at Rome alft, for I am net a- {Earned of the C/oJpel ofChrift, Rom. 1.15,16.

In a word, 'tis the duty of every Chriftian to make a free pro- feflicn ofChrift. Now this cannot be done without hazard many times. And if the heart be not rcfolvM in this point what to do, the tirft ftorme that rifech will make the poor man put in to any creek or hole , rather than venture abroad in foul weather. John 12.41. among the chief Rulers alfo many believed on him, but be- caftfc of the 'pharifees the) did not confejfe him, left theyjhonldbeput out of the Synagogue. Poor fouls,they could have been content, if the coaft had feen clear,to have put forth, but had not courage enough to bear a little fcornc that threatned them. O what fol- ly is it to engage for God , except we be willing to lay all at ftake for him ? It is not worth the while to kt out in C hrifts company by profefTion , except we mean to go thorough with him, and not leave him unkindly when we are half way,becaufe of a flough 01 two.

SECT. IV.

This readinefleof fpirit to fuffer gives the Chriftian the true enjoyment of his life : A man never comes to enjoy himfelf truly in any comfort of his life, till prepared to deny himfelf readily in it. 3 lis a riddle, but two considerations will unfold it. Fir ft, then (and not till then) is that which hinders the enjoyment of our lives taken away , and that is fear ; where thkis> there is tor- ment. Theout-fetting Deere is obferv'd to be leane (though where good food is) becaufe alwayes in fear. And fo muft they needs be in the midft of all their enjoyments, on whole heart this

vulture

the prepar 0 tion of the Gofpel of peace. a 5 2

vulture is continually feeding. There nesds nothing dfc to bring a mans joy into a confumption, than an inordinate fear of lofing what he h ath at prefent : Let but this get hold of a mans fpirit,and once becomeHt^f/V^and the comfort of his life is gonepaft reco- very. How many by this are more ciuel to themfelves, than it is polfible their worft enemies in the world could be to them ? They alas, when they have done their utmoft , can kill them but once : But by antidating their own miferics , they kill themfelves a thoufand times over, even as oft as the fear of dying comes over their miferable hearts. But , when once the Chriftian hath got his piece of Armour on , his foul is prepared for death and dan- ger j he fits at the feaft , which God in his prefent providence al- lows him , and fears no meflenger with ill news to knock at his door; yea, he can talk of his .dying hour, and not fpoile the mirth of his prefent condition ; as carnal men think it does, to whom a difcourfe of dying in the midft of their junkets, is like the coming in of the officer to attache a company of thieves that are making merry together with their ftollen goods abou;: them j or like the wet cloth that Hazael clapt on the King his Matters face -y it makes all the joy which flufht out before, fquac inonafudden, that the poor creatures fie difpirited and alia mort,(as we fayjcill they gee out of this affrighting fubjedr, by fome divertifement or other •, which only relieves them for the prefent, and puts them out of that particular fit this brought upon them ^ but leaves them deeper in flavery to fuch amaze- ment of heart , when ever the fame ghoft (hall appear for the future. Whereas the Chriftian, that hath this preparation of heart, never taftes more fweetnefle in the enjoyments of this life, than when he dips thefe morfeis in the Meditation of death and eternity. It is no mx>re grief to his heart to think of the remove of thefe, which makes way for thofc farre fwceter enjoyments, than it would be to one at a feaft , to have the firft courfe taken off, when he hath fed well on it, that the fecond courfe of all rare fwcet meats and banquetting ftufFmay come on, whichit cannot till the otherbe gone. Holy David, Pfal. 23.4,5. brings in (as it were) a deaths head with his feaft. In the fame breath al- moft hefpeaksof his dying, v. 4. and of the rich feaft he at pre- fent fate at through the bounty of God, ve rfe 5. to which he was not fo tyed by the teeth , but if God that gave him this cheere,

{hould

454 And your fetjjjod with

{hould call him from it , to look death in the face , he could do it and fear no evilywhen in the valley ofthejhadtw thereof, Pf 23 .4. And what think you of the bleffed ApoftleP^r? had not he, think you, the true enjoyment of his life * when he could fleep fo fweetly in a prifcn (no dehrable place) fafi bound between twa faul- tier s, no comfortable pofturej and this the very night before He- rod would have brought him forth (in all probability to his execu- tion,) no likely time (one would think J to get any reft , yet we finde him, even'there, thus, and then, fo found a fleep , that the Angel, who was fent to give him his goal-delivery, fmote him on the lide to awake him, Atls 12. 6, 7. I queftion whether Herod himfeif flept fo well that night, as this his prifonerdid. And what was the potion that brought this holy man fo quietly to reft ? No doubt this preparation of the Gofpel of peace • he was ready to die , and that made him able to fleep • why (hould that break his reft in this world, which (if it had been effe&ed) would have brought him to his eternal reft in the other ? Second* lyt the more ready and prepared the Chriftian is tofufferfrom Vjod, or for God, the more God is engaged to take care for him and of him. A good General is moft tender of that fonldiers life, who is leaft tender of it himfeif. The lefTe the Chriftian values himfeif, and his intcrefts for Gods fake, the more careful God is oi him , either to keep him from fuffering, or in it. Both which are meant, CMatth. 16.28. Whofoever mil lofe his life fir mj fake , /hall finde it. Abraham was ready to offer up his fonne, and then God would not fuffer him to do it. But if the Lord at any time takes the Chriftians offer , and lets the blow be given (though to the fevering of foulandbodyjheyet (hews his ten- der care of him , by the high efteemehefets upon their blood, which is not more prodigally fpilt by mans cruelty, than careful- ly gather'd up by God, precionsin the fight of the Lord it the death of his Saints.

Thus we fee, that by refigning our felves up readily to tfte dif- pofureofGod, we engage God to take care of us, what ever be- falls us. And that man or woman fure(if any other in the world) muft needs live comfortably, that hath the care of himfeif whol- ly taken oft his own (boulders, and roll'dupon God, at whofe finding he now lives, The poor widow never was better of it, than when the Prophet kept houfe for her, (hec freely parted with

her

the preparation of the Gojpel of peace. 455

her little meal for the Prophets ufe , and a reward of her faith (in crediting the raeflage he brought from the Lord, fo far as to give the bread out of her own mouth , and childs, to the Prophet) fhe is provided for by a miracle, 1 Kings 1 7. 1 2 , 1 3 . O when a foul is once thus brought to the foot of God , that it can fincere-* ly fay, Lord, here I am, willing to deliver upall I have,and am to be at th^ difpofc ^ my will fhall be done, when thou ft a ft thy will of me. God accounts himfclf deeply obliged to lookaf- ter that foul.

CHAP. XVI.

The number of true Chriflians but little , Jhewn from this readineffe to fuffer^ that is required in every Chrijiian more or leffey with an Exhortation to the duty , from two Argu^ mews*

Firft, muft the Chriftian ftand thus fhod in readineffe to march Vfe at the call of God in any way or weather > This will exceed* ingly thin and leflen the number of true Chriftians, to what they appear to be at the firft view , by the eftimate of an eafie, cheap profeilion, He that fhould come into our AfTemblies , and fee them thracktand wedg'd info clofe with multitudes flocking af- ter the Word, might wonder at firft to hear the Minifters fink the number of Chriftians fo low, and fpeak of them,as fo little a com- pany. Surely their eyes faile them , that they cannot fee. wood for trees, Chriftians for multitudes of Chriftians that ftand before them. This very thing made one of the Difciples ask Chrift

with

ac 6 And your feet (had with

with no little ftranging at \t.Lord,are there few that fiallbefawd ? Luke 1 3.23. Obfervc the occafion of this queftion. Chrift,v. 22. yvent through the Cities and Villages , teaching and journeying to- wards Jerusalem. He fawChrift fo free of his pains , to preach at every town he came, and people throng after him, with great ex - preffions of joy that fell from many, ver. 17. Then /aid he, Lord, are there fern that JhaU be faved ? As if he hadfaid,This ftrems ve- ry ftrange,and almoft incredible. To fee the way to heaven ftr ow- ed fo thick with peoplesand the means of falvation in fuch requeft, and yet but few laved at Iaft •, how can this be ? Now mark our Saviours unridling this Myftery. And he [aid to them (it feemsthe man fpoke more than his own fcruplc,) slrive to enter in at the ftr eight gate -fir manj,lfaj unto you, {hall fee^but JhaU not be able, ver. 24. As if Chrift had (aid, you judge by a wrong rule. If pro- feffion would ferve the turne , and flocking after Sermons with fome feeming joy at the word,were enough tofave,heaven would foon be full : Bur as you love your fouls, do not boult or try your felves by this courfe five •, butftrhe to enter, ajl»ri£s3«, fight and wreftle, venture life and limb, rather than fallftiortof heaven. For many JhaU fee\^,but /hall not be able ^ that is, fcek by an eafic profeftion, and cheap Religion, fuch as is hearing the Word, per- formance of duties, and the like-, of this kinde there are many that will come and walk about heaven door, willing enough to enter, if they may do it without ruffling their pride in a crowd, or ha- zarding their prefent carnal intereft by any conteft and fcuffle. But they JhaU not be able, that is, to enter-, becaufe their carnal cowardly hearts (hall not be able to ftrive; fo that take Chriftians under the notion of Seekers , and by Chrifts own Words , they are many •, but confider them under the notion of Striven, fuch 'as ftand ready fhod with a holy refolution, to ftrive even to blood (if fuch trials meet them in the way to heaven) rather than not enter j And then the number of Chriftian fouldiers will (brink like Gideons goodly hoaft, to a little troop. O how eafie were it toin- ftance in feveral forts of Chriftians (fo called in a large fenfe) that have not this Gofpel-flioc to their foot , and therefore (ire fo founder and falter, when once they be brought to go upon (harp (tones/

SECT.

the preparation of tie Gcfpelof peace. a 5 7

SECT. I.

Fir ft ,the ignorant Chriftian,what work is he lik* to make of fuflrering for Chiitt and his Gofpel ? and they are not the leaft number in many Congregations, they who have not fo much light of knowledge in their under(hnding,as to know whoChrilt is,and what he hath done for them, will they have fo much heat of love as to march chearfully after him, when every ftep they rake muft fetch blood from ihzm}Nabal thought he gave a rati- onal anfwer to Davids fervants (that asked fome relief of him in their prefent ftraight)when he faid,fhall I take my bread end my water yand my flejhythat I have killed for my (hearers, and give it to men 1 knw not whence they be ? I Sam. 2 f .1 i.he thought it too much to part with, upon fo little acquaintance. And mil the ig- norant perfon think you,be ready to part,not only with his bread and fleili out of the pot, ( a little of his eftate I mean ) but the flefh of his own body, if called to furrer,and all this at the com- mand of Chrift, who is one he knows not whence fie is ? Paul gives this as the reafon why he furTer'd,and was not afhamed,f*r (faith he) I know whom 1 have beli:ved,zlim.i.i a.Story tells us of the Samaritans (z. mungrel kinde of people)both in their de- fcent and religion ) that when it went well with the people of God the Ifraelltes, then they would claime kindred with them, and be Jews ; but when the Church of God was under any out- ward affli&ion,than they would difclaime it again. And we may the lefle wonder at this bafe cowardly fpirit in them, if we read the Character Chrift dves of them,to be a people that worfhip't they knew not what, Ji oh. 4.2 2. Religion hath but loofe hold of them that have no better hold of it,than ablinde mans hand.

Secondly,carml Gofpellers,who keep potfdTion of their lulls, while they make profelfion of Chrht. A generation thefe are that have nothing to prove themfelves Christians by, but their baptifme,and a Chriftian-name which they have obtained there- by ; fuch as were they to live among Tttrkj and Heathens, their language and conversations (did they but conceale whence they came ) would never bewray them to be Chriftians;can it now be rationally thought chat thefe are the men and women who (land

N n n ready

2.

£ z o And your feet food with

ready to tV.fter for Ch rift and his Gofpel ? No Aire, they who will not wearChrilis yoke, will much leffe b^ar hisburden. If thi yoke of the command be thought grievous, that binds them to duty, they will much more tnink the burden of the CroiVe inlupportable.He that will not do for Chrift,wiII nor dye for (hat. That fervant is very unlike to fight to blood in his Matters quarrel,that will not work for him fo as to fweat in his lervice.

Thirdly, the Politick Profeffor. A fundamental Article in whofe Creed is to fave himfelf not f.om finne, but from dan:er; and therefore he lhidies the times more than the Scri- ptures, and is often looking what corner the winde Iks in, that accordingly he may fhapc his courfe, and order hjs profeflU- on, which like the Hedg-hogs houfe, ever opens towards the vvarm fide. Fourthly, the Covetous Profeffor, whofe heart and head are **• fo full of worldly projects, that fuffeiingfor Chriftmuft reeds

be very unwelcome to him, andfinde him far enough from fuch a difpofition. You know what the Egyptians faid of the Ifra- elites, They are tntangled in the landjht wildernefi hath jhttt them /»,Exod.i4.i?.Moretrueitisof this fort of ProfefTors, they are intangled in the world ; this wildernefle harh fliut them in. A man whofe foot is in a fnare, is as fit to walk and run ; as they to follow Chrift, when to do it may prejudice their worldly intereft. Our Saviour fpeaking of the miferiesthat were to come on Jerufalem^ Woe ( faith he ) unto them that are with childe,and to them that give fuckjn tkofe daysjtol. 24.I o. becaufe it would be more difficult for them to efcape the danger by flight : The big-bellied mother being unable to flie faft e- nough with her childe in her womb, andthenurfe as unwilling to leave her dear babe behind her.But many more woes to them, who in days and trials and perfecution for the Gofpel,fhall be found big with the world, or that give fuck to any covetous in- ordinate affection to the creatures, fuch will finde ithardro e- fcape the temptation, that thefe will befet them with. It is im- poffible in fuch a time to keep eftate and Chrift together. And as impolf.blefor a heart that is fet upon the world,to t>e; willing to leave it for Chrifts company.

Fifthly,the Conceited Profeffor who hath an high opinion of

himfelf

t be preparation of the Gvfyel of peace, 45^

himfelf, and is fo fir fro n an hu.nb t holy jealouiie and fear of himfelf, thar hi is felf- confident. Here is a man (lied and pre- pared he thinks,but nor with the ri^hc Gofpel-fhoo: Byftrengrh Jhali nomanpreoai!e,l Sam. 2. 9. He char in £fcteea iJM tries days was fo free of his flefri for Chri(t(as he faid) he would fee hi<; fat melt in the fire(of which he had good ftore)rarhcr than fail back to Popery, lived (poor man ) to lee this his refolution melr,and hrmfelf cowardly part with his faith, tofave his fat. Thole thatglory of their valour,when they put on the h.unefle, ever put it off with fhame. The heart of man is deceitful above all things,a very Jacob that will fupplant its own felf. He that can- not take the length of his own foot,how can he of himfelf fit a fhooe to it ?

SECT. II.

Ba exhorted all you that take the Name of Chrirt upon you, %jr to get this fhooe of preparation on,and keep it on.that you may ' be ready at all times to follow the call of Gods Providence, though it fhould lead you into a fufferin^ condition. Take but two Motives.

Firft, confider ( Chrifrian ) fuffering worK may overtake thee 1 . fuddenly, before thou art aware of it, therefore be ready fhod. Sometimes orders come to Souldiers for a fudden march, they have not fo much as an houres warning,but muft be gone as foon as the Drum bears. And fo may'it thou be call'd out (Chriftian,) before thou art aware into the field, either to fuffer for God, or from God. Abraham had little time given him to deal with his heart, and perfwade it into a compliance with God,for offering hisfon Jfaac. Agreattryal, and fhort warning, Gen. 22.2. Tak/ novo thy fon^thy ody (on Ifaac> not a year, a month,a week hence ; but l^oip. This was in the night,and Abraham is gone early in the morning, v. 3. How would he have enter- tained this ftrange news,if he had been then to gain the confenc of his heart ? but that was not now to do ; God had Abrahams heart already,&therefore he doth not now difpute his order, but obeys. God can make a fudden alteration in thy private affairs

Nnnz Chrifti-

5o And your feet (Jjod with

Chritiun ; how couldft thou in thy perfect ftrength and health, endure to hear the meflnge of death?ifGod flioulo before any lin^ring ficknefle hath brought thee into fome acquaintance with death, fay no more, but Up and <. ie,as once to Mofes ? arc thou (hod for fuch a journeypcouldft thou hy,good u the Word of tl e Li^.?what if in one day thou wert to ftepout of honour into difgrace,to be (trip'c of thy filks and velvets,and in vile raymenc call'd to a£t a beggars part ? could'& thou rejoyce thar thou art made lovv > and finde thy heart ready to blefle the moll High ? This would fpeak thee a foul evangelically fhod in- deed.

Again, God can as foon change the fcene in the publick af- fairs of the times thou lived in, as to the Gofpel and profelfion of it. May be now Authority fmilesonthe Church of Godjout within a while it may frown ,and the ftorme of perfection arife, ^AUs g. t> l.Tken had the Churches reft throughout all fr*deaythis wasablefled time ; but how long did it laft .? alas no: long ,ch. >p> 1 2. There is fad news of a bloody perfecution, v . I . Abo, t this time Herod the King fir etched forth his hand to vex certain of the Church ; in which perfecution, James the brother of John loft his life by his cruel (word; and Peter inprifon, like to go to the fame fhambles. And the Church driven into a corner to pray in the night together,t/.i2.0 what a fad change is here ? now in blood, who even now had reft on every fide. It is obferv'd that in Iflands, the weather is far more variable and uncertain, than in the Cement ; here you may know ordinarily what wea- ther will be for a long time together,but in IJlandsjn the morn- ing we know not what weather will be before nightjwe have oft- times Summer and Winter in the fame day,and all this is impu- ted to the near neighbour-hood of the Sea that furrounds them. The Saints in beaven,they live(as I may fo fay)on the C ontinent. AblefTed conltancy of peace and reft there enjoyed.They may know by what peace and bliflerhey have at prefenr, what they have to eternity ; but here below, the Church of Chrift is as a floating Iftand, co ^pafled with the world ( I mean men of the world ) as with a Sea ; And thefe fometimes blow hot, and fometimes cold; fometimes they are ftill and peaceable,and fomcrimes ennped and cruel j even as God binds up, or lets toofe their wrath.Now Ctiridian/loth it not behoove thee to be

aU

the preparation of the Gofpel of peace, 461

alwayes in a readinetfe ? when thou knoweft not but the next moment the vvinde may turn into the cold corner,and the times which now favour the Gofpel, fo as to fill the failes of thy pro- fellion with all encouragement , may on a fudden blow full on thy face, and oppo'e it as much, as ic did before counte- nance it ?

Secondly,confider if thy feet be not fhod with a preparation to 2.

fufter for Chrift here on earth, thy head cannot be crown'd in heaven,^<?;w.8.1 7. If children jhen heirs Jers of (j ' odyioynt-Itirs with Chrift. Now mark the following words, Iffo be we fuffer with Urn, that we may be alfo glorified together ;'tistrue,all the Saints do not dye Martyrs at a ftake, but every Saint mnft have a fpirtt of Martyrdome (as I may fo call it) a heart prepared for fuftering.God never intended Ijaae fhould be facrificed,yet he will have Abraham lay the knife to his throat. Thus God wilt have us lay our neck on the bIock,and be(as P.Wfaid o'himfelf) bound in the Jpirit, under a fincere purpofe of heart to give up our felves to his will and pleafu re, which is called aprefenting exr bodies a living facrificejioly and acceptable ttntoGodf&om.li.i. That as the Jew brought the beaft alive,and prefentted it free- ly before him to be done withall as God had commanded ; fo we are to prefent our bodies before God to be difpofed of as he commands, both in *£tive and paflive obedience. He that re- fufeth to fuffer for Chrift,refufeth alfo to reign with Chrift. The putting ojfthfkoo.- among the fewsywas a ftgn of a mans putting off the right of an inheritance, Dent.z%. 9,10. Thus did Elime- lechs kinfma ,when he renounced and declaimed any right thac he m%hr have in his eftate? he drew of his /fc<w,Ruth 4.7,8, 0 Chriftian rake heed of;: utting off thy Gofpel-{hooe;by this thou doft difclaim thy right in heavens inheritance, no portion is there laid up for any that will not fuffer for Chrift. The perfecti- ons which the Saints endure for the Gofpel,are made by Paul in evident token to them of falvation,and that of God,<P/>z7.i 2§. furely then the denying Chrift to efcape fuffer ing, is a fad token of perdition.O Sirs,is not heavens inheritance worth enduring a little trouble for it >Naboths vineyard was no great matter, yet rather than he wouldfnot lofe it,but ) fell it to its worth or change ir for a better in another place,he chofe to lay his life at Vice by provoking a mighty King.Thou can'flChriftian-jVenture

N n n 3 ■ no

462

And your feet food with

no more for thy heavenly inheritance, then he paid for refufing to alienate his petty patrimony of an acre or two of land ( thy temporal life I mean). And belides the oddes between his vine- yard oil earth,and thy paradiie in heaven ( which is infinite, and luffers no proportion;)Thouh^ft this advantage alio of him in thy Offerings for Chrift.Wben Naboth loft his life,he loft his in- heritance alfo,that he fo ftrove to keep;but thy perfecuting ene- mies fhall do thee this friendly ofHce againit their wills, that when they difpofTefle thee of thy life,they fhall help thee inro potlellion of thy inheritance.

T^t- 3|» *jjp 3w?«*^v <*£

CHAP. XVII.

Six Directions fir the helping on of this jpiritual jhooe.

JjhefiA £jte&' T^He great Queftion I nowexpect to fall from thy X mouchf ChriftianJ is,not how thou majftefcape the(e troubles and trials which(as the evil Gemus of the Gofpel) do always attend it ; but rather,how thou rr.ayft gee this fhooe on, thy heart ready for a march,to go and meet them when they come, and chearfully wade through them, whatever they be,or how long foever they flay with thee ?

■Arfa. ^7/jp.This is a queftion well-becoming a Chriftian-fouldier;

to ask for Armour wherewith he may fight, whereas the coward throws away his Armour, and asks whither hemayflie. I uSall therefore give the beft counfel I can in thefe few parti- culars.

SECT.

the preparation of the Gojpel of peace. 4 5 3

SECT. I.

Firft,look carefully to the ground of thy active obedience ,thit it

it be found and fincere. The fame ri^ht principles whereby the fmcere foul a5te for Chriit, will carry him to fufter for Cbritf, when a call from God comes with fuch an errand. T7:e children ofEphraim being ar me d^ard carrying bancs jawed backjn th? day of battelyViz\. 7§.p. why ? what is the matter ? fo well-armed, and yet fo cowardly ? this feems ftrange ; read the precedent verje^ and you will ceafe wondering ; they are called there,^ g. n. rat ion that fet not their heart aright^andwhofe [pint mas not jiedfafl with God.Lzz the Armour be what it will,yea,if fouldiers were in a Cattle whofe foundation were rock, and walls brafTe ; yet if their hearts be not right to their Prince, an eafie- fiorme will drive them from the walls,and a little fcare open their gate,. which hath not this bole of fincerky on it to hold it faft. In our ' late wars we have feen that honeft hearts within thin and weak works, have held the Town, when no walls could defend trea- chery from betraying truft. O labour for hncerity in the enga- ging at flrft for God and hnGofpel. Be oft asking thy owrt foul for whom thou prayeft, hearert, reformed this practice, and that. If thou can'ft get a fatisfaetory anfwer from thy foul here, thou mayft hope well ; if faiths working hand be fincere, then, its fighting hand will be valiant. That place is obfervable,, Hcb. Ii. 3 3. Who thro'Agh faith fubdued Kingdomesy wrought rightcoufneJfey obtained promifesy flopped the mouths of Lyonsy cjuenched th? violence of fire ; and with other great things that, faith enabled them to endure, as you may read in the 34, *y,_ 30. verfes. Where I pray note, how the power of faith en- abling the Chriftian to workji ghteoufieff ,(that is,live holily and righteoufly ) is reckon 'd among the wonders of futferings,which it (trengthened them to endure. Indeed had it not done this,ic would never have endured rhefe.

SECT.

4 $4 A*d> yoHr feet fi°d wxb

SECT. IL

2> Secondly, pray for a fdfering fpuitj this is not a common

gift, which.every carnal Gofpeller, and flighty profeflbr hath. No,it is a peculiar gift,and bellowed but on a few lincere fouls; TJntoyouit u given in th. behalf of C brifi^noi only to believe on kim> but alfo to ftiffer for his fakf, Fhil.1.20. All the parts and common gifts that a man hath, will never enable him to drink deep of this cup for Chriftjfuch is the pride of mans heart, he had rather fufter any way than this; rather from himfelf,and for him- felf, than from Chrift or for Chrift; you would wonder to fee fometimes how much a child<z will endure at his piay,and never cry for it; this fall,and that knock, and no grear matter is made of it by him,becaufe got in a way that is pleating to him : but let his father whip him,though it puts him not to half the fmarr,yet he roars and takes on,that th~re is no quieting of him. This men can bring trouble on themfelves, and bite in their complaints. They can, one play away his eftate at Cards and Dice, and ano- ther whore away his health, or cut off many years from his life by beaftly drunkennefle ; and all is endured patienely ; yea, if they had their money and ftrength again, they fhould go the fame way; they do not repent of what their lufts have coft them, but mourn they have no more tobeftow upon them; their lulls fhall have all tru'y have to a morfel of bread in their cupbourd, and drop of blood in their veines ; yea,they are not afraid of burning in hell, as their fins <JAl<rnyrs. But come,and ask thefe,rhat are fo free of their purfe,flefh,foul,and all,in lufts fervice, to lay their eftate or life for a few moments at ftake, in Chrifts caufe and his truths; and you fhall feethatGod is not fomuchbeh olden to them.And therefore pray and pray again for a fufferingfpirit in Chrifts caufe; yea, Saints themfelves need earnettly plead withjGod for this. Alas! they do not findefuf- fering work follow their hand fo eafily. The flefh loves to be cocker'd, not crucifi'd ; many a groan it cofts the Chriftian,be- fore he can learn to love this work. Now prayer,if any means, will be helpful to thee in this particular.He that can wreftle with God, need not fear the face of death and danger ; Prayer en-

gageth

the preparation of the Go/pel of peace. ^65

gageth Gods ftrength and wifdome for our .help } and what is too bard for the creature, that h ath God at his b;ck for his help, to do or fuffer ? we a re b:d to a unt it ail joy, when we fall into divers temftations,]zmt.. i . ?. Not temptations to finne, but for righteoufnefs •, he means trc les for Lhr ift and his Gofpel. Ahi but might the poor Chriftian iky, tt were caufe of more joy to be able to ftand under theie temptarions, than to faH into them . Little joy would it be to havethetempcaton, and not the grace to endure temptation. True indeed; but for thy comfort Chri- ftian, he that leads thee into this temptation, (lands rtady to help thee through [th1 herefore, v. 5. there is a gracious J? qui*, kt up ^ Jf any of y oh {i.e. you fuflferers chivflyj lack, veifdeme, let him as kjf God that givethto all men liberally, and ufbraideth not, and it fh all be given him. This mcthinks, fliould not much ftrein our faith to believe. There are not many Mafters fj dif -inge- nuous to be found, that would twit and upbraid their fervant for asking humbly their counfel in a work of peril and difficulty, which they chearfully undertake out of love to their perfons and obedience to their command ; how much lefs needft tthou fear fuch dealing from thy God I If thou haft fo much faith and love, f^e proverb as to venture at his command upon the tea of furTering ; hee'l indeed is. He without doubt find fo much mercy, as to keep thee from drown- tb&t would km ing, if feeling thy feir begin to fink, thou cryeft earneftly as Pe- 'J£f«/But'l ter did to him, Lordjave me •, wert thou even under water j pray- fhink Uwere er would boie thee up again. But if thou beeft not a man of pray- better ?hus,He er before furTering- work comc,thou wilt be able to do little at that that would go

weapon then. ro fe» C*isl

mean of/ufTer-

■■ ; . — - mg ) let him

learn to pray, beforche comes SECT. III. there.

Thirdly, be much in the meditation of a furTering (rate. Hee'l fay hisleffonbeft, when his Mafter calls him forth, that is of- teneflconning it over before hand to himfelf, do by the troubles thou mayeft meet with, as Porters ufe to do with their burdens ^ they will lift them again and again, before they take them on to their back. Thus do thou, be often lifting up in thy meditations thofe evil* that may befall thec for Chrift and his truth ; and try

O 0 o how

a&6 And your feet (bod with

how thou couldft fadge with them , if called to endure them ; fe: poverty, pnfon, banifhment, fireand fagot before thee on the one hand • and the precious truths of Chrift on the other , with the fwect promifes made to thofe that (hall hold fall the word of patience held forth inluch an hour of temptation. Suppofe it were now thy very cafe, and thou wert put to thy choice, which hand thou wouldft take; fludy the queftion feri- oufly, till thou determine!* it clearly in thy conscience; and do this often, that the Arguments which flefh and blood will then be fure to ufe for thy pitying thy felf, may not be new and unanswered; nor the encouragements and ftrong confolations , which the Word affords,be ftrange and under any fufp.tion in thy thoughts, when thou art to venture thy life upon their credit and tiuth. That of n^uguftine we (hall find mott true, mn facile in- z 'niuntur prajiMa in adverfitatc^ qua non fuerint in p/tce qua fit a. TIi€ promifes are our Garrifon and faftnefs at fuch time; and we {hall not find it eafie to runne to them in a ftreight » except we were acquainted with them in a time of peace •, a ftrangcr that flies to a houfe for refuge in the dark night, he fumbles about the door, and knows not how to find the latch; his enemy, if nigh, may kill him before he can open the door h but one that lives in the houfe, or is well acquainted with it, is not long a get- ting in. Come my people (faith God) enter thou into thy chambers, lfa. 26. He is (hewing them their lodgings in his attributes and proraifes,before it is night, and their fuferings be corae , thai: they may readily find the way to them in the dark.

SECT. IV.

Fourthly make a dailv resignation of thy fclf up to the Will of God Indeed tins ould be, as it were, the lockof the night , and key of the moaning: we fhould open and (hut our eyes with this recommending of ou' fives into the hands of Go<f This if duly perform'd , n: t formiMy 'as all duties frequently repeat- ed, without the m re ca e are like to be ) but folemnly, would fweetlydifp fe the foul for a we'eomingo any trial that can be- fall him. The awknefsof our hearts to fuffer, comes much from

di-

the preparation of the Gofpel of peace. 4 67

diftraft. An unbelieving foul treads upon the promife, ataman uponice^tfirft going upon it , it is full of fears and cumukuous thoughts, left it fhould crack j now : his daily refrgr;a Jon of thy heatt, asic will give thee an occafion of converfiog more with the thoughts of Gods power, faithfulnefs and other of his attri- butes, (for want of familiarity with which, jeabufies arife in our hearts when put to any great plunge) fo alfo it willfurnifti thee with many experiences of the reality both of his attributes and promifes ; which though they need not any tdtlmony from fence, to gain them credit with u?, yet fo much are we made of fence, foehildifti and weak is our faith, that we find our hearts much hclpt by thofe experiences we have had, to rely on him for the future. Look therefore carefully to this, every morning leave tbj felf and wayesin Gods hand as the phrafeis, T/ao.j^. And at night look again, how well God hath iook't to histruft, and fleep not till thou haft affeded thy heart with his faithful- nefs, and laid a ftronger charge on thy heart to truft it felf again in Gods keeping in the night. And whentany bretch is made, and feeminglofs befalls thee in any enjoyment, which thou haft by faith enfured of thy God , obfervc how God fills up that breach, and makes up that lofs to thee •, and reft nor, till thou haft fully vindicatdd the good Name of God to thy own heartjBe fure thou lefft no difcontent or diflatisfa&ion lie upon thy fpirit at Gods dealings i but chide thy heart for it, as David did his , P/al.42. And thus doing with Gods bleffing, thou {halt keep thy faith |p breath for a longer race, when called to runit.

SECT. V.

Fifthly, make felf-denial appear as rational and reafonable as Dhou canft to thy foul -, the ftronger the underftanding is able to reafon for the equity and rationality of any work or duty , the more readily and chearfuTfy (if the heart be honeftand fincere ) is it done rfappofe Chriftian, thy God (hould call for thy eftate, tfberty, yea, life and all, can it feera unreafonable to thee ? e- fpecially,

Firft, if thou confidcrcft that he bids thee deliver bis own ,

Ooo 2 not

a 68 And yeurftetfhod with

not thy own. He lent thee thefe, but he never gave away the propriety of them from bimfelf^doeft chou wrong thy neighbour, r.o call for that money thou lent'fthima year or two pair ■? no Cure- thou thinkeft he hath reafon to thank tbee for lend* ing it to him, but none to complain for calling it from him.

Secondly, confider, he doth not, indeed . cannot bid thee deny fo much for him, as he hath done for thee Is reproach for ChrilVfo intolerable, that thy proud fpirit cannot brook it? why, , who ar thou ? what great houfe comeft thou from ? fee One, r . m9 that had more honour to lay at flake than I hope thou dareft pre* ' 3"7> tend.to^ Jefus Chrift, who thought it m rubber J to be equal with

Cod, but made himfelfofno reputation. Is it pain and torment thou art afraid of? O look up to the crofs where the Lord of life hung fo; thy fins : And thou wilt take up.thy own ctok more willingly, and thank God too, that he hath made thine fo light and eafie, wheniie provided one fo heavy and tormenting for his beloved Son.

Thirdly ycontidet whatever God calls thee to deny for his truth, it is not more than he can recompence. Mrfes law this, and that made him leap out of his honours and riches into the reproach of C hrift, for he kad refpetl to the recompence of reward, Heb. 1 1 . 26. It is much that a man will deny himfelfin, for foraething his heart ftrongly defires in this life, if a man be greedy of gain, he will deny himfelfof half the nights fleep,to plot in his bed, or rife early from it to be it his work, he will eat homely fare, g in vile raiment, dwell in a fmoky hole, (as we fee in Lcndvn ) for the con- veniency of a (hop, how men of quality will crowd thcmfelves up into a li' tie corner, though t the prejudice of their healths, and hazard fomctimes of their lives, yet hope of gain rec mpenccth all. \ nd now put their gains into the fcale with thine(i hi lftian) that are furc to come in by denying thy felt for Chrift (which thei -are not) and ask thy foul, whether it blufh not to ke them fo f eelyder.y themfllves of the comfort of their lives for an ima- g nary, un e- tain, at belt a (hort advantage, while thou hut left fo with v hrft for a few outward enjoyments, which (hail be paid thee over an hundred fold here,and beyond what thou canit now conceive, when thou comeft to heavens glory ?

SECT.

the preparation of the Gofpei of peace. 40^1

SECT. VI.

Sixthly, la hour to carry on the work of mortification every day, to further degrees than other. "Tis the fap in the wood that makes it hard to burn , and corruption unmodified thac ma^es the Chriftian loth to fufTer y dryJd wood will not 'kindle fooner, than a heart dryed and mortified to the lufts of the world, will endure any thing for Chrift . The JpoftJe fpeaks of fome that were torturedjtit accepting ddiverancey that they might obtain * better rcfftrretlion, Heb.n 35. They did not like the world fo well, as being fo far on their journey to feeavcn ( though in lard way) to be willing to come back to live in it any longer. Take heed Chriftian, of leaving any worldly luft unmodified in thy foul -, this will never confent thou fhouldeft endure much for Chrift-, few (hips fink at fea- they are the rocks and fli Ives that fplit them •, couldft thou get off the rocks of pride and unbelief, and icape knocking on the fands of fear of man , love of the world and the like lufts j thou.wouldft do well enough in the greateft ftorm that can overtake thee in the fea of this world. Jfamanpurgebimfelffr$m theje, hejhallhe avejfel unto honour „ fanclificd and meet for hU Mjftersnfey and prepared mto every good wor k^ 2 Tim. 2.2 1. O that we knew the heaven that is in a mortified foul ! one that is crucified to the world and lufts of it ; He hath the advantage of any other in doing or fuffering for Chrift , and enjoying Chrift in both, A mortified foul lives out of all noife and dilturbance from thofe carnal pa/lions , which put all out of quiet where they come. . VVheq the mortified foul goes to duty, here are not thole rude and unmannerly intrufions o/im? pertinent, carnal, yea,finful thoughts between htm and his God. Ishetogotoprifon > here is not fuch weeping and taking on; no luft to hang about his legs, and break hi- heart wich its in- frnuations-, no felf-love to entreat him thac he would pity him- felf,his heart is free,got out of the acquaintance of thefe troublers ofhis peace, andaprifonto him, it he may .coupon fo honour- able an errand as teftifying to the truth is O how welcome is ittohim.' whereas an unmodified heart is wedgM in with fo great acquaintance and kindred, (as I may fo fay) which his heart

Ooo 3 hath

4rfO And your feetfljod with

hath in the world, that it is impoftible to get out of their em- braces into any willingnefs to fuffer. A man that comes into an lnne in a ftrange place, he may rife at what time he pleafeth , and be gone as early as he pleafeth in the morning; There are none entreat him to ftay. But hard to get out of a friends houfc-, thefe like the Z^wYw father inlaw, will bedefiring him to ftay one day,and then one more,and another after that. The morti- fied foul is the ftranger^ He meets with no difturbance ( I mean comparatively.) in his journey to hcaverr, while the unmodified one is linkt in faft enough for getting on his journey in hafte, e- fpeciallyfo long as the flefh hath fo fair an excufe as the foul- nefs of the way or weather, any hardftiip likely to be endured for his profeflion.I have read of one of the Catoes,th&t in his old age he withdrew himfelf from Rome to his Countrey-houfe, that he might fpend his elder years free from care and trouble. And all the Romans as they rode by his houfe.ufed to fay, Ifiefolusfcit vl- vere. This man alone knows how to live. I know not what Art Catehid to disburthen himfelf(byhis retiring)of theworlds cares-, I am fure,a man may go into the Countrey, and yet not leave the City behind him •, his mind may be in a crowd, while his body is in the folitude of a Wilder nefs. Alas poor man, he was a ftranger to the Gofpel j had he been but acquainted with this , it could have (hewn him a way out of the worlds crowd, in the midft of Rome it felf, and that is by mortifying his heart to the world both in the pieafurcs and troubles of it; aRdthen that high commen- dation might have been given him without an hyperbole -y for to fpeak ttuth,He only knows aright how to live in the world, that hath learnt to die to the world. And fo much for theflrft Point ; which was, that the Chriftian is to ftand ready for all trials and troubles that may befall him. Thefecondfollows,whichis ■■ ■

CHAP.

the preparation of the Go/pel of peace. qri

CHAP. XVIII.

Sheweth who kthe perfon that hjbodandpre- paredfor fnjferings^ i. e. he that hath the Cofpels peace in hk bofome 5 and how this peace doth prepare for foffering, with a brief Appli- cation of all.

THat he who enjoys the peace of the Gofpel in his bofome , is the perfon, and the only perfon, that Hands (hod for all wayes, prepared for all troubles and trials.

Dott. zl

SECT. I.

None can make a (hoe to the creatures foot, fo as he (hall go eafie on hard way, but Chrift •, he can do it to the creatures full content ; and how doth he itpTruly no other way, then by under- layingit, or if you will, lining it with the peace of the Gofpel • what though the way be fet with (harp ftones ? if this (hoe go between the Chriftians foot and them, they cannot much be felt. Salomon teWsus^Tkewajes ofwifdome (that is Chrift) are vajes offleafanmtfs. Buthowfo, when fome of them arewayesof fuffering ? the next words refolve us, And all her paths are peace \ Prov. 3 . 17. where there is peace,fuch peace as peace with God and confcience,there can want no pleafure. David goes merry to bed, when he hath nothing to fupper , but the gladnefs that God

by

472 And yon r feetjbod with

by this puts into his heart, and promifeth himfelf a better nights reft than any of them all, that are feafted with the worlds chear, c7y^/.4 7.8. Thou ha fi put gUdnefs in mj hearty more than in the time that their corn and wine encreafed. J will both lay me dorr* in peace and [eep. This fame peace with God enjoy'd in the confeience, redounds to the comfort of the body. Now David can fleep iweetly,whenhelies on a hard bed what here he faith he would do, PJalme 3. 5^ he faith he had done, / laid me down andflcpt, I awaked, for the Lord fufiained me. The title of the Pfalme tells us, when D*vid had this fweet nights reft ; not wrien he lay on hisbedofdoun in his (late- ly Palace at femfalem, butwhen hefted for his life from his un- natural [on Abfalom, and poffibly was forced to lie in the open field under the Canopy of heaven. Truly it muft be a fofc pillow indeed, that could make kim forget his danger; who then had fuch a difloyal Army at his back hunting ofhlm- yea,fo tranfeen- dent is the fweet influence of this peace, that it can make the crea- ture lie down as chearfully to fleep in the grave, as on the foft- cft bed ; you will fay chat childe is willing, that calls to be put to bed^ fome of the Saints have defired God ro lay them at reft in their beds of duft:, and that not in a pet and difcontent with their prefent trouble as Job did : but from a fweet fence of this peace in their bofomes. Now let thj fervant depart in peace , for mine ejes have feenthy [alvation, was the Swan-like feng of old Simeon. He /peaks like a Merchant that had got all his goods on (hip-board, andnowdefirestheMafteroftheShip tohoifefaile, 2nd be gone home-wards. Indeed what ftiould a Chriftian, that isbutafor-reigner here, defire to ftay any longer for in the world, but to get this full lading in for heaven? and when hath hethar,if not when he is aflured of his peace with Cod ? This peace of the Gofpel, and fenfe of the love of God in the foul doth fo admirably conduce to the enabling of a perfon in all difficul- ties and temptations,and troubles •, that ordinarily before he calls hisSaints to any hard fervice,or hot work,he gives them a draught of this cordial wine next their hearts tochear them up, and im. boldcn them in the conflict. God calls Abram out of his native countrey, Gen.jz.t. and what fo fit, asapromife ofChrift to bring his heart to Gods foot, v 2,3. A fnd errand it was that lent Jar-L to Pad<*n~ Aram 3 he fled from an angry wrathful Bro- ther.

the preparation of the Gofpel of peace. 473

ther that hid murdered him already in his thoughts^ to an un- kinde deceitful Vncley under whom he fhould endure much hardfliip.

Now God comes in a fweet Gofpel- vifion to comfort this poof pilgrim;for by that ladder^! ofe foot flood on earthy nd up reached heavcn.Chrift. was iignified to his faith in whom heaven and earth meet,God and man are reconciied^and by the moving npanddovtnof the Angels on the /adder^tht Miniitry of the An- gels,which Chrift by his death and i ate rceilion procures for his Saint$,that they fhall tend on them,as fervants on their Matters childrenjfo that the fum of all is as much as if God had faid,^- r*£,thy brother £/<*/* hates^h£e,but in Chrift I am redoncikd to theejthy Vncle Labany he wilKwrongthee, and deal hardly by thee,but fear him not ; As I am in Chrift at peace with thee,fo through him thcu fhalt have my ei^ecial care over thee,and the guardianftiip of the* holy aAngels about thee , to defend thee where ever thou goeft.The Ifrae/ttes, when ready to take their march out of Egypt into a defolate wildernefle, where they ftisuld be put to many plunges,and their faith tryed to purpofe ; to prepare them the more for thefe,he entertains them at a Go- fpel-fupper before they goforth,I mean thePafleover, which pointed to Chrifi ; andno doubt the fweetnefs of this feaft,made fome gracious fouls among them (that tafted Chrift in it Jendure the hardship and hunger of the wildernefle the more chearfully. And the fame care and love did our Lwd fefns obferve in the in- ftitution of hisSupper,chooiing that for the time of ere&ing this fweet Ordinance,when his Difciples feet flood at the brink of a Sea of forrows and troub!es,which his death and the confequen- ces of it would inevitably bring upon them. Now the pardon of their fins feal'd to their fouls in that Ordinance, muft needs be welcome)and enable them to wade through their fufferings the more comfortably. Indeed the great care which Chrift took for his DifcipleSjwhen be left the world,was not to leave them a qui- et world to live in,but to arm them againft a troublefom world ; and to dc this, he labours to fatisfie their poor hearts with his love to them, and his fathers love t^ them for his fake y he be- queaths unto them his peace,and empties it in the fweet confola- tions of it into their bofomes ; for which end he tells them, as foon as he got to heaven, he would fray his father to fend the

P p p Comforter

474 ^n^ ymr feet fioc^ Wli^

Comforter to them with all lpeed,and fends them to ferufalemy there toftay privately, and not ^o into the field, or openly con- ceit with the angry world.till they received the ftrength and fuc- conr which the Spirit in his comforts fhould bring, with him. By all which it doth abundantly appear how powerful this Gofpel- peace is to enable the foul tor differing. Now I proceed to uSew

how this peace doth prepare the heart for all frfferings. And that

it doth thefe two ways.

1 . Firft,as it brings along with ir,and poffefleth the foul(where it comes) with fuch glorious priviledges,as lift k above all danger and damage from any fufferings whatever, from God, Man or Dive Is.

2, Secondly, as it is influential into the Saints graces and affections, exciting them, and making them ait to fuch a height , as lifts the Chriftian. above the fear of tr . uble and fuffering..

SECT. Hi

Firft,by poffefling the believing foul' of fuch glorious^ prrvi- ledges as fecure it from any real hurt that the worlt of fufferings can do it. If a man could be aflured,that he mighr walk as fafely on the waves of the Sea,or in the flames offireas he dottvin has garden, he wouldbe no more afraid of the one,than he is to do the other;or if a man had fome coat of maile fecretly about him, that would undoubtedly refill all blows,and quench all (hot that are fenc again(ibim,it would be no fuch fcareful thing for him to ftand in the midfl of fwords and guns : Now the foul that is in- deed at peace with God, is inverted with fuch privi ledges as do fet it above all hurt and damage from fufferings. 7 he peace of God (is faid ) to garrlfw the believers heart and »»/W^,Phil;^.7. he is furrounded with fuch bleffed priviledges, that he is as fafe as one in an impregnable £aflle. A perfon at peace with God,be« comes than a childe of God^nd when once tbeCh riftian comes to know his relation,and the dear love Of his heavenly Father to him ; afflictions from,or fiiferings-from him dread him not,be- caufeJieinows it is inconiifknt with the love of a father,either

to

the preparation eftbe Gofpel of peace, a j*

rohurt'hischilde, himfelf, or furrer him to be hurt by another, if he can help it. I have often wondred at Ifaac's patience to fub.iiit to be bound for a facrifice, and fee the knife fo near his throat vvithout any hideous out-cries or ftruglmgs that we read of ,• he was old enough ro be apprehenfive of death, and the horrour of it,being conceiv'd by fome to be above twenty years of age ; that he was of goodgrowth,is out of doubt by the wood which Abraham caufed him to carry for the facrifke ; but fuck was the authority Abraham had over his fon,and the confidence chat Ifaac had in his father, that he durft put his lite into his hands, which, had the knife been in any other hand, he would hardly have done ; who ever may be the inftrument of any trou- ble to a Saint, the rod or fword is at Gods difpofure. Chrift faw the cup in his Fathers hand,and that made him take it willingly. &r;W/y,every foul at peace with God,is heir to God. This fol- lows his relation;// children, then heirs , heirs of Godyand jayfit- kelrs with Chrift, Rom. 8. 1 7. This is fuch a transcendent pfivi- ledge,that the foul to whom the joyful news of itcomes,is lifted up above the amazing and afTrihgtning fears of any fuffering.The ssfpoftlc having (in the fore- named place) but a little fweeten'd his thoughts with a few medications on this foul-ravifhing fub- je£t,fee how his blefled foul is raifed into a holy fleighting of all the troubles of this life;/ reckon that the Offerings of this frefent tim*,are mot worthy to.be compared with the glory that {hall be re- vealed ir. us, ver.i S.He will not allow his own foul, or any that hath the hope of this inheritance,fo far to undervalue the glory thereof, or the love of God that fetled ic on them, as to men- tion chegreatnefs of their fufferings in any way of pitying them- felves for them. As if he had faid,Hath God made us his heirs, and bellowed heaven upon us in reverfion ? and fhall we be fo' poor-fpirited,to fit down and bemoan our felves for our prefent forrows,that are no more to be compared with the °lory that we are going to,than the little point of time (into which our lhort life with all our fufferings are contracted ) is to be compared with the vaft circumference of that eternity which we are to fpend in endleffe blifs and happinefs ? He is a poor man we fay, that one or two petty lofles quire undoes. And he a poor Chri- fiian that cries out he is undone by any croife in this life ; we mayfafely conclude fuch a one either is heire to nothing in

Ppp2 the

476 And your feet (bed with

2.

i.

the other world, or huh lictle or no evidence for what he hach

Secondly.this peace fhooes and prepares the Chriftian forfuf- fermgvs it s influential into his graces and affeftions ; mat „.

& s * as s lum above the fcir ot a™ <£-

„ £!& .thif.P£/5eL^erf>" felt.makes the Chrifliau uncon- querable m his fanh.Nothing is too hard for fuch a one to be- lieve chatcarries a pardon in his confcience.and hath his pcTcc w.thGodfealedtohim..V<,/,, was to meet with many difficul- ties in that great work of conduaing l[ml<m olEgi towards

c*T"l thlref^e £ LWke them a" a Inore «& conoueft to fe faith, when he foouldbcaiTaulced with them, GodghU h mat bs very firft entnng upon his charge an experiment of his mighty power w fome miracles,as the mrmnghU roi Z°IsT-

jhrmg,taglli»,.btaifmni M ief*re,tbit he might never think any thing too*ard for that God to do towards their falvarinn and del.verance.when thingsfeem moft defpe a^lnd how 2 conquerable^, was after thefe in his faith, wefee Tru- ly,whenGodfpCakstoapoorfoul,he gives fuch a ceftimony of his Almightypower and love, that fo long as the fweet fenfe of S '^.foul.the creatures faith cannot be pofed • what doth God in his pardoning mercy.but turn the Serpent of the Law with M its threatn.ngs.from which the finner fled, a° chat which would fling him to deatb.into the bloflbmin* rod of The Gofpel.that bnngsforth the fiveetfruit of peaceYn/hfe ?And

prous hand made clean and founder a poor finner heart Cous

wnh firj,made c ean and pure by wafting in rhe blood of Thrift*

erra.nlythjsm.rac/e of mercy, where It is ftrongly klievedt

be done,wi!l make it eafie for that foul to truft God in » <feT ^.f

tempordMerings,andchearf,J[yforovvhim Throuoh a who?J

S«K£& '*?*&&** D-^comt°u- 2 Z a o„ 1 J nS ft1* "* mer<-7-tfien his faith is up, am can ltron.,1, afl on God for temporal ddivennce «•,,«£ finde hnn inder ,hS fBM fcnfc of hi, peace wfthGodable'to

/ytrfe

the preparation of the Gojpel of peace. 477

verfe 5. and now fee to what a height his faith a&s on God as to outward troubles,wr/? j.Thou art my hiding pUce, thou [halt preferve me from trouble \thou jkalt comfraffe n.e about with fongs of deliverance. Ht^ptUs this,which isthekfTe,from the other^that is incomparably the greater mercy.

Secondly, this peace with God, where it is felt, fills the heart 2.

with love to Chrift. The Chriftians love to Chrift takes fire at Chrifts love to him. And the hotter Chrifts love lies on the foul,the ftronger reflection doth the creature make of love to him igain.She loved muchjo whom much was forgiven^LwV.-j.^-j. And the more love,the lefte fear there will be of fuffering.Wee'i venture far for a dear friend ; when Chrift told his difciples,L*- sjarw was dead ; Thomas would needs go and dye with him for company, John 11.16. fo powerful is love, even as ftrong as deathjFor a good man (faith the Apoftle)y£;«f would even dare to dye ; that is a merciful,kmde man^vhofe Iovq had endeared him to them. How much more daring will a gracious foul be to facri- fice his life for a good God? Thy name (faith theSpoufeof Chrift) is as oyntment poured forth,therefore the Virgins love thee,G**M.2.Then Chrifts name is poured forth,wheii the love of God through him is fhed abroad in the foul. Let this precious box be but broke,and the fweet favour of it diffufed in the heart, and it will take away the unfavoury fcent of the moft flinking pri- . fon in the world. This heavenly fire of Chrifts love, beaming powerfully on the foul,will not only put out the kitchuvfire of . creature-love, but alfo the hell-fire (as I may call it) of flavifh , fear : What makes us fo agalh't at the thoughts of death,efpecial* ly if it comes towards us in a bloody dreffe, and hath fome cir* cumftances of perfecutors cruelty ,co put a further grimneffe on its unpleafing countenance?furely rhis comes from guilt and un* . acquaintance with Chrift, and what he hath done for us ; who . came partly on this very errand into the world^To deliver them who through fear of death were all their life-time fubjeU to bon* dage, Heb.2.1 5.And how hath he done iff but by reconciling us to God,and fo reconciling us to the thoughts of death it felf, as that which can only do us this kinde office,to bring. us andChrift ( that hath done all this for us ) together.

Thirdly ,this peace enjoy 'd in theChriftians bofom.hath a fweet 3.* -. influence into his felf-denial. A grace fo neceflary to Suffering,

Ppp 3 tha; •

8 And yottr feet JJjod wi\ b

that ChuLt lays the Crofleas I may To fry upon the bick of this grace. /J^ ofoe'ver will come after me Jet him deny himfelf, and take up bif Croffe s.r.d follow »*r,Mark 8. 3.;. Another f with Sim n of Cyrer.c ) may be compelled to carry Chnfts Crofle after him a little way; but 'cis the felf-denyingfoul that will (loop wil- lingly ,and down of his knees to have this burthen laid on him atChrifts hand. Now the feme of a fouls peace with God will enable the creature in a two-fold felf-denial, and by both fweecly dii'pofe him for any furthering from or for Chrift.

Fir sty it will enable him to deny himfelf in hisiuiful felf.Stn may well be call'd our felf,it cleaves fo clofe to us,even as mem- bers to our body ; as hard to mortifie a luft,as to cut orf a joynt. And fome hns are more our felf than others, as our life is more bound up in fome members than others ; welljet them be what they wil^thereisagooddayjin which,if Chrift asks the head of the proudeftluft among them all,he fhall have it with leiYe re- gret than Herodias obtain'd the Baptifis at Hero is hands. And what is that gaudy day,in which the Chriftian can fo freely deny his fin,and deliver it up to juftice,bat when (Thrift is feafting him with this hidden Manna of pardon and peace ? A true friend will rather deny himfelf than one he loves dearly,if it be in his power to grant his requeft : but leaft of all can he deny him, when his friend is doing him a greater kindnefle at the fame time, that he asks a lefTe. No fuch picklock to open the heart as love. When love comes a begging,and that at a time when it is fhewing it felf in fome eminent expreflion of kindnefle to him at whofe door (he knocks,there is little fear but to fpeed.£/?^r chofe that time to engage Ahafhtterus's heart againlt Haman her enemy, when fhe expreft her love moft to Aha(huemsy viz. at a ban- quet. When doth God give, or indeed when can he give the like demonftracion of his love to a poor foul, as when he entertains it at this Gofpehbanquet ? Now fure, if ever, God may prevail with bis child to fend the curfed Amalakfte to the gallows, his Juft to the gibbet ; do you think that (JMary Magdal n when thatblellednews dropt from Ch rift into her- mournful heart, that her fins which were many ft ere aU forgiven her,could now have been periwaded to have opened the door to any of her forme rlovers,and gone out of thefe embraces of Chrifts love,

to

the preparation of the Gojpel of peace. 479

to have plaid the whore again? No, I doubr not but fhevsouJd fooner have chofe the flames of Martyrdome than of li.ft. In- deed that which can make the creature deny a lutf,can make the creature it fhall not deny a CrofTe.

Secondly^ the fenfe of this peace will enable the Chriftian to deny his camalenjoyments. Andthefethe Chriflian finds his great pul-backs from fuffering.As the heartburns in the hot fit of love to the pleafures and profits of this world when he abounds with them ; in that degree will his fl taking fit of fear and grief be , when Chrift calls him to part with them. What the fweet wines and dainty fare of Capita was to Uanlbals fouIdiers,that we {hall finde any intemperance of heart to the creature will be to Us; it will enervate our fpirits, and fo effeminate us that we lhall have little mind to endure hardfhip,when drawn into the field to look an enemy in the face.Now the fe ife of this Gofpel- peace,will dead the heart to the creature,and facilitate the work- offelf-denialjas to the greateft enjoyments the world hath.9<^ forb'idffzilh. Paftl)that I fkould glory fave in the Crojfe of our Lord Jefus^by whom the world is crucified to me,and 1 unto the world ; G*\.6.i4.rPauls heart is dead to the world; now mark what gave the deaths wound to his carnal affections. By whom ( faith he) the world is crucified tom?yandI unto /V,that is, Chriftand his CrofTe. There was a time indeed that Taul loved the world as well as who mofobut fince he hath been acquainted with Chrift, and the mercy of God in him to his foul pardoning his fins, and receiving him into favour and fellowship with himfelf ; now he is of another minde ; he leaves the world as Saul his feeking of the Afles at the news of a Kingdome;his haunt lies another way now. Let the* Zibaes of the world take the world, and all they can make of it with their foft husbandry. Hee'l - not grutch them their happinefs,forasmuch as his heavenly Lord and King iscomeinpeacetohisfoul. None can part with the comfort of the creature fochearfully as he who hath his mouth at the fountain-head, the love of God himfelf. Parents are near,and friends are dear, yet a loving wife can forget her fathers houfe and leave her old friends company to go with her husband, though it be to a prifonjhow much more will a gracious foul bid adue xo thefe, yea, life it felf, to go to Chrift, efpecialLy 'jvhen. he hath iciiL the Comforter into, his bofome, to

hear.

.-.~.-.i.~.-*

480 And your feet fliod with

cheers Wax in the tblitarineffe of the way with his i weet com- pany.

A fourth fuflfering grace which the fweet fenfe thisGofpel- peace doth promoters ^Patience ; affli&ion and fuff_*ring to a patient foul are not grievous. Patience is, as one calls it, T-^f <? tyj$c , The conco^ive faculty of the foul. That grace which digefts all things,and turns them into good nourifh- ment. Meats of hard digeltion will not do well with fqueamifh weak ftomacks,and therefore they are dainty and nice in their diet ; whereas men of ftrong ltomacks,they refufe no meat that is fet before them ; all fare is alike to them. Truly chus there are fome things are of very hard digeflion to the fpirits of men;the peevith, paflionate, fhort-fpirited profeffor will never concoft reproaches, prifonand death it felf, but rather quarrel with his profelfion, if fuch fare as thefe attend the Gofpel.wfc*» tri- bulation or perfictttion arifeth becaufe of the Word by and by he is ojfendcdy1A.it. 13.21. This will not fby in his ftomack,but makes him caft up even that which elfe he could have kept, ( a profeflion of Chrirt ) might he have had it with a quiet life and a whole skin. But now the patient foul, he makes his meal of what God in his providence fees before himjif peace and pro- fperity be ferv'd up with the Gotyel, he is thankful,and enjoyes the fweetnefsof the mercy while it latts;if God takes thefe away, and inftead of them will have him eat the Gofpel-feaft with foure herbs of affliction and perfection, it fhall not make him fkk of his chear.lt is but eating the more largely of the comforts of the Gofpel with them,and they go down very well wrapt up in them. Indeed the Christian is beholden to tbofe confolations which flow from the peace of the Gofpel for bis patience. It were impoflible for the people of God to endure what fome- times they meet with from men and Divels alfo,as they do,had they not fweet help from the fenfe of Gods love in Chrift, that lies glowing at their hearts in inward peace and joy.The J-poftle refolves all the Saints patience experience and hope, yea, glory- ing in their tribulati©ns,into this,as the caufeof all ; becanfe the love of Cjod isfked abroad in our hearts by the holy Cjhoftfvhith is given unto «4,Rom.5.f.fin makes fuffe ring intolerable ; when that is gone,the worft part of the trouble is removed;a light care goes thorough that flough eafily, where the cartdeeplyloaden

is

the preparation of the Gifpcl of peace.

is fee faft ; guilt loads the foul , andbemiresitin any fuftering^ take that away , and let God fpeak peace to his foul , and he that raged before like a mad man under the croffe, (hall carry it without winching and whining. The peace of God Jball keep yonr hearts and mindes , Phil. 3 Now what is pa- tience but the keeping of the heart and minde compofed and ferene in all troubles that befall us? But a word or two for Application.

SECT. nr.

Firft, this informs our judgements in two particulars. Firft, „ ^re r what to judge of their patience in affliction, that have no intereft in the Gofpels peace. Secondly, what to think of their peace, who in affli&ion have no patience at all.

Firft, fome you (hall fee very ftill and quiet inaffii&ion, yet meer ftrangers to this peace, ignorant of Chrift the Peace- maker, walking in oppofition to the terms God offers peace in the Gof- pcl upon , a^d yet very calme in affli&ion. Certainly all is not right with this poor creature ; if he had any fenfe how it is with him, he would have little patience to fee himfelf under the hand of God-, and not know but it may leave him in hell before it hath done with him. When I fee one runne over ftones and hard way, barefoot and not complaine, I do not admire his pati- ence, but pity the poor creature that hath benummed hisfeet,and as it were foled them with a brawny dead kinde of flefh , fo as to lofe his feeling : But fave your pity much more for thofe whofe confeiences are fo benummed, and hearts petrified into a fenlkffe ftupidity , that they feelc their mifery no more than the (tone doth the Mafons (aw which cuts it afunder. Of all men out of hell, none more to be pitied, than he that hangs over the mouth of it, andyetisfearlelTeofhisc'anger^ while thus the poor wretch is uncapable of all means for his good . What good does Phyfick put into a dead mans mouth ? if he cannot be cha- fed to fome fenfe of his conditional! applications are in vain. And if afflictions (which are the ftrongeft Phyfick) leave the creature fenfelefTe , there is little hope left that any other will work upon him. Q^q q Se-

(j I Andyi ur feet fbud with

Secondly, what (hall we think of thofe that are great preten- der to this peace, ut cannot think with any patience of luftcring from God or for ood ? certainly io far as thee: eature is acquain- ted with this peace, and hath the ti ue fenfe of Gods love in ^ lirift Jying warme at his heart, he cannot but fiude proportionably his heart ftand ready to fubmic to any fufTcrir.g that God layes out for htm. And therefore it behoves us well to rry cur peace and comfort. If thou haft no heart to fuffer for God, bur choofeft aiinnetoefcapeacroflc,thy peace is falfej if thou hail but lit- tle patience under ordinary afrli&ions, to compofe thy fyirit from murmuring, and fuftaine thy heart from finking, thy faith on the. promife is weak. If thou faint in the day ofadverfetj^ thy Jirtngth # ]W/rProv,24 io. Vfe 2. Secondly, let this ftirre thee up, Cfariftian, to be very tender

and chary of thy peace with God and thy own confeience. Keep this peace clear and unbroken , and it will keep thy heart whole, when the whole world breaks about thee. So long as this peace of God rules in yc ur hearts , you are fafc from lear or danger, though in a prifon, at a ftake. But if thou fuffereft that to be wounded, then thy enemies will come upon thee as Simeon and Levi on the men of Secbem when fore, and be too had for thee. O 'tis fad , (friends) you will finde it fo , to go with fore and fmarcing consciences into a iurTering condition. A thorne in the foot will make any wayunealieto the traveller, and guilt in the confeience any condition uncomfortable to the Chriftian, bot moft of all a fuffering one. Now, if you will keepy? ur peace unbroken , you muft beftow fome attendance on it , and fet as it were a life guard about it. The choiceft flowers need moft* looking to. 1 he richer the treafure , tru fafer we lay it. This /*eace is thy trealure, look well where thou layeft it. Two ways our Saviour tells us, that worldly treafure, fuch as filver and gold is . may be loft •, by thieves that breakjn and carry it away, and by rvft that eats and corrupts it, Mat 6. 1 9 .There are two ways fome- thirg'ike thcfe,whe. in theCbrtftian may go by thelolTe in this his heavci.lyt eafure of inward peace nnd comfort- prefumptuous fnr.es , thefc are the thieves that break* through andftealethe Saints comfort away-, when the ChriPian comes to look into his fuul after fuch a bold act , and thinks to entertain himfelf (as formerly J with the comfo.ts of his pardoned ftate, /ntereft in

Chrift

the preparation of: he Ccjpel of peace. a §

Chrift, and hopes of heaven through him, alas he fin d< a /ad change; no promife that will give out irs conflations to him. The i ellar door is lockt, Chrift with-drawn, and the keys carried away with him. He may even cry out with a fad complaint, as Mary when (he found not Cbnfts body in the Sepulchre, They have taken away my Lard , and I know not where they have laid kirn. | T hus the Chriftian may with aking heart bemoane his fol- ly ; my pride, my uncleannefle , my earthly-mindednefTe, they have taken away my treafure , rob'd me of my comfort- 1 could never have comfortable fightofGods face in any duty or promife fince I fell into that foulfinne. And therefore Chriftian, have a care of l'uch robbers of thy peace as this. The jfirit of man i* called the candle the Lord, Prov. 20. 27. Hath God lighted thy candle (Chriftian) cheared thy fpirit, (I mean J with the fenfe of his love? Take heed of prefumptuous finocs ; if fuch. a thief be futfered in this thy candle, thy comfort will foon fwaile out. Haft thou fallen iuto the hand* of any fiich prefumptuous finnes, * that have ftollen thy peace from thee? fend fpeedily thy hue and cry after then^ I mean, make thy fad raoane to God,renew thy repentance out of hand, and raife heaven upon them by a fpi- rit of prayer. This is no time to delay- the further thouletteft thefe finnes go without repentance, the harder thou wilt finde it to recover thy loft peace and joy out of their hands j and for thy encouragement know, God is ready upon thy feriousand folcmn return, to reftore thee to the joy of his falvation , and do juftice upon thefe enemies of thy foul for thee by his mortifying grace, if thou wilt rrofecute the Law upon them clofely and vigoroufly, without relenting towards them, or being bribed with the p!ea- fure>or carnal advantage, that they will not fpare toorTer,n their lives may be fpared.

Again, as prefumptucus finnes are the thieves, that with a high hand rob the Chriftian of his comfort . fo floth and negli- gence are as the ruft, that in time u ill fret into hiscomfurr, and eat out the heart and ftrength of it. It is imp fiible that the Chriftian win is carelefle and fecurc in his walking, infrequent or negligent in his communion with God, fhou'd long be owner of mnch peace or comfort that is true j what if thou doeft not pour water of preiumpiuous finnes into the Lamp of thy foy'tb quench it ? 'tis enough, if thou doeft not pourojlcofcury to

Qj] q 2 feed

>

484

Above all taking

feed and maintaine ic. Thou art a murthercr to thy comfort by ftarving it as well as by ftabbing of if.

Ver. i 6.

Above all , taking the jhield of faith, whereby ye

foall be able to quench the fiery darts

of the wicked,

He fourth piece in the Ghriftian ? amply , prefents it felf in this verfe to our confi- deration. And that is, The Jbield of faith. A grace of graces it is , and here fitly placed in the midft of the'other her com- panions.lt ftands(me thinks)among them as the heart in the mid ft of the body ^ or if you pleafe , us David, when Samuel anointed him in the midft of his brethren , i Sam. 1 6 1 3. The Apoftle, when he comes-to fpeak of this grace, he doth as it were, lift up its head, and anoint it above all its fellows, asfbeve all take the fhield of faith, and the words cafi- ly fall into thefe two general parts.

1. An exhortation, above all take the fhield of faith.

2. A powerful argument prefling the Exhortation, Whereby ye fhall be able to quench the fiery darts of the wicked.

CHAP.

the fjield of faith.

485

CHAP. I.

Ihe Explication of the words in a four- fold enquiry.

IN the Exhortation, thefe four particulars call for our enquiry towardsthe Explication of the words* Fir ft y what faith it is, that here is commended to the Chriftian fouldier. Secondly, having found the kinde, we are to enquire what this faith is as to its nature. Thirdly , why it is compared to a fhield, rather than other pieces. Fourthly, what is the impor- tance of this em Taw, above all.

SECT. I.

Firft, what faith it is that here is commendedjThis willfoon be <§*eft° l known,if we confider the caufeand end for which it is commended to the Chriftian ± and that is to enable him to quench all the fiery darts of the wicked , i. e. of the wicked one the Devil. Now look upon the fevcral kindes of faith ■, and that among them muft be the faith of this place , which enables the creature to quench Satans fiery darts • yea, all his fiery darts. Hiftoricalfaith can- not do this, and therefore is not it • This is fo far from quench- ing Satans fiery darts, that the Devil himfelf, that (hoots them, hath t his faith,/** w 2.19, The 'Devils believed-, Temporary faith cannot doit^ this is fo far from quenching Satans fiery darts,that itfelf is quenched by them. It makes a goodly blaze of profef- fion,and endures foratvhile,Mitth. 13. 21. but foon difappears; Miraculous faith } this falls as fhort as the former. fudaSs mi- raculous

4g6 Above M taking

raculous faith, which he had with other of thcApoftlcs (for ought chat we can read ) enabling him to caft Devils out 01 o- thers , left himfelf poffefled of the Devil of covet^ufnefle, hypo- cific and treafon , yea a whole legion of lufts that hurried him down the hill of delpaire, into the bottomlefle pit of perdition. There is onely one kinde of faith remains, which is it the Apoftle means in this place , and that is juftifying faith. This indeed is a grace that makes him, who ever hath it, the Devils match. Sataa hath not fo much advantage of the Chriftian by the tranfeenden- cyofbis natural abilities, as he hath of Satan in this caufc and this his weapon. The Apoftle is confident to give the day to the Chriftian, before the fight is fully over- ye havewcrccme the wicked one, i John 2.13. that is, you are as lure to do it, as if you were now mounted your triumphant chariot in heaven. The Knight (hall over- come the Giant • the Saint, Satan; and the fame Apoftle tells us what gets him the day, i ; ohn 5 . 4. This U the vitlory that overcomcththe world, even our faith.

SECT. II.

®»eft* z. The fecond enquiry is, what this juftifying faith is ?

jirjfv. 1 (hall anfwer to this ^ Firft , negatively ^ Secondly , affir-

matively.

1 . Negatively , in two particulars.

1. Juftifying faith is nGt a naked aiTent to the truths of the Gofpel. This, juftifying faith doth give •, but this doth not make it juftifj ing faith. A dogmatical faith or hiftorical , is com- prehended in juftifying faith • but dogmatical faith doth not infer juftifying faith. Juftifying faith cannot be without a dog- matical • It implies it , as the rational foul in man doth the ieuli- tive. But, the dogmatical may be without the juftifying, as the fenfitive foul in the beaft is without the rational, Judo* knew the Scrip ures , and without doubt did afTent to the truth of them, when he was fo zealous a preacher of the Cofpel •, But he never had fo much as one drammc of juftifying faith in his foul, Jehu 6, 64- Tberc are firm tfjou which hfitve not -Jor fcftts k»cw

from

the jhield of faith. ^87

from the beginning^who they were that btlievtd not, Andwho fbottld be- tray him i "yea, ?*<ta"s Matter, the Devil lumfelf, one far enough (I fuppofejfrom juftifying faith, yet he afTents to the truth cf the Word. He goes againft his confcience , when he denies them i when he tempted Chnft, he did not difpute againft the Scrip- ture, but from the Scripcure , drawing his arrows out of this quiver, Aiatth. 4. 6. And at another time, he makes as full a con« fcffion of Chrift (for the matter) as Teter himfelf did, Mut.% s ;. compared with Mat. 16. : 7. Aifent to the truth of the Word is but an aft of the under (landing , which reprobates and Devils mayexercife. But juftif) ing faith is a compounded habit, and hath its feat, both in the under (landing and will >y And therefore called a believing with the heart, Rom. O. 10. yea, a believing ■with all the hearty Ads 8.37. Philip (aid, if then btlievefi with all thy heart \ thou may eft. it takes in ail the powers of the foul. There is a double objeft in the promife 4 one proper to the un- derftanding, to move that •, another proper to the will, to excite and work upon that. As the promife is true, fo it callsfor an aft of affent from the underftanding^ and as it is good as well as true, fo it calls for an a ft of the will to embrace and receive it : T here- fore he which only nationally knows the promife, and fpecula- tively a (Tents to the truth of it, without clinging to it , and embracing of it , he doth not believe favingly , and can have no more benefit from the promife, rhan the nourifhment from the food he fees and acknowledged to be wholefome , but eats none of it.

Secondfy, faith is not afltirance. If it were, Saint John might have fparcd his pains , who wrote to them that believed on the Name of the Sonne of God , that they might k»ow that they had eter- nal life ^ 1 John 5. 1 3. They might then have faid, we do this ah- ready j wha: elfe is our faith > but a believing that we are fuch as through Chrift are pardoned , and (hall through him be faved ? But this cannot be fo : If faith were affurarce; then a mans finnes would be pardoned before he believes, for he muft neceflfarily be pardoned , before he can know he is par- doned. The candle mult be lighted, before 1 can fee it is light' ed. The ehilde muft be borne, before T can be atfured it is borne, The objeft muft be before the aft. AlTurance is rather the fruit of faith , than faith it felf. It is in faith as the flower is in the

root;

4&£ Above all taking

toot; faith in tinae, after muchcommunion with God, acquain- ancc with tl>e Word,and experience of his dealings with the foul, may fluurilh into aflurance ; But , as the root truly lives before the flower appears, and continues , when that hath (hed its beau- tiful leaves , and is gone again : fo doth true juftifying faith live, before aflurance comes, and after tt difappears. Aflu- rance is as it were the creame of faith j now you know , there is milk, before there is creame- (this rifeth not but after fome time Handing) and there remains milk after it is fleted off. How | many (a'asj of the precious Saints- of God muft we fhut out from bemg believers, if no faith, but what amounts to aflurance ? We muft needs offend againftthe generation of Gods children, among whom , fome are babes , not yet come to the ufe oi their refled a& of faith , fo as to own the grace of God in them to be true, upon the review that they take of their own a&ings^ And muft not the child be allowed to be a child , till he can fpeak for himfelf, and fay, he is fo? Others there are in Chrifts family, who are of higher ftature, and greater experience in the wayes of God, yet have loft thofe apprehenfions of pardoning mercy, which once they were (through the goodnefle of God) able to have (hewn : (hall we fay their faith went away in the departure of their aflurance ? how oft then in a year may a believer be no beleever ? even as oft as God with- draws and leaves the crea- ture in the dark. Aflurance is like the Sun-flower , which opens with the day, and fliuts with the night. It follows the motion of Gods face ; if that looks fmilingly on the foul, it livts^if that frowns or hides it felf, it dies. But faith is a plant that can grow in the (hade, a grace that can flnde the way to heaven in a dai k night . It can walk, ™ darknt jfe , and jet trhfl in the Name of the Lord, Ifa. 5 c. 10. In a word, by making the efTence of faith to lie in aflurance, we (hould not only t fTendagair.it the genera- tion of Gods children , but againft the God and Father of thefc children, for at one clap we turne the greater number of thofe children he hath here on earth out of doors , ye we are cruel to thofe that he is moft tender of , and make fad the hearts of thofe that he would have chiefly comforted. Indeed it this were true, a great part of Gofpel-provifionlaidupin thepromifes,is of Lit- tle u e ; we read ofpromifes to thofe that mourn , they pull h comforted ; to the contrite,? hejpall be revived-^ to him that walks

in

the fhieldoffailh, ^So

indarkncfs, J/4. 50. and the like • thefc belong to believers, andnoneelfe; furely then there are fome believers that are in the dark, under the hatches of forrow, wounded and broken with their fmnes, and temptation for them •■ but they are not fuch as are allured of the love of God, their waiter rs turned into joy, their night into light, their fighs and fobs into joy and praife.

Secondly, I (hall anfwer affirmatively, what juftify ing faith is -t and in the defcription of it I frnll confider itfolely as jufti- fying. Andfotakeitintheiefewwords, ft is that ad of the foul, whereby it refts on Chrift crucified for pardon and life, and that upon the warrant of the promife. In the defcription ob- fcrve,

1. Thefubjed where faith is feated, not any fingle faculty, r< bat the foul ; Of this I have fpoke fomething before.

2. Here is the object of faith as juftifying, and that is Chrift crucified. The whole truth of God is the object of juftify- ing faith , it trades with the whole Word of God, and doth firmly aflent unto it •, but in its juftifying aft, it fingles out Chrift crucified for its object. Firft, the perfon of Chrift is the object of faith as juftifying. Secondly , Chrift as cru- cified.

Firft, the perfon of Chrift, not any axiome or proposition in the Word ; This is the object of afTurance, not of faith. AfTu- rance faith, I beleeverayfinnes are pardoned through Chrift; Faiths language is, I bdeeve on Chrift for the pardon of them. The Word of God doth direct our faith to Chrift, and termi- nates it upon him j called therefore, a coming to Chrift, Matth. 11.28. a receiving of him, John X.I 2. a believing oh him%Joh. 17.20. The promife is but the difh, in which Chrift the true food of the foul is ferved upi and if faiths hand be on the promife, it is but as one that draws the difh to him, that he may come at the dainties in it.The promife is the marriage- ring on the hand of faithjnow we are not married to the ring,but with it unto Chrift.

All promifes, faith the Apoftle , are Tea and Amen in him. -

They have their excellency from liim, and efficacy in him. I mean in a fouls union to him. To runne away with a promife, and not to clofe with Chrift, and by faith become one in him,is,as if a man (hould rend a branch from a tree, and lay it up in his

Rrr cheft,

4CO Above all taking

cheft, expecting it totaar fruit there. Promises are dead Blan- ches fevered from Chrift : But when a foul by faith becomes u- nited to Chrift, then he partakes of all his fatnefs ; notapromife bu t yields fwectnefs to it.

Secondly, asChrift is the primary objed of faith, fo Chrift as crucified. Not Chrift in his perfonal excellencies j fo he is the objed rather of our love than faith . but as bleeding, and that to death under the hand of divine juftice for to make an attone- mentby Gods own appointment for the finnes of the world. As the handmaids eye is to her MiftrelTes hand for direction, fo faiths eye is on God revealing himfelf in his Word-, which way God by it points the foul, thither it goe*. Now there faith finds God intending to fave poor finners pitcht on Chrift, and Chrift a- lone for the tranfading and effecting of it, and him whom God choofeth to truft with the work,him and him alone wil faith chufe to lay the burden of her confidence on.

Again, faith obferves how Chrift performed this great work, and accordingly how the promife holds him forth to be applied for pardon and falvation. Now faith finds, that then Chrift made the full payment to the juftice of God for finne, when he poured out his blood to death upon the crofs ; all the preceda- neous ids of his humiliation, were but preparatory to this. He was born to die, he was fent into the world as a lamb bound with the bonds of an irreverfible decree for a facrifice. Chrift himfelf when he came into the world undcrftood this to be the errand he was fent on, Hebh 105. when he comet h into the worlds he faith, Sacrifice and burnt offering thou veeuldjl not, but a body thou hafi prepared me , i e. to be an expiatory facrifice ^ without this, all he had donc,would have beenlabour undone.No redempti- on, but by his blood, Ephtf. 1.7. In whom vse have redemputn through hi* bloody the for git emfs of our finnes. No Church with- out his blood, Alls- 20.28 The Church cfGodjvhich he hath pur- chafed with his blood ; t latere Chtftirncricntu extitit EcclcJi«.Thc C hutch is taken out of dying Jefus his fide, as£^foutof fleeping Adams. Chrift ciid not tedeem and fave poorfouls, by fitting in Majvfty on liis heavenly throne, but by hanging on the (hame- ful crofs, under the toiincr. ting hand ofmansfuiy, and Gods )uft wrath. And therefore the poor foul, that would have par- don of Jinnc is dir«dcd,to place bit faith not only on Chrift , but

on

the fhkld of faith. aq{

on bleeding Chnft,i?o^. 3. -25. Whom odhathfet forth to be a pro- pitiation through faith in hu bkod.

3. The aft of faith upon this ob;'e&, and that is refting on Chrift crucified for pardon and life. I know there arc many afts of the foul antecedent to this, without which the creature can never truly exercife this. As knowledge,efpeeially of God and Chrift,upon whofe authority and teftimony it relies, lltnn» whom 1 have believed, 2Tim.i.i2. none will readily truft a ttrangerk that he is wholly unacquainted with. Abraham went indeed he knew not whether, but he did not go with he knew not who. The great thing that God laboured to inftruct Abraham in, and fatishe him with,was the knowledge of his own glorious felf, who he was, that he might take his word and relieonit, how harfh and improbable, yea, impoffible foever it might found in fenfe or reafons eare, lam the Almighty God, -walkjjifore me, and be thou perfett. Secondly,afTent to the truth of the Word of God • if this foundation-ftone be not laid, faiths building cannot go on. Who will truft him, that he dares not think fpeaks true > Third- ly, a fenfe of our own vilenefsandemptineis. By the one to fee our demerit, what we deferve, hell and damnation • By the other our own impotency, how little we can contribute, yea, juft nothing to our own reconciliation •, I Joyn them together,, becaufe the one arifeth out of the other ; fenfe of this emptinefs comes from the deep apprehenfionsa foul hath of the others ful- nefs in him j you never knew a man full of fclf-confidence, and felf- abafement together. The confeience cannot abound with the fenfe of finne, and the heart with felf-conceit at the fame time. When the Commandment came^Jinne revived3and 1 died, Rom. 7.9. that is,when the Commandment came in the accufations of it to his confeience • finne,that like a fleepy lyon had lien ftill, and he fecure and confident by it, when that began to roare in his con- feience, then he died, that is, his vain confidence of himfelf gave uptheghoft. Both thefe are nccefTary to faith- fenfe of fin, like the fmart of a wound, tomakethe creature think of a plai- fter to cure it ; and fenfe of emptinefs and infufficiency in himfelf or any creature to do the cure, neceffary to make him go out to Chrift for cure. We do not go abroad to beg what we have of our own within doors. Thefe ( with forne other ) are necefTary to faith J but the receiving of Chrift, and refting on Chrift, is

Rrr 2 that

4oa Above all taking

that ad of faith to which juftification is promifed , John 3 . 18. He that believeth on him is not condemned, but he that beleeveth not it condemned already , becaufe hath be not believed in the T^ame of the only begotten Sonne of God. Now every one that aflents to the truth of what the Scripture faith of Chrift, doth not beleeve on Ch'ift. No, this believing on Chrift implies an union of the foul to Chrift, and fiduciary recumbency onChrift. Therefore we are bid to take hold of C hrift, J fa. 27, 5, (who is there cal- led Cjodsftrength, as elfewherc hisarme) that rec may ma\e peace with God^ and rvejhall make peace -with him •, it is not the fight of a mans arme ftretched out to a man in the water will fave him from drowning, but the taking hold of it. Chrift is a ftone^ faith builds upon Chrift for falvation^ and how, but by laying its whole weight and expectation of mercy on him ? what cpattlt zTim.i.n. calls believing in the former part oftheverfe, he calls in the latter part a committing to him to be kef t againfi that day.

The fourth and laft branch in the defcription, is the war- rant and fecurity that faith goes upon in this aft. And this it takes from the promife ; indeed there is no way, how God can be conceived to contraft a debt to his creatuse, but by promife. There are wayes for men to become debtors one to another , though never any promife paft from them. The father is a debtor to his child, and owes him love, provifion and nurture. The child a debtor to his parent, and owes him honour and obe- dience,though neither of them promifed this to each other.Much. more doth the creature ftand deep in Gods debt-book, and owes himfelfwith all he hath to God his Maker, though he hath not the grace voluntarily to make thefe over to God by promife and Covenant But the great God is fo abfolute a Soveraign, that none can make a law to binde him but himfelf ; till he be pleafc'd. to pafs an aft of grace, of his own good will, to give this, or do that good thing, to and for his poor creatures, no claim can be laid to the leaft mercy at his hands. There are two things therefore that are greatly to be heeded by the foul that would be- lieve.

I Firft, he muft enquire for a promife to bear his faith out, and

■ warrant him to expect fuch a mercy at Gods hand. And then

Jc.condly, when he hath found a promife, and objerved the terms.

• well

the Jhield of faith. aq^

well on which it runs, not to ftay for any further encouragement,* but upon the credit of the naked promife to fet his faith on W( rk, Firft, to enquire out a promife, and obferve well the termeson which it runs; indeed upon the point it comes all to one, io bJieve without a promife,or to believe on apromife,but not obferve the terms of it Both are prefumptuous,and fpecd alike. A Prince hath as much reafon to be angry with him that doth not keep clofe to his commiftion,as with another thatacts without any commiilion. O how little considered is this by many ? who make bold of Gods arme to lean on for pardon and falvation, but never think, that the promife which prefents Chriftto be leaned on as a Savi- our, prefents him at the fame time to be chofenas a Lord and Prince •, fuch were the rebellious lfraetites, who durft make God and his promife a leaning-ftock for their foule elbows to reft On-, They call themfelves of the holy City, and ftaj themfelves up- on the God ofl/rael, Ifa. 4? .2. but they were more bold than wel, come. God rejected their confidence, and loathed their faucinefs. Though a Prince would not difdain to let a poore wounded man (faint with bleeding, and unable to go alone ) up- on his humble requeft,make ufe of his arm, rather than he ftiould perifh in theftrcets ; yet he would with indignation reject the fame motion from a filthy drunkard that isbefmear'd with his vomit-, if he fhould defireleave tojeane on him,becaufe he cannot go alone. Iamfure, how welcome foever the poore humble foul ( that lies bleeding for his finnes at the very mouth of hell in his own thoughts)is to God, when he comes upon the encourage- ment of the promife to lcane on Chrift-, yet the profane wretch that emboldens himfelf to come to Chrift, ftiall be kickt away with infinite difdaine and abhorrency by a holy God , for abu- fing his promife.

Secondly, when a poor (inner hath found a promife , and ob- ferves the termes with a heart willing to embrace them , now he is to put forth an ad of aith upon the credit of the naked promife, withoutftayingforany other encouragement elfewhere. Faith is a right pilgrim-grace ; It travels with us to heaven, and when it fees us fafe got within out Fathers doors Y heaven Imeane) it takes leave of us. Now the promife is thi? pilgrims ftarTe, with which it fets forth 1 though (like Jacob on his way to Padan-A- r*w ) it hath nothing die with it, Remember thj -mrd unto thy -

ftrvant

aqa Above all taking

Cervunt (fakh DAvid) upon which thou haft captfedme to hope, PfaT. 119.49. The word of prornife was all he had to (hew; and he counts that enongh to fee his faith on work. But alas , fome make comrort the ground of faith,and experience their wairantto believe. They will believe when God manifefts himfelf to them, and fends in fome fcnfiblc demonftration of his love to their fouis ; but till this be donc,the prornife hath little authority to (1- lence their unbelieving cavils, and quiet their mifgiving heart* into a waiting on God for the performance of what there isfpokc from Gods own mouth. Like old ?*cot>t who gave no credit to * his children, when they told him fofeph was yet alive, and Gc~ vernour over all the land of Egypt. This news was too good and great to enter into his belief, who had given him for dead fo long •, It is faid,&/* heart fainted, for he believed them not, Gen . 25.. 6. But when he faw the Waggons that fofeph had fent to carry him thither, then 'tis faid, thefj>iritoffacobrevived,vtt. 27. Truly thus, though the prornife tells the poor humbled fin* ner, Chri-ft is alive, Governour of heaven it felf, with all power there and on earth put into his hand, that he may give eternal life unto all that believe on him ; and he be therefore exhorted to reft upon Chrift is the prornife, yet his heart faints and be- lieves not -, 'tis the Waggons he would fain fee, fome fenfibie expreffions of Gods love that he liftens after •, if he did but know thathewasanEleft pcrfon, or were one t^.at God did love, then he would believe. But God hath little reafon to thank him in the mean time for fufpending his faith till thefe come. This is as I may fo fay, to believe, for fpiritual loves, and is rather fenfe than faith.

SECT. III.

Queft^ £laeft> 3- Why is faith compared to a (hield ?

Ar.fw. An(-n>. For a double refemblance, that is between this grace

and that piece of armour. '

Fir ft, the {hield is not for the defence of any particular part

of the body, as almoft all the other pieces are, helmet fitted

for the head, plate defigned for the breaft, and fo others, they

have

the jhkldof faith. a a?

have their feveral parts, which they are fattened to. But the fhield is a piece, that is intended for the defence of the whole body. It was ufcd therefore to be made very Jarge,for its broad- nefs called #u?s«f of Si/pa, a gate or door, becaufe fo long and large, as in a manner to cover the whole body. To which that place alludes, Pfa/me 5.12. Thou Lordwilt bleffe the righte- ous, with favour thou wilt com fajfe him as with afhield. And if the (Held were not large enough at once to cover every part, yet being a movable piece of armour, the skilful fouldier might turn it this way or that way, to catch the blow, or arrow from lighting on any part they were directed to. And this indeed doth excellently well fct forth the univerfal ufe that faith is of to the Chriftlan. It defends the whole man ; every part of the Chriftian by it is preferv'd. Sometimes the temptat on is leveiM at his head j Satan he will be difputing againft this truth and thatjto make theChriftian,if he can,call them into queftion,mear- ly becaufe his reafon and understanding cannot comprehend them -, and he prevailes with fomc that do not think thcmfelves the unwifeft in the world, upon this very account, to blot the Deity of Chrift3with other myfterious truths of the Gofpel, quite out of their Creed. Now faith interpofeth between the Chrillian and this arrow.lt comes into the relief of the Chriftians weak un- derftanding as feafonably, asZerviabdidto CD avid, when the Giant Ijbbi- benob, thought to have (lain him. Vte truft the Wot d of God faith the believer, rather than my own pur- blind1 reafon, Abraham not being weakjn faith .ccnfider'dnot his own body now dead, Rom. 4. 1 9 if fenfc fhould have had the hearing of that bufinefs- yea, if that holy man had put it to a reference between fenfe and reafon alfo, what refolution his thoughts foould come to con- cerning this ftrange meflagc that was brought him, he would have been in danger of calling the truth of it inqueftion, though God himfelf was the mcflcnger : Bnt faith brough him honou- rably off.

Again, is it confidence that the tempter aflaults? (And it is not feldome that he h (hooting his fiery darts of horrour and terror at this mark ) faith receives the ftiock,and faves the crea » tare harmlefs. / had fainted unlefs I had believed ( faith David ) Pfal.27.1z. He means when falfe witnetfes rofe up againft him, and fuch as breathed out cruelty, as appears verfe 11. faith

was

a 06 Abov9 M taking

was bis bcft fence againft man9 charge, and fo it is againft Satana and confcienccs alfo. Never was man in a (adder condition, than the poor jay lour, Atts i6.much ado he had to keep his own hands from offering violence to himfelf ^ who that had fcen him fall trembling at I3 ml and Silas k^t, with that fad queftion in his mouth, Sin% whatmtsfi Idstobe faved ? ver. 30. could have thought this deep wound that was now given his confeience, would fo loon have been clofed and cured ? as we find it, v. 34. The earth. quake of horrour that did fo dreadfully (hake his con- feience is gone, and his trembling turn'd into rejoycing-, now mark what made this blefled calm.'2?*/t>z/f(faith Panl)onthe Lord fefttt, and thou Jhalt befaved , ver. 3 1 . And ver. 3 4. it is faid, he rejoyced, believing in God with hit whole houfe. It is faith ftills the ftorm which finne had raifed •, faith that cbang'd his doleful note into joy and gladnefs. Happy man he was, that had fuch skil- ful Cfairurgions fo necr him, who could dired him the nearcft way to a cure.

Again, Is it the W ill that the temptation is laid to catch? fome commands of God cannot be obeyed without much felf-denial,be- caufe they crofs us in that, which our own wills are carried forth very ftrongly to defire; fo that we muft deny our will, before we can do the Will of God. Now a temptation comes ve- ry forcible, when it runnes with the tyde of our own wills. What/aith Satan, wilt thou fcrve a God that thus thwarts thee in everything? If thou loveft any thing more than other, pre- fently he muft have that from thee: no lamb in all the flock will ferve for a facrifice, but Ifaac , Abrahams only child, he muft be offered up.No place will content God,that Abraham ftiould ferve him in, but where he muft live in baniftiment from his dear re- lations and acquaintance -t wilt [thou faith Satan, yield to fuch hard termes as thefe> now faith is the grace that doth the foul ad- mirable fervice at fuch a pinch as this : It is able to appeafe the tumult , which fuch a temptation may raifein the foul , a d dif- miffe the rout of all mutinous thoughts, yea, to keep the King of heavens peace fo fweetly in the Chriftian9 bo fome, that fuch a temptation, if it comes,flhalln"ndefewor none to declare for it. Heb 1 1. 8. by faith fit is faid) Abraham obeyed, and went out not knvn'rwg whither. And we do not read of one fond look that his heart caft back upon his dear native countrey, as he went from it,

ft

thejbieldoffaitb. jgj

fo well-pleafcd hid faith made him with his journey.lt was hard work tor (JWofes toftriphimfelf of the Magiitrates robes,and put his hands on his fervants head ; hard to leave another to en- ter upon his labours,and reap the honour of lodging the Ifra- el'n s colours in (. anaan, after it had coft him fo many a w^ary ftep to bring them within iight of ic,yec faith made him willing. He law better robes that he fhould put on in heaven, than thofe he was called to put oflfon earth/The loweft place in glory -is be- yond all compare,greater preferment,than the higheft place of honour here belowjto Hand before the Throne there, and mini- fter to God in immediate fervice,than to fit in aThrone on earth and have all the world waiting at his foot.

Secondly ,the ftiield doth not only defend the whole body,but is a defence to the fouldiers Armour alfo. It keeps the arr ow from the helmet as well as head, from the breaftand breaft- plate alfo. Thus faith it is Armour upon Armour, a grace that preferves all the other graces. But of this more hereafter.

SECT. IV.

£fteft. 4. What doth this \m nrim {above all) im- J%*eft. 4, port ?

cAnfw. There is variety among Interpreters about it. Jerome Anfw, reads it, in omnibus, famentes [cm am fidei. In all things taking the fiSield of faith, i.e. In all duties,enterprizes,temptations or afflictions ^ whatever you are called to do or fuffer, take faith; Indeed faith to the Chriftian, is like fire to the Chymift;nothing can be done without it Chiifthnly. without faith it U tmfojjible to pteafeGod-,Hzb. 11. 6. And how can the Chriftian pleafe him- felf in that wherein he doth not pleafe his God ? others read it, over all take the fhield of fatthj..z. Take it over all your graces, as trtat which will cover them.All other graces have their fafety from faith ,they lie fecure under the fliadow of fakh,as an Army lies fafe under the protection and command of a ftrongCaftle planted round with Cannon. But we fhall follow our tranflati- on as being moft comprehenfive,and that which will take thefc within its compaffe. <^4bov; all take,&c. that is,among all the

S f f pieces

498

Above all talking

pieces of Armour which you are to provide, and wear for your defence,lec this have the preheminence of your care to get, and having got,to keep it.Now that t he Apoitle meant to give a pre- heminence to faith above other graces , appears, Firft by the piece of Armour he compares it to ; thejhield,wh\ch of old was prized above all other pieces by fouldiers. They counted it grea- ter fhame to lofe their fhield,than to lofe the field,and there- fore when under the very foot of their enemy, they would not part with it,but efteemed it an honour to dye with their fhield in their hand. It was the charge that one laid upon her fcnne, going into the wars,when fhe gave him a fhield, That he fhonld. either bring his fhield horn? with him,or he be brought home upon his jkieU ; fhe had rather fee him dead with it, than come home a- live without it. Secondly, by the noble effect which is here, afcribed to faith;#y which ye frail qn>,ch all the fiery darts of the wicked. The other pieces are nakedly commended, Take the girdle of truth, breaft-plate of righteoufneffe, and fo the reft, but nothing finely afcribed to any of them,whar they can do;but when hefpeaks of fakh, healcribes the whole victory to it.This quencheth all the fiery darts of the wicked. And why thus ? are the other graces of no ufe,and doth faith do all ? what need then the ChnlUan load himfelf with more than this one piece ? I an- fwer,every piece hath its neceflary ufe in the Ch iftians warfare;. not any one part of the whole fuit can be fpared in the day of bat- tel ; but the reafon(l humbly conceive J why no particular effect is annex't feverally to each of thefe,but all afcribed to faith,is to let us know, that all thefe graces, their efficacy, and our benefit from them,is in their conjunction with faith,and influence they receive from faith ; To that this is plainly the de£gn of the Spirit of God to give faith the precedency in our care above the reft ; only take heed that you ^o nor fancy any indifferency or negli- gence robe allo.ved you in your endeavours after the other gra- ces, becaufe you are miB e fl onsly provoked and excired up to. the .ettinp, and keeping rhi^. The Apod: w rll intend your ere hee,bi:t nor remit it there ; carnor we bi 1 1 fouldier above all parts of hi body to beware of a worn H n his heart, bur he muft needs think prefently he need take no care toguaidhis bead? cnJy fuch a one would deferve a crack't crovvaro cure him

of

the fhielcl of faith* Tgg

of his folly. The words thus opened,we (hill concent our fdves with one general obfervation from them, and 'tis this.

*

*-»3 ->wk» Sfj >WE -^■i> »#■* ■»*» *•*** 5y** 5*' Sft csms

fit-iffffffp

CHAP. II.

Sheweth the preheminence of faith above other graces in foure particulars.

THat faith of all graces is the chief,and chiefly to be laboured &*&+ for. There is a precedency or preheminence peculiar to this above all other. It is among graces, as the Sun is amon» the *P lanets;or &s Solomons vertuom woman among the daughters y Prov. 3 1 .2p. Though every grace hath done vertH)ufly,yzt thou O faith excelleft them all. The Affile indeed gives the prece- dency to love,and fets faith on the lower hand, i Cor.i 3. 1 3. JVow aifideth faithyho^e ^charity ythefe three >but the greatefi is charity ; yet you may obferve, that this prelation of it before faith,hath a particular refpeft to the Saints blifleful ftate in heaven ; where love remains, and faith ceafeth ; in which regard,love indeed is thegreater,becaufe ic is the end of our faith ; we apprehend by faith, that we may enjoy by love : but if we confide r the Chri- (Hansprefent (tate, while militant on earth, in this refpeel: love muft give place to faith ; 'tis true, love is the grace thac ftiall triumph in heaven; but ic is faith, not love, which is the con- quering grace on earth. This is the viBory that overcometh the rvorld^ ever, our faith, 1 Joh. ^4-love indeed hath its place in the battel, and doth excellent fervice, bur. it is under faith its leader,GW. 5.6. faith which worketh by lav ; even as the Captain fightethbyhisfouldiers,whomheleads on; fo faith works by love, whictiit excites. Love ( 'tis true ) is the grace that at lalt pofleffeth the inheritance, but it is faith that gives theChrifti- * an right unto it, without which he fhould never have enjoyed

S f f 2 it.

£-co Above all tahjng

it. fol:n l. 12. 10 as m*.ny as received him fie gate power to be- com: the fons of Cody ev'.n to them that %dieve on his Name. In a word,ir is love that unites God and glorified Saints together in heaven ; but it was faith that firft uniced them to Chritt^viiik thzy W'ZK on tmh,Eph.3A7.that Chrift maj> dwell in your hearts by faithhnd if Chrift had not dwelt in them by faith on earth, they fhould never have dwelt with God in heaven. But I pro- ceed to fhew wherein it appears, that faith hath fuch a prelati- on above other graces ; which take in thefe following par- ticulars.

SECT. I.

i . Firft ,in the great enquiry that God makes after faith above all

other graces. Nothing more fpeaks our efteem of per fons or things, than our enquiry after them. We ask firft and moft for thoie that ftand higheft in our thoughts.// your father well (faid fof'ph ) the old man of whom ye ffake^is he alive } Gen.4 3.27.N0 doubt there were others of whofe welfare fofeph would have been glad to hear of alfo, but being moft pent and pained with a natural affection to his father, he eafetn himfelf of this firft. And when David ask't for ^Abf lom above all others ; Is the young man Abfalomfafe:2.n<{ over again with ir to Cufh, 2 Sam. 1 fc.it was eafie to guefle how highly he valued his life. Now you fliall finde the great enquiry that (Jod makes is for faith. When the Son of ^an comet hy (hall he finde faith on th "anh"> Luke 18.8. Implying, that this is the grace which he will efpecially lo kfor, and defires to finde. Weread, ftf/># p. of a great mi- racle, a man by Chrift reftored to his fight,that was born blind. This fo enraged the malicioi is 'Tharifeesjhit they excommuni- cate the poor manto* no o her fault, but giving his merciful Phyfuian a gooHvo-d. This brings Chrift the fooner to him, fo tenders he of ihofe that ntfer for him, that they ("hall not long want hi $ fweet to npany*and he hath no caufe to complain forbci g czft out of m n-; fociety,that gains Chrifts prefence by the fame. Now obferve what Chrift faith to him at his firft meet- ing,^. 3 %-Jefui i. eard that they had caft him oityand when he had

found

the fhield of faith. 5 o 1

fomd. him, he fatd unto him^dofi thm believe on the Son of God} The man had already expreft fome zeal for Ch ift,in vindicating him,and fpeaking well of him to the head of the bittereft ene- mies he had on earth, for which he was now a fufferer at their hands. This was very commendable, but there is one thing that Chrift prizeth above all this, and that is faich. This he enquires after, dofi thou believe on the Son of God} As if he had faid, all this thy zeal in fpeaking for me, and patience in fuffer- ing are nothing worth in my account,except thou hart faith alfo. ! Indeed moft of Gods dealings with his people, what are they, \ but enquiries after faith, either the truth or ftrength of it/when ' he afflicts them, it is for the trial of their faith, 1 Pet. 1.7. Affli-j ftions they are Gods Spade and Mattock, by which he digs into his peoples hearts to find out this gold of faith; not,but that he] enquires for other graces alfo, but this is named for all, as the chief, which found, all the other will foon appear. When God feems to delay and makes ( as it were ) a halt in his. providence, before he comes with the mercy he promifeth,and we pray for ; 'tis exploratory to faith. O woman,great is thy faith >,be it unto thee even as thou wilt, Mat. 15. 28. She had received her anfwer without fo much ado ; only Chrift had a mercy in rtore for her more than uSe thought of ; with the granting of herfuit in the cure of her daughter, he had a minde to give her the evidence of her faith alfo, and the high efteem God hath of his grace, as that which may have of him what it will.

SECT. II.

i The commendations that are given to faith above other graces, you fhall obferve that in the fame action, wherein other gra- ces are eminently exercifed as well as faith, even then faith is taken notice of,and the crown fet upon faiths head, rather than any of the other. We hear nothing almort of any other grace throughout the whole eleventh of the Hebrews ,but faith;£y faith Abaln.m, by faith facob,md the reft of thofe worthies did all thofe famous exploits. There was a concurrence of the other gra- ces with faith in them all.But all goes under the name of faith.

Sff3 The

cos Above all tah^ng

The whole Army fight,yet the General or Captain hath the ho* . nour of the victory afcribed to him. Alexanders and Cajurs names are tranfmitted to pofterky as the great conquerors,thac over-came Co many battels, not the private fouldiers that fought under them. Faith is the captain-grace; all thole famous acts of thofe Saints are recorded as the achievements of faith. Thus concerning the Centurion, Mat. 8.10. Verily ( faith ChrU) / have not found fo great faithyno not in Jfrael.ThttC were Other graces very eminent in the Centurion beiides his faith ; his con- fciencious care of his poor fervant,for whom he could have done no more,if he had been his own childe ; there are fome that call themfelves Chf iftians, yet would not have troubled themfelves fo much for a fick fervant ; fuch alas are oft lefle regarded in ficknefle, than their Matters beaft. But efpecially his humility, this fhined forth very eminently ,in that felf-abafingexpretfion, Lord,I am not worthy that thou fhoula ft come under my roofyv.S. Confider but his calling and degree therein, and it makes his hu- mility more confpicuous. A Sword-man, yea, a Commander ; fuch ufe to fpeak big and high. Power is feldome a friend to hu- mility ; furely he was a man of a rare humble fpirit, that he, vvhofe mouth was ufed fo much to words of command over his fouldiers,couldfodimit and humble himfelf in his addreffe to Chrift;yet his faith out-fhines his humility in itsgreateit flrength. Not,I have not found fuch humility,but fuch faith in all Ifrael. As if Chrifi had faid, there is not one believer in all Ifrael, but I Know him, and how rich he is in faith alfo ; but I have not found fo much of this heavenly trcifure in any ones hand,as in this Centurions. Indeed the Christians chief riches is in faiths hand. Hath not God chof n the poor of this world rich in faith}] am. 2. 5. Why rjch in faith, rather than rich in patience,rich in love, or any oxher grace ? O great reafonfor it; when the creature comes to lay claim to pardon of fin,the favour of God,and hea- ven it felf, it is not love, patience,&c. but faith alone that lays down the price of all thefe. Not Lord pardon,fave me,here is my love and patience for it : but here is Chrift,and the price of his blood,which faith prefents thee for the full purchafe of them all ; and this leads to a third, and indeed the chief of all.

SECT.

the fhield of faith. 503

SECT. III.

Thirdly, the high office that fairh is fet in above other §races,in thebufinefs of our juttiEcation beforeGod.#?//sg -nfiifd by aith we have peace with (7<?^, Rom. 5.1. Not juftified by love,re.en- cance,patience,or any other grace befide faith.O how harfh do h it found in aChriftianear,juftifying patience, juiiifying repe-i- tancepand if they were concern 'd in the a& of juttihcation, as faith is,the name would as well become them, as it doth faith ic feif.But we find this appropriated to faith,and the reit hecg'd out from having to do in the act of juftirication,though included and fuppofed in the perfon who is juftified. It is faith that jmiiries without works.This is Pauls task to prove, Rom. 3. But this faith. which ju(Uries,is not dead or idle, but a lively working faith, which feems to be James his defign,^/?. 2. of his Epift/e.As God did Angle Ch rift out from all others,to be the only Mediae or be- twixt him and man,and his righteoufnefs to be the meritorious caufe of our juftiflcationjfo he hath fingled faith out from all the other graces, to be the inftrument or means for appropriating this righteoufnefs of Chrift to our felres.Therefore as this rigi> teoufnefs is called therightconfneffe of £/oi,andoppofedroour own righteoufnefle (though wrought by God in us) Rjm. 1 o. j, becaufe it is wrought by Chritt for us, but not inherent in us as the other is.So alfo it is called the righteoafneffe offalth^Kom.^, 11,13. Not the righteoufnefle of repentance,love or any other, grace. Now wherefore is it called the righteoufnefle of faith, and not of love,repentance,&c ? Surely,not that faith it feif is our righteoufnefle ; then we {hould be juftified by works, while we are juitihed by faith, contrary to the Apoftle, who oppofeth, faith and works, Rom. 4.

In a word, then we fhould be juftified by a righteoufnefle of our own,for faith is a grace inherent in us,and as much our own work, as any grace befides is.But this is as contrary to the tame ApofllesdoArine, T^/7.?.9.whcreour own righteoufnefle, and the righteoufnefs whichis by faich are declared to be inconiiftent. It can therefore be called the righteoufneis of faith for this rea- fon and no other ; becaufe faith is the only grace whofe office ic

is

cc4 Above all taking

is to lay holdcnChriit, and lb to appropriate his righteouf- ncfle for juftification to our fouls. Chrift and faith are relatives, which muit not be fever'd. Chrift he is the treafure, and faich rhe hand which receives it. Chriils rightcoufneffc is the robe, faith the hand that puts it on; fo that it is Chriit who is the treafure, by his blood he difchargeth our debt, and not faith; whofe office is only to receive Chrift,whereby he becomes ours. Ir is Ch rifts righteoufneflfe that is the robe which covers our na- kedneife, and makes us beautiful in Gods eye,only faith hath the honour to put the robe on the foul ; and it is no fmall honour that is therein put upon faith above other graces. As God gra- ced Afofes exceedingly above the reft of his brethren (the//"- raelites ) when he was called up the Mount to receive the Law from Gods mouth, while they had their bounds fet them., to ftand waiting at the bottom of the hill, till he brought it down to them ; fo doth God highly honour faith, to call this up as the grace,by whofe hand he will conveigh this glorious priviledge of juftification over to us. Queft. Qgeft- But why is faith rather than any grace elfe employed ""^ in this act ?

JlnUv. i . e/^»/». i . Becaufe there is no grace hath fo proper a fitnefle for this office as faith. Why hath God appointed the eye to fee, and not the ear? why the hand to take our food, rather than the foot ? It iseafily anfwered,b:caufe thefe members have a particular fitnefle for thefe functions, and not the other.Thus faith hath a fitnefle for this work peculiar to it felf ; we are jufti- fied not by giving any thing to God what we do, but by recei- ving from God what Chriit hath done for us. Now faith is the only receiving grace , and therefore only fit for this office. 2. 2. There is no grace that God could truft his honour fo fafe-

ly with in this bufineffe of juftification, as with faith.The great defign God hath in juftifyingapoor finner, is to magnifie his free mercy in the eye of his creature ; this is writ in fuch fair characters in the Word, that he which runs may read it. God was refolv'd that his free mercy fhould go away with all the honour, and the creature fhould be quite cut out from any pre- tentions to partnerfhip with him therein. Now no way like to this of being juftifled by faith, for the fecuring and fafe-guarding

the

the pj is Id of faith. 505

the glory of Gods free grace , Rom^.2%^ 26. when the Apoftle hath in fome verfes togecher difcourfed of the free j unification of a (inner before God, He goes on to A ew how this cuts the very comb, yea3throat of all felf- exalting thoughts^ *L7- Where is boafling then ? it is excluded : *Bj what law ? of worlds > nay,but by the Law of faith, princes of all wrongs, moft difdaine and abhor, to fee their royal bed defiled •, fo jealous they have been of this, that for the prevention of all fufpition of iuch afoule fad, it hath been of old the cuftome of the greateft CMonarcbs, that thofe who were their favourites, and admitted into nearefl attendance upon their own perfons and <|Wfw,fhould beEunuchs^ fuch whofe very difability of nature, might remove all fufpition of any fuch attempt by them. Truly God is more jealous of ha- ving the glory of his grace raviiht by the pride, and feif-glorying of the creature, than ever any Prince was of .having his Queen defloured. And therefore to fecure it from any fuch horrid a- bufe, he hath chofen faith, this Eunuch grace ( as I may fo call k) to ftand fo nigh him, and be employed by him in this high a& of grace, whofe very nature ( being a felf- emptying grace) renders it uncapable ofentring into any fuch defigne againft the glory of Gods grace ^ faith hath two hands ; with one it pulls off itsownrighteoufrtefs,and throws it away, as David did Sauls armour ^ with the other it puts on Chrifts righteoufnefs over the fouls fhame, as that in which it dares alone fee God , or be feen of him. This makes it impoffihle ( faith learned and holy Mafter Ball) how to conceive that faith and works fbould be cen- joyn'd as cor.-caufes injuftification ; feeing the one, that is faith , at- tributes all to the free grace of God -y the other, that is works, chal- lenge to themf elves : Theme (that is faith) wiU afyire no higher , but to be the infirumental caufe of free remi(pon-y the other can fit no lower , but to be the matter of 'j unification , if any caufe at all; for if works be accounted to us in the room, or place of ex all obedience in free juftification^do they notfupply the place ? are they not advanced to the dignity of works compleat andperfccl irtjufiificationfrcm jufiice ? Treatife of Covenant of grace Jig. 70.

Ttt SECT.

*0£ Above all taking

SECT. LV..

fourthly, the mighty influence ,yea,univerfal, that faith hath \' upon all her filler- graces, fpcaksher the chief of them all. What makes the Sunnelo glorious a creature, but hecaufe it is a com- mon oood, and ferves all the lower world with light and influ- ence? faith is a grace, whofe Miniftry Cod ufcth as much for the good ofthefpiritual world in the Saints (called in Scripture the Kauri kt'hw, the new ere ation, Gal. 6. 1 5.) as he doth the'unne for the corporeal. Tfytbing x hid from the heat of the Sunne ,Pfal. 1 p. <5, And no grace that faiths influence reacheth cot un- to. *» Firft, faith finds all the graces with work. As the rich tradef-

man gives out his wool, fome to this man,and fomc to that, who all fpin and work of the ftock he gives them out, fo that when he ceafeth to trade, they muft alfo, becaufe they have no ftock but what he affords them. Thus faith givesout to every grace, what they ad upon. If faith trades not, neither can they. To inftance in one or two graces for all the reft. Reper tance, this is a iweet grace, but fet on work by faith. Ninevths repentance is attributed unto their faith, Jonah 3.5. The peofle of Nineveh believed Godyand proclaimed a faft, and put on fatk^clotb. It is VC- ly like indeed that their repentance was no more than legal, but it was as good as their faith was-, if their faith had been bet- ter, fo would their repentance alfo. All is whift and quiet in an unbelieving foul ; no news of repentance , nor noife of any complaint made agairft finne, til faith begins to ltir. When faith prefents the threatning, andbindesthe truth and terrour of it to theconfeience, then the (inner hath fomethingto work upon. A slight actuates colours, and brings the eye acquainted with its object, whereupon it falls to work, fo doth faith actuate finne in the confcier.ee ^ Now muting thoughts will foon rife,and like cltud«jthicken apace into a.ftorm, till they befprcad the foul with an univcrfai blacknefsof horrour and trembling for finne : Eut then alfo the creature is at a lofs, and can go no further in the tulintfs of repentance, till faith fends in more work from thcrromife, by p:efer.tinga pardon (herein, to the returning

foul.

the pAdd of faith. t$0j

foul ; which no fooner is heard and believed by the creature, but the work of repentance goes on apace. Now the cloud of hor- rour and terrour, which the fear of wrath (from confi deration of the threatning) had gather'd in the confeience, diffolves into a foft rain of Evangelical forrow, at the report which faith makes from the promife.

Love is another heavenly grace: But faith gathers the fuel that makes this fire; fpeak Chriftian, whofe foul now flames with love to God, was it alwayes thm? no fure, there was a tiT.e (I dare fay for thee) when thy hearth was cold, not a fpark of this fire to be found on the altar of thy heart. How is it then Chriftian, that now thy foul loves God, whom before thou dtdft fcotne and hate > furely thou haft heard fome good news from heaven, that hath chang'd thy thoughts of God, and turn'd the ftreame of thy love which ran another way , .into this happy channel. And who can be the mefTenger befides faith, that brings any good news from heaven to the foul ? It is faith that proclaimes the promife, opens Chrifts excellencies, poures out his Name, for which the Virgins love him. when faith hath drawn a character of Chrift out of the Word, and prefented him in his love and lovelinefs to the foul , now the creature is fweec- ly inveigled in his affe&ionsto him ^ now the Chriftian hath a copious thearae to enlarge upon in his thoughts, whereby to en- dear Chrift more and more unto him. Vnto him that beli vex, he isfrechw, i Pet. 1,7. and the more faith, the more precious. ] f we fhould fit in the fame room bythe deareft friend we had in all the world.and our eyes were held from feeing him,we would take no more notice of him ,and give no more refpect to him than to a meer ftranger ^ But if one fhould come and whifper us in the ear, and tell us this is l'uch a dear friend of yours, that once laid down his life to fave yours, that hath made you heirs to all the goodly eftate that he hath, will you not (hew your refpect to him ? O how our hearts would work inoutbreafts, and make hifte to come forth in fome paflionate expreffion of our dear affection to him?yea,how heartily afhamed would we be for our uncivil and unbecoming behaviour towards him, though occafioned by our ignorance of him I Truly thus it is here ± fo long as faiths eye hath a mift before it, or is unacYive, and as it were afleep in the dull habit, the Chriftian may fit very nigh Chrift in an Ordinance,

T 1 1 2 • in

*o8 Above all taking

in a providence, and be very little afTe&ed with him, and drawn out in loves to him. But when faith is awake to fee him as he pafleth by in his love and lovelinefs, and active to make report to the foul of the fweet excellencies it fees in C hrift, as alfo of his deare bleeding love to his foul •, tbeChriftians love now can- not chufe but fpring and leap in his bofome at the voice of faith, &s the babe dxd'm Elizabeths womb at thefalutationofhercofin

Mary.

2* Secondly, as faith fets the other graces on work, by actu-

ating their object, about which they are converfant ^ fo faith helps them all to work by fetching ftrength from Chrift to a& andre-inforcethem ^ faith is not only the inftrument to receive the righteoufnefs of Chrift for our juftification ; But alfo it is the great inftrument to receive grace from Chrift for our fanctifi- catton; Of his fulnefs we rtceivt 'grace fir grace, John 1. 15. But huw do we receive itr even by faith ^ faith unites the foul to Chrift • and as by a pipe laid clofe to the mouth of a fountaine, water is carried to our houfe. for the fupply of the whole family ; fo by faith, is derived to the foul fupply in abundance, for the particular offices of all the feveral graces. He that believes, mt of his belly [haU flow rivers »f living waters , John 7. 3 8. That is, he that hath faith, and is careful to live in the exercife of it, (hall have a flow and an encreafe of all other graces, called here living waters. Hence it is, that the Saints , when they would advance to a high pitch in other graces, they pray for the encreafe of their faith. Our Saviour, L#fcf 17.3,4* fets his Apoftles a very hard leflbn, when he would winde up their love to fuch a high pitch,, as to forgive their offending brother feven times in aday^ Now mark, ver.$. The Affiles ( apprehending the difficulty of the duty) [aid ants the Lord, Encreafe our faith. But why did they not rather fay, encreafe our love, feeing that was the grace they were to exercife in forgiving their br< ther ? Surely it was becaufe love hath its encrra'e from aitb; if they could g*t more faith on Chrift, t' ey might be fu e the\ fliould have more love to their brother alfo. The more ttn»ngly rhey could believe-on Chrift for the pardon of their own finnes. not feven, butfeventy times fn a day committed agamft -cd the more eafiei: w< uld be to forgive their brother offending them (elves feven time nd<y. which interpretation, our Saviours repl) to their prayer :or faith

fa-

the jhield of faith . t Qp

favours, v. 6. And the Lord [aid, if ye had faith as a graine ofmu- jfardfecd^ye might fay to this Sycamore treejte thouyluckt up by the roots and it fbould obey jot*-, Where Chrift (hews the efficacy of juftifying faith, by the power of a faith off'miracles^ As if he hadfaid, you have hit on the right way to get a forgiving fpi- rit«t it is faith indeed that would enable you to conquer the un* mercifulnefs of your hearts-, though it were as deeply rooted in you, as this Sycamore tree is in the ground, yet by faith you (hould be able to pluck it up • when we would have the whole tree fruitful, we think we do enough to water the root, know- ing what the root fucks from the earth, it will foon difperfe into the branches. Thus, that fap and fatnefs, faith, which is the ra- dical grace, draws from Chrift, will be quickly dirTufed through the branches of*he other graces, and tafted in the pleafantnefs of their fruit.

Thirdly, faith de'ends the Chriftian in the exercife of all his graces. By faith n>e fl and fk.om. 1 1.20. Asa fouldier under the prote&ionofhisfhield, {lands his ground, and doth his duty, notwithftandingallthefhot that are made againft him, to drive him back •, when faith failes, then every grace is put to the runne and rout. Abrahams Simplicity and fincerity, how was it put to diforder, when he diflembled with AbimiUch concerning his wife? and why, but becaufe his faith failed him ? Jobs patience received a wound, when his hand grew weary, and his fhield of faith, which (hould have covered him, hung down. Indeed no grace is fafe, iff om under the wing of faith •, Therefore to fecure Peter from falling f om all grace , Chrift tells him, he had pray *d that his faith fhmld not fail , Luke 22.32. This was the referve that Chrift took care fhould be kept, to recover his other graces, when foiled by the enemy, and to bring him off that encounter, wherein he was fofadly bruifed andbrokea It is faid, that Chrift could net do many mighty things in his oven ccuntrey^ btcaufe of their unbeliefs Mat. 13. 58. Neither can Satan do a- ny great hurt to the Chriftian , fo long as faith is upon the place. It is true, heaimestofightfaithaloveall, as that which keeps him from coming at the reft, .but 1 e is. or able long to ftand before it. Let a ^aint be never io ht m-bh* patient, devout, alas, Satan will eafily pick fome hole cr ot^ e m thefe graces, and break in upon him when he ftands in f he be ft a ay ; if faith be

not

h10 Above all taking

not in the field to cover thefe. This is trie grace that makes him face about , and take him to his heeles , 1 per.

5 °- Fourthly, faith alone procures acceptance with God for all

the other graces, and their works. Byfaiih Abel <ffered that ex- cellent facrif\ce% to which God gave fuch a gracious teftimony , Jieb. 1 1 4. When the Chriftian hath wrought hardeft m a day , and hath fpun the fineft, cveneft thread of obedience at the wheel of duty , he is afraid to carry home his work at night with an expectation of any acceptance at Gods hands for his work fake. No, it is faith he makes ufe of, to prcfent it thorough Chrift to God for acceptance ; wearefaid, 1 /Yf.2.5. to iffer up fplritual facrjjieej acceptable to Gad b) fefus Chrift } that is, by faith in Chrift-, for without faith, Chrift makes none of our facrifices acceptable God takes nothing kindly, but what the hand of faith prefents ■ And fo prevalent is faith with God, that he will tike light gold, broken fervices at her hand ; which, were they to come alone, would be rejeded with indignation. As a favou- rite that hath the eare of his Prince , findes it eafie to get his poor kindred entertained at Court alfo. So fo/eph brought his brethren into Pharaohs prcfence with great demonftrations of favour (hewn them by him for his fake. And Efther woond Mordecai into a high preferment in Ahajhuvus Court , who upon his own credit could get no further than to fit at the gate. Thus faith brings thofe works and duties into Gods prefence , which elfe were fure to be (hut out.and pleading the righteoufnefs ofChrift,procures them to be received into fuch high favour with God,that they become his delight, Prov. 15.8. and as a pleafant perfume in his noftrils, Mal.i .4.

Fifthly, faith brings in fuccours,when other graces faile. Two wayes the Chriftians graces may failej In their a&ivity,or in their evidence.

1 . In their activity^ is low water fometimes with the Chrifti- an. He cannot a<ft fo freely and vigoroufly then, as at another time when the tyderunncs high, through divine afliftances that flowinamaineuponhim^ chofe temptations which he could at one time fnap afunder, as eafily at Sawpfindid lis cords of flax , at another time he is fadly hampered with, r hat he cannot fhake them off. Thofe duties which he performs with deligk and

>°y>

the jhield of faith. g»lt

yoy, when his grace is in a healthful piight , at another time he pants and blows at; as much as a tick man doth to go up a hill 10 heavily doth he tinde them come off. Were not the Chrifti.! an, think you, iil now on it, if he had no comings in, but from his own (hop of duty ? Here now is the excellency of faith , it fuccours the Chriftian in this his bankrupt condition. A tf$fefh got over his brethren to him, and nouriftit them out of his granaries all the time of famine,fo doth faith thcChriftian in this his penury of grace and duty. And this it doth two wayes ;

Firft, by laying claim to the fulnefs of that grace which is in Chrift as its own -, why art thou dejeded, O my foul, faith the Chriftians raith,for thy weak grace ? There is enough in Chrift. all fulnefs dwells in him-, itplcafed theFather it fhould be for and that to pleafure thee in thy wants and weakneffes. It is a mi- nifterial fulnefsas the clouds carry rain not for themfelves but the earth,fo doth Chrift his fulnefs of grace for thee. He is made ifGM to tawifdome, andrighteoufnefs, and fanElificaticn, and redemption , 1CV.130. When tftfc rags ofthe Chriftians own rightecufnefs difcourage and (name him, faith hath a robe to put on, that covers all this uncomelinefs ^ Chrift is my righteoufnefs, faith faith, and inhimwe are ccmpleatyCo\.2. 10. Faith hath two hands, a working hand, and a receiving hand . and the receiving hand re- lieves the working hand, or elfe there would be a poorehoufe kept in the C hriftians bofome. We find Taut himfelf but in a. ftarving condition, for all the comfort his own graces could with their earning? afford him -, he is a wretched man in his own ac- count, if thefe be all he hath to live upon, Rom. 7. 24. yet even then, when he fees nothing in his own cupboard, his faith puts, forth its receiving hand to Chrift, and he is prefently let at a rich fea(t , for which you finde him giving thanks ( verfe 25. / thankGod through JeftuChrtft cur Lord.

Secondly, faith fuccours- the Qhriftian in the weaknefs and inactivity of his graces, by applying the promifes for the Saints perfeverance in grace. It brings great cemfort to afick man, though very weak at prefenr, to hear his Phyflcian tell him3 that though he is low and feeble, yet there is no fear he will die. The prefent weaknefs of grace is fad, but the fear of failing quire a- way far fadder. Now faith, and only fa!th,canbethemeilerger to bring this good news to the foul, that it (hall perfcvere.Serce

an&

:,

5I3

Above nil taking

and reafon are quite pofed and duaced here. It feems irnpof- fibletothem, ' that fuch a bruifed reed fhould bear up againft all the counterblafts of hell, becaufe they confider only what grace itfelf can do, and finding it foover-matcht by the power and policy of Satan, think it but rational to give the victory to the ftronger fide. But faith when it feeth fymptoraes ofdeathinthe Saints grace3finds life in the promife,&comforts the foul with this, that the faithful God will not fuffer his grace to fee corruption, he hath undertook the phyficking of his Saints, foh. i j. 2. Every branch in me that beareth fruit, he purgeth it that it may bring forth ■mere fruit. When Ha^ael came to enquire of Elifha for hisfick Matter, whether he fhould live or die; the Proplec tent him with this anfwer back unto the King his Mailer, Then mayefi certainly recover Joowbeit the Lord hath/hewed me that hefball fure- iydie, 2King.8.io. That is, he might certainly recover for all his difeafe,but he (hould die by the traitercus bloody hand ofHa- x,ael his fervant ; give me leave only to allude to this, when the Chriftian confults with his faith, and enquires of it, whether his weak grace will fail or hold out, dye or live ; faiths anfwer i»,tlj yeeak&race may certainly die and fall away, but the Lord hath /hew cdmeitfhallliveandperfevere,th&tis,'mrcgMdor\ts own weak- fiefs and the mutability of mans nature, the Chr iftians grace might certainly die and come to nothing,butGod hath fhewn faith inthe promife, that it {hall certainly live and recover out of its ioweft weaknefs.What David faid in regard of his houfe,that every Chri- ftian may fay in regard of his grace. Though his grace be net fo with God,fo ftrong,fo unchangeable in its fcl^ yet he hath made with me an everlaftingCovenant,orderedin all things and fure-foi thisisallmy falvationandmydefire,2»S,<*w. 23.5. This faltofthe Covenant is it, that (hall keep (faith faith) thy weak grace from corruption.lV&j art thou cafi down (faith the cPfalmift)0 my foul ? hope thou inGod,forI fhallyet praife himywho ps the health of my coun- tenance,and my Cyo^Pf.42. 1 1 .f he health of Davids countenance, was not in his countenancc,but in his God,and this makes hisfaith filence his fears,and fo peremptorily refolve upon it,that there is a time coming (how neer fo ever he now lies to the graves mouth ) when be fhall yet praife him. The hea'th and life of thy grace lie both of them, not in thy grace (faith faith ) but in God, who is thy God j therefore I fhall yet live and praife him.

I

the [Lidd of faith. c § ^

I do not wonder that the weakChriftian is melancholy and (ad, when he fees his fickly face in any other glaffe but rhis.

Secondly ,theChriftians grace may fail in the evidence of it. 2.

It may diiappear, as ftars do in a cloudy night,- how oft do we hear theChriftun fay in an houre of defertion and temptation, I know not whether I love God or no in (incerityrT dare not fay I have any true godly forrowfor (in; Indeed I have thought formerly thefe graces had a being in mejbut now I am at a Ioue,what to think,yea,fometimes I am ready to fear the worft. Now in this dark benighted ftate,faith under-girds the fouls fhip, and hath two Anchors it calls forth,whereby the foul is ftaidfrom being driven upon the devouring quick-fands of defpair and horrour.

Firft, faith makes a difco very of the rich mercy in Chrift to poor finners, and calls the foul to look up to it, when it hath loft the fight of his own grace. It is no fmall comfort to a man that hath loft his acquittance for a debt paid, when he remembers that the man he deals with is a merciful good man , though his difcharge be not prefently to be found. That God whom thou haft to do with, is very gracious ; what thou haft loft, he is ready to reftore ; fthe evidence of thy grace I mean J 'David begg'd this and obtain'd it, Tfal. ^ i . Yea, faith faith, if it were true what thou feareft, that thy grace was never true ,• there is mercy enough in Gods heart to pardon all thy former hypocri- fie,if now thou comeft in the fincerity of thy heart, and fo faith perfwades the foul by an ail of adventure to caft it felf upon God in Chrift ; wilt thou not, faith faith, expeft to find as much mercy at Gods hands,as thou canft look for at a mans ? it is not beyond the line of created mercy, to forgive many un- f

kindneflfes, much falfenefle and unfaithfulnefle,upon an humble fincere acknowledgment of the fame. The world is not lobad, but it abounds with Parents that can do thus much for their chil- dren,and Mafters for their fervants ; And is that hard for God tc do, which is fo eafie in his creature ? thus faith vindicates Gods Name. And fo long as we have not loft thefight of Gods merci- ful heart,our head will be kept above water,though we want the evidence of our own grace. Secondly, faith goes further ,* When the Chriftian cannot fee

11 u u this

tiA Above all tahjng

thisoraceor chat in hisown bofome, then faith mafcesa difco- veryof them in thepromife, where they may be had. And 'tis fome comfort, though a man hath no bread in his cupboard, to hear there is fome to be had in the Market. O faith the com- plaining ChriRian, there were fome hope, if I could find but thofe relentings and meltings of foul which others have in their bofomes for tin; then I could run under the fhadow of that promiie, and take comfort, blcffed are they which mourn^ fir they {kail be comfort ed^ Mar. 5 .but alas,my heart is as hard as the flint. Well faith faith, for thy comfort know,there are not on- ly promifes to the mourning foul and broken heart, but there are promifes, that God will break the heart, and give a (pint of mourning ; fo for other graces, not only promifes to thofe that fear God, but to put the fear of God into our hearts. Not only promifes to thofe that walk in his Statutes, and keep his judg- ments,but alfo to put his Spirit within us ^and caufe us to walkjn Ezek. 36.17. his Statutes. Why then Omy foul, doft fit here bemoaning thy felf fruitlefly, for what thou fayft thou haft not, when thon know'ft where thou may'ft have it for going ? As Jacob faid to his fons , why do ye look, one upon another I behold I have heard there is corn in Egypt ; get you down thither^and buy for hs from thence^ that we may live and not dye , Gen. 42. I, 2. Thus faith rouzeth the Chriftian out of his "amazed thoughts upon which his troubled fpirit dwells like onedeftitute of counfel,not knowing what to do ; and turns his bootlefle complaints, wherein hemuft neceflarily pine and ftarve, into fervent prayer for that grace he wants.There is bread in the promife(faith faith) fit not here languishing in a flupgifh defpondency, but get you down upon your knees, and humbly, but valiantly befiege the Throne of grace, for grace in this time of need. And certainly, the Chrifiian may fooner get a new evidence for his grace, by pleadirg the promife,and plying the Throne of grace, than by yielding fofar to his unbelieving thoughts, as to fit down, and melt away his ftrength and time in the bitterneflTe of his fpirit, ( which Satan dearly likes )\\ithoi t rrngthe mems, which he will never do to any purpofe, tillfaiili brings thus much encou- ragement from the prom ife, that what he wants is there to be had freely and fully.

S E C T>

the jhield of faiib. * t *

SECT. V.

fifthly, as faith fuccours theChiiftian when his other gra- ces fail him mort, fo it brings in his comfort, when they f» moft abound. Faith is to the ChrifUan, as Nehemiah was to (i/trtaxerxes , Nehem. 2. i. Of all the gr?.ces, this is theChriftians cup-bearer. The ChrifUan takes the wine of joy out of faiths hand , rather than any other grace , 2^jw. i j. I 3. The Cjod of peac: fill you with all joy in be- lieving. It is obfervable, 1 Yet. 1. to fee how the Apo- fHe there doth as it were crofle his hands, as once facob did in bleffing his fon Jofephs children, and gives the preheminence to faith, attributing the ChrifUans joy to his faith, rather than to his love ; ver. 8. whom having not feen ye love, in whom thongh novo ym fe; him mt , yet believing^ ye rejoyce with joy unfpeakable and full of glory. Mark, believing ye rejoyce , here is the door, the ChrifUans chief joy, yea, all his fiduciary joy comes in at. It is Chrift that we are in this refpecl: allowed only to rejoyce in, 'Phil. 3. 3. For we are the chrcnmcifion which worjhip God in the Spirit, and rejoyce in Chrifi fefw, -and have no confidence in the flffh ; where Chrift is made the fole fub- je£t of our rejoycing fiduciarily, in oppofition to all qKq; even our graces themfelves, which become flefti, when thus rejoyced and gloried in. Chrifts blood is the wine that only glads the heart of God by way of fatisfa6Uon to his juftice, and therefore only that can bring true gladneffe in- to the heart of man. When Chrift promifeth the Com- forter, he tells his Difciples from what vefiel he fhould draw the wine of joy that he was to give them, John 16. I ?. He [ball take of mine, and fhall Jhew it yon. No grape of our own Vine is preft into this fweet Cup ; as if Chrift had faid, when he comes to comfort you with the pardon of your finnes , he fhall take of mine , not any thing of yours; my blood by which I purchafed your peace with God; not your own tears of repentance, by which you have mourned for your finnes. All the blefled privileges which believers are jn-ftated into, they are the fruits of

U u u 2 Chrifts

^,6 Above all taking

Chriils purchafe, noc of our earnings. Now the Chrllti- ans joy flowing in from Ch ift, anci not any thing that he poor creature cloth or harh ; hence it comes to pafle, that faith above all the graces, brings in the Chilians joy and comfort, becaufe this is the grace that improves Chrift and what is Chrifts, for the fouls advantage,; as of grace, fo of comfort. Faith is the good fpie that makes diicove- ry of the excellencies in Chrifi and t hen makes report of all to the foul it fees in him and knows of him. It is faith that broaches the Promifes, turns the Cock, and [<tts them a running into the foul. It doth not only fliew the foul how excellent Chrift is, and what dainties are in the Promifes; but it applies Ghrift to the foul, and carves out the fweet viands that are diuYt forth in the Promifes; yea, it puts them into the very mouth of the. foul, it ma- iticates and grinds the Promife fo, that the Chriftian is filled with its ftrength and fweetneffe. Till faith comes and brings news of the fouls welcome , O how maiden- ly and uncomfortably do poor creatures fit at the Table of the Promife? like Hannah, they weep and, eat not; no alas, they dare not be fo bold -, but when faith comes , then the foul falls to, and makes a fatisfying meale indeed ; no difh on the Table but faith will tatte ok Faith knows God fets them not on to go off untouch't. It is though an humble, yet a bold grace,becaufe it knows it cannot oe fo bold with God in his own way , as it is welcome.

CHAP.

the Jhield of faith.

5*7

. CHAP. ILL

Sheweth unbelief to have the precedency among fins, as faith hath among graces.

IS faith the chief of graces ? this may help us to conceive of the horrible nature of unbelief. This Aire Jy will deferve as- high a place among fins, as faith among graces. Unbelief, it is the Beelzebub, the Prince of fins. As faith is the radical grace, fo is unbelief a radical fin, a finning fin. As of all fin* ners, thofearemo(Unfamous,who are ring-leaders and make others fin , which is the brand that God hath fet upon Jerobo- ams name Jeroboam the [on of TS{ebaty who Jinn'dy and made Israel to fin, i Kings 14. 16*. So among fins they are moft: horrid that are moft productive of other fins; fucha one is unbelief above any other. It is a ring-leading fin,a (in making fin. The firft poyfonous breath which Eve fuck't in from the tempter, was fent in thefe words, Tea, hath God [aid \ye [hall not eat of every tree of the garden ? Gen. 3.1. As if he had faid, confider well on the matter,do you believe God meant fo ? can • you think fo ill of God, as to believe he would keep the beft fruit of the whole garden from you? this was the Traitors gate at which all other fins entred into her heart ; and it continues to this day of the fame ufe to Satan, for the hurrying fouls into o- therfins, called therefore an evil heart of unbelief in departing from God, Heb. 3. 12. The Divel fets up this fin of unbelief, as blinde betwixt the finner and God; that the (hot which come from the threatnihg,and are level'd at the finners breaft, may not be dreaded and feared by him ; and then the wretch can be as bold with his luft as the Pioneer is at his work, when

U u u 3 once

V/c

jg Above all tah^ng

once he hath got his basket: of earth between him and the ene- mies bullets.Nay, this unbelief doth not only choak the bullets of wrath which are fent out of the Laws fiery mouth, but it clamps the motions of grace which cone from the Gofpel ; all the offers of love which God makes to an unbelieving heart, they fall like feed into dead earth,or like fparks into a river,they are out as fooh as they fall into it.

The Word ( it is faid, Heb. 4. 2. ) did not profit themy not being mixed with faith in them that hrard /V.The fixength of the whole body of fin lies in this lock of unbelief. There is no matter- ing of a finner,while unbelief is in power;this will carry all ar- guments away ( whether they be from Law or Gofpel ) that are prefled upon him, as eafily as Sampfon did the doors,pofts,with bar and all from the City (jaz>a, Judg. i<5. 2. It is a fin that doth keep the field, one of the tell of all others; that which the finner is laft convinced of,and the Saint ordinarily laft con- queror of. It is one of the chief ftrengths, andfaiineflfe unto which the Divel retreats, when other fins are routed. O how oft do we hear a poor finner confefle and bewaile other fins (he hath lived in formerly ) with brinifh tears,but will not hearken yet to the offer of mercy in Chrift ; bid him believe on Chrift,

A&s 16. j 1. and he ftiall be faved, ( which was the doctrine Paul and Silas preach't to the trembling jaylour ) alas he dares not,he will nor, you can hardly perfwade him it is his duty to do fo. The Divel hath now betaken himfelf to this City of gates and bars, where he ftands upon his guard ; and the more ftrongly to fortifie himfelf in it, he hath the moft fpecious pretences for

r it, of any other fin. It is a fin that he makes the humbled

foul commit,ouc of a fear of finning;and fo ftabsthe good Name of God,forfearof dilliortouring him by a faucy prefumptuous faith. Indeed it is a fin by which Satan intends to put the greateft fcorn upon God, and unfold all his cankred malice a- gainft him at once. It is by faith that the Saints have all obtain d a good report ; yea, it is by the Saints faith,that God hath a good report in the world ; and by unbelief,the Divel doth his worft, to raife an evil report of God in the world ; as if he were not what his own promife,and his Saints faith witnefle him to be. In a word, it is a fin that hell gapes for of all other. There arc two fins that claim a preheminence in hell. Hypocrific and

unbelief ;

the fhield of faith. 5 j n

unbelief-, and therefore oiher finners are threatned to have their ■portion rvjth hypocrites ', Mat. ,24. ^. and with unbeliev rs^Lul^iz. 46. As if thole infernal Manfions were taken up principally for thefe, and all others were but inferiour priibners. But of the two, unbelief is the greateft, and that which may with an Em- phajisy be called above this or any other, The damning fin. He that believes r.ot is condemned already , Joh. 3. 1 8. He hath bis ijilittimw already to jaiie ; yea,he is in it already in a fenfe; he hath the brand of a damned perfon on him. The Jews are faid, Rom. 1 1 . 3 2 . to be jhut up in unbelief. A furer prifon the Divel cannot keep a finner in. Faith Ihuts the foul up in the promife of life and happinefle, as God fluit Noah into the Ark± It is faid, Gen. -j. 16. The Lord (hut him in ; thus faith fhuts the foul up in Chri(t,and the Ark of his Covenant from all fear of danger, from heaven or hell; and on the contrary, unbelief /huts a foul up in guilt and wrath, that there is no more pofhbility of efcaping damnation for an unbeliever, than for one to efcape burning, that is fhut up in a fiery Oven] no hdp can come to the finner, fo long as this bolt of unbelief is on the door of his heart. As our falvation is attributed to faith, ra- ther than to other graces, though none wanting in a fa ved per- fon; fo finners damnation and ruine is attributed to their un- belief, though other {ins found with it in the perfon damned; the Spirit ofGodpafTeth over the few hypocrifiejinurmuring, rebellion, and lays their deftru&ion at the door of this one iin of unbslicfyHcb.^.ig.They could not enter in bee aufe of unbelief, O finners,(you who live under the Gofpel I mean)if you perifh, know before hand,what is your undoing, it is your unbelief that does it. If a Malefactor that is condemned to dye,be offered his life by the Judge, upon reading a Pfalme of mercy ,and he reads it notjwe may fay his not reading hangs hi n.The promile of the Gofpel is this Pfalme of mercy, which God offers in his Son to Law-condemned finnersjbelioving is reading this Pfalme of mercy;if thou believed: not,and art damned,thou goeft to hell rather for thy final unbelief, than any of thy other hns,for which a difchirge is offered thee upon thy receiving Chrirt, and belie- ving on him. Let this caufe us all to rife up againrt this (in, as the Philifiins did againft Samyf. »,whom they ailed the deftroy- ■ er of their Countrey, fudo. 16.24. This is the deftroyer of your

foul?,.

^io Above all taking

fouls, and that is worfe ; yea, it deftroys them wuh a bloodier hand than other fins do, that are not aggravated with this. We finde two general heads of inditements,upon which the whole world of tinners fhall be condemned at the great day, 2 77*/. i. 8. where Chrifts coming to judgment isexprett; and thofe mifcrable undone creatures, that (hall fall under his con- demning fentence,they are comprized in thefe two;fuch as^ow not God, and fuch as obey ntt the Gojpel of Jefus Chrift.Tht Hea- thens negative unbelief of the Gofpel,fhall not bz charged upon them, becaufe they never had itpreach't to them; No,they fhall be fent to hell, for not knowing God, and fo fhall efcape with a lighter damnation by far, than fetvs orChriftian G entiles, to whom the Gcfpel hath been preach't (though to fome of thefe, with a ftronger and longer continued beam of light,than others) The difmal charge which fhall be brought againft thefe, will be that they have not obeyed the Gofpel of our Lord Jefus, thac is, not 'believed on Chrift, called therefore the obedience of faith, Rom.i<5.26VAnd certainly we cannot but think,that there friali be a torment proper to thefe Gofpel-refufers, which thofe that never had the offer of grace,fhall not feel in hell. And among thofe that obey not the Gofpel, the greateft vengeance waits for them that have had the longeft and paflfionatett treaty of mercy allowed them. Thefe are they who put God to the greateft ex- pence of meFcy,and therefore muft neceflarily expec-i the grea- teft proportion of wrath and vengeance to be meafured to them; yea,their unbelief puts Chrift and the grace of God in him,to the greateft fliame and fcorn that is pofliblefor creatures to do ; and it is but righteous that God fhould therefore put their unbelief and themfelves with it to the greateft (hame before men arid Angels, of any other finners.

CHAP.

the (Iwld of faith.

531

CHAP. IV.

«£<?«»£ Arguments to make us feriom in the trial o\ our faiths with one Dire&ion taken from the manner of the Spirits working faith.

IS faith the chief of graces ? Let this make us the more curious <u[e 2. and careful, that we be not cheated in our faith. There arc fome things of fo inconfiderable worth, that they will not pay us for the pains and care we take about themj and there to be choice and fcrupulous is folly ; to be negligent and incurious, wifdome. But,there are other things of fuch worth,& weighty confequencc, that none but he that means to call his wifdome in queftion, can be willing tobemiftaken or cozened in. Who that is wife,would pay, as for a precious ftone, and havcapeble, or at beft a Briftol- ftone put upon him for his money ? who, when his life is at ftake, and knows no way to fave it, but by getting fome one rich drug which is very fcarce, but to be had, would not be very careful to have the right ? O my dear friends, doth it not infi- nitely more conce. n you, to be careful in your merchandize for this peai 1 of precious faith? can you be willing to take the Devils falfefophifticated ware off his handfa mock faith which he would cheat you with, rather than obtain the faith unfeigned , which God hath to give unto his children ; called therefore the faith of c,cds Siett ? will the Devils dregs, that are fure to kill thee, ferve thy turn, when thou art ofifer\i by God himfelf a rich drug that will cure thee? When thou goeft to buy a garment,thou askeft for the beft piece of ftufTe, or cloth in the i*hop. In the Market thou wouldft have the beft meat for thy belly ^ when with the Lawyer, the beft counfcl for thy eftate t andofthePhyfician, theb^ftdi-

X x x redions

tQ2 Above all talking

rcdions for thy health. Art thou for the beft in all , but for thy foul i wouldft thou not have a faith of the beft knd alfo } \i a man receives fa! fe money, who doth he wrong but himfelff and if thou beeftguli'd with afalfefaltb, the lois is thy own, and that n^fmall one-, thy felf will think fo, when thou comeft to the bar,andGod (hall bid thee cither pay the debt thou oweft him, or go to rot and roare in hells prifor- • then how wilt thou be confounded ? when thon produced thy faith, and hopeft to favethy felf with this, that thou beleeveft on the Lord Jefus, but (halt have thy confidence rejected, and God tell thee to thy teeth, it is not faitb,but a lye in thy right hand that thou haft got, and therefore be will not accept the payment, though it be Chrift himfclf thou offered to lay down; nay, that he will give thee up into the tormentours han J and that not only for not be- lieving, but alfo for counterfeiting the King of heavens coyn, and fettinghisNameonthy falfe money j which thou doeftby pre- tending to faith, when it is a falfe one thou haft in tty boforae. This were enough to awaken yourca^e in the tryai of your faith; but to give fome further weight to the exhortation, we fhall raft in thefe three confederations.

SECT. I.

*. Firft, as thy faith is, fo are all thy other graces. As a mans

marriage is,fo are all his childrenjegitimatcor illegitimate.! hus, as our marriage is to Chrift , fo all our graces are. Now, it is faith by which we are married to Chrift. 1 have efpoufed joh to one husband, faith Paul to the Corinthians, 2 Cor.i i . 2, how, but by their faith ? 'Tisfaith whereby the foul gves its confent to' take Chrift for her husband. Now if our faith be fa fe, then our marriage to C hrift is feigned •, and if that be feigned, then all our pretended graces are bale bom , how goodly an out-fide foever they have (as a baftard may haveafaire face ) they are illegi- timate ^ our humility.patience^temperance, all baftards^ and you know, a baftard tvas not to enter into the Congregation , Deut. 2 3 . ?# No more fhall anv baftard grace, enrer into the Congregation^ the juft in heaven. He that hath children of his own,will not make mothers baftard his heir. God hath children of his own,to inherit

hea,

the fine Id of faith. 5 ^ ^

heavens glory, in whofeheMts he hath by his own Spirit begot- ten thofe heavenly graces, w h ch do truly refembie his own hoiy nature ^ furely he will never fettle it upon Grangers, coun- terfeit Beleevcrs , that are the Devils brats and by- blows.

Secondly, confider,the excellency of true faith, makes falfe 2- faith fo much the more odious. Becaufe a Kings fonne is an extra- ordinary perfonage, therefore it is lb high a crime for an ignoble perfon to counterfeit himfelf to befuch a one. It is by faith that wc become the fonnes of Gody i Joh. 12. and what a high preem- ption is it then, that by a falfe faith thou committeft ? Thou pre- cendeft thyfelfto be achilde of God, when no heaven- blood runs in thy veins, but haft more reafon to look for thy kindred in hell, and derive thy pedigree from Satan •, this pafleth for no lefs than blafphemy in the account of the Scripture, Rev. 2.9. / know the blafphemy of thofe who fay they are fews,andare not9 but are the Synagogue of Satan. God Joaths fuch with his heart. A falfe f iend, is worfe than an open enemy in mans judgement. And a hypocritical judo*, moreabhorr'd by God than a bloody Pilate-, either therefore get true faith, or pretend to none. The Ape , . becaufe he hath the face of a man, but not the foul of a man, is therefore the moft ridiculous of all creatures. And of all finners, none will be put more to fhame, at the laft day, than fuch as have aped and imitated the beleeverin fomeexteriour poftures of profeflion.but never had the fpirit of a believer, h as to performe one viral aft of faith. TheTfalmifl tells usof fome, rphofe image God will de/pife, Pfalme 73.20. J t is fpoken chiefly of the wicked mans temporary profperity(which for its (hortcon- tinuance, is compared to the image or reprefenration of a thing in the fancy of a flecping man that then is bufie, and pleafeth us with many fine pleafing objects, but all are loft , when our fleep leaves us) this God will defpife at the great day, when he fhali not give heaven and glory, by the eftatcs and honours, that men had in the world, but tumble them down to hell, if gracelefs as well as the pooreft beggar in the world. But, there is another fort of perfons whofe image God will at that day dc- fptfe more than thefe, and that is, the image of all temporary beleevers, and unlound profeflburs, who have a phan- taftical faith, which they fet up,!ike an image in their imag'mati-

XXX 2 Oi'jS,

c^a Above all taking

on*, and dance about it with as many felf-pleafing thoughts, as a man doth that is dreaming himfclf to be fome great Prince ; but this great Idol fhall then be broken, and the worfhippers of it biffed down to hell with the greateft (hame of any o- ther.

Thirdly, None ftand at greater difadvantage for the obtaining a true faith,than he who flatters himfelf with a falfe one.SeeJi thon a man wife in his oven conceit? there is more hope of a fool than of him, Prov.26. 1 2. that is, there is more hope of perfwading him j of all fools, the conceited fool is the worft. Pride makes a man un- capable of receiving counfel. Nebuchadnezzar s mindet is faid to be hardened i» pride tD&n. 5. 20 .There is noreafoning with a proud man j he caftles himfelf in his own opinion of himfelf, and there ftands upon his defence againft all arguments that are brought. BidaconceicedProfeffour labour for faith, or he is undone ^ and the man will tell you, that you miftake and knock at the wrong door-, It is the ignorant pcrfon or profane you (hould go to on that errand-, he thanks God he is not now to feek for a faith; and thus he bleffeth himfelf in his good condition, when God . k'Ows, he feeds of ajhes, but A deceived heart hath fo turned him afidejhat he cannot deliver his own foul, nor fay , u there not a lye in mj right hand} Ifa. 44. 20. The ignorant profane perfon , like the Vfalmifts man of low degree, is plaine vanity : It is not hard to make themfelvcs to acknowledge as much, that they have no- thing, deferve nothing, can look for nothing as they are,but hell and damnation •, but fuch as pretend to faith , and content tbem- felves with a falfe one, they are like the mtn of high degree ) a lye, which is vanity as well as the other, but with a fpecious cover o- veriMhath desit; therefc re the devil is forward enough to put poor filly fouls on believing, that he may foreftal (if he can) the Sp r't market,and prevent the creatures obtaining of a true faith, byiheatir g of it with a counterfeit , like Jeroboams wicked poli- C' <vho to ke^p the fr.xtlltet from goi; ,g to Jert'.faltm, and han- kering a::ter the true worfhip oi God there, fet up fomething like a eligious worihip nearer hand at home in the glJ.m calves; ai • 1 his pleafcd many well enough, that they mi/led not their waikto 'jerufalem. O friends ,takc heed therefore of being cheat' ed with a falfj faith. Everyone,! know, would have the living child to be hers, and r.ot the dead one. We would all paffe for

fuch,

the Jhze/d of faith. • 545

fuch, as have the true faith, and not the falfe ; but be not your own Judges; appeal to the Spii it of God, and let him witn the fword of hisWord come and decide the controverfie,which faith is thine, the true or falfe.

SECT. II. .

By this time poffibly,you may be folicitous to know what your faith iSj and how you may come to judge of the truth of it. Now for your help therein, take thefe two directions. One taken from the manner of the Spirits working faith, the other from the pro- perties ©f faith when it is wrought.

Firft,from the manner of the spirits work'ng faith in the foul. It is incomparably the greateft work, that pafleth uponthefoul from the Spirit of Chrift ^ It is called, the vVsp/Scoxop pAy.Sos w< J>vvaL[j.ios ,cuiTvi The exceeding greatnefs of his power to us -ward who believ f,Eph. 1,19. O obferve with what a heap of exprefiions the S pirit of God loads our weak understandings, that labouring under the weight of them, and finding the difficulty of reaching the fignificancy of them, we might be the more widened , to conceive of that power , which can never be fully underftood by us (being indeed infinite, and fo too bigge to be inclofed within the narrow walls of our underftandings) power, greatneiTe of power, exceeding greatnefle, and laftly exceeding greatnefle of his power, that is of GeJ. What Angel in heaven can tell us,whaE all thefe amount to ? God f with reverence be ir fpoken) fets his whole force to this work. It is compared to no lefTe than the working rfhis mighty power , which he wrottght in Chrift , when he TAtfcd him from thedeadfandfet him at his own right hand in the h a- venlj places ^fa* above all principality a«d powe>-t &c. V r. 20. 2 r . toKiiiear.y onefrom the dead is a mighty, an Almighty work;. Rat toraiie Chrift from the dead, car ies more wonder with iry than Co raife any other ; he had a heavier grave-ftonc to keep him down than any befides, the weighc of a worlds finnela upnri him, yet notwithstanding this, he tsraifed with power by the Spirit,notonly out oftheg'ave,but mtogloy Now the power God puts forth upon the fuul in working faith, is according ro

Xxx 3 this

q -j 6 Above all takjng

this of railing Chrift, for indecd3thcfinncrs foul is as really dead infinne, as cJuittsbody was in the grave for finne. Now (peak, poor creature >, arc thou any way acquainted with fuch a power of God, to have been at work in thee? or doeft thou think (lightly of beleeving, andfofhewthyfelf aftranger to this my- Itery ? certainly,this one thing might refolve many ( if they de- fired to know their own ftate ) that they have no faith, becaufe they make faith fo triviar and light a matter, as if it were as ea- fie to believe, as to fay they do ^ and it were of no more difficulty to receive Chrift into their fouls by faith, than to put a bit of bsead into their mouths with their hand. Ask fome, whether e- ver fuch a day or time of Gods power came over their heads, to humble them for finne, drive them out of themfelves, and draw them effectually unto Chrift j And they may anfweryou as thofe did Pe ter, when he askt, whether they had received the ho lyGhoft ftneethey btlieved^ 7 hey [aid unto him ', we have net fo much 04 heard whether there be Any holy Ghift , Ads 19.2. fothefe might fay, we know not whether there be any fuch power required to the working of faith or no.

But to defcend into amore particular consideration of this pow- erful work of the Spirit upon the foul for the production of faithi to which it will be neceflary to confider what pofture the Spirit of Chrift finds the foul in before he begins this great work; and then how he makes his addrefTes to the foule, and what acts he puts forth upon the foul tor the working faith.

Firft, forthepoftureofthefoul; The Spirit findes the creature in fuch a ftate, as it neither can, nor will contribute the leaft help to the work. As the Prince of the world, when he came to tempt Chrift, found nothing in him, to befriend and further his tempt- ing defigne ■ fo when the Spirit of Chrift comes, he findes as lit- tle encouragement from the (inner-, no party within the Caftle of the foul, to fide with him, when he comes firft to let down be- fore it, and lay (lege to it ^ But all the powers of the whole man in arms againft him. Hence it is thatfo many fcornful anfwers are fent out to the fummons that are given finners to yield. He came unto his own, and his even received him not, John 1 . 1 1 . Never was any Garrifur; more refolved to ftand out agair.ft both the treaties and batteries of an aflailing enemy , then the carna(

heart

the fhield of faith. c ^ y

heart is againft all means, that God ufeth to reduce it into his obedience. The nobleft operations of the foul, they are earthly, /f»/«<i/J<iew7j(/&Jarn.3.i5.fo'that,excepc heaven&ea'th can meet; f enfual,and fpintual pleafe one palate • God and the D<'.vil agree; there is no hope thata (Inner of himfdr fhould like the motion Chrift makes,or that with any argument he fhou'd be won over 10 like it, fo long as the ground of diflike remains in his earthly, fen- fual and devilfh nature.

Secondly,we proceed to fliciv how theSpirit makes h's addreffes to the foul, and what ads he puts forth upon it for the working faith. Now the Spirits addrefs is fuited to the feveral faculties of the foul;the principal of which arethefe thiee^nderftanding^ovfci' ' ence attdtVi^Thek arc like three forts,one within the othcr^which muft all be reduced before the Town be taken, the finnerl mean fubdued to the obedience of faith. And to thefe the Spirit makes his particular addrefTes, putting forth an ad of Almighty power upon every one of them, and that in this order. Firft, theSpirit makes his app.oach to the understanding, and on it he puts forth an ad of illumination. The Spirit will not work in a dark fhopv the firft thing he doth in order to faith, is to beat out av.hdow in the foul, and let in fome light from heaven into it. Hence be- lievers are faid to be renewedin the Jpirit of their mindes, Eph.4.23. which the fame Apoftle calleth being renewed in knowledge^ Col. 3.T0. By nature we know little of L>od, and nothing of Chrift, or the way offalvationbybim. The eye of the creature there- fore muft be opened to fee the way of life, before he can by fa: th get into it. God doth not ufe to waft foul s to heaven, like paf- fengcrs in a (hip, who are (hut under the hatches, and fee noth fog all the way they arefayling to their pore ^ if fo, that prayer might have been fpared, which the Pfalmift infpired of God, breaths forth in the behalf of the blind Gentiles, Pfal. 67. 2. That thy way may be kvown upon earthy and thy fating health amir? all Nations. As faith is not.a naked affent without affiance and innitency on Chrift ; fo neither is it a blind aflent, without fome knowledge. If therefore thou continued ftill in thy brutilh ig- norance, and knoweft not fo much as who Chrift is, and what he hath done for the falvation of poor finners, andwhatthou muft de to get intercft in him, thou art farre enough from believing; U the day be not broke in thy loule , much JelTe is tl e

Sun

^ j 8 Above nil taking

Sunneofrighteoufnefsarifen by faith in thy foul.

.^gainiecondly, when the Spirit of God hath fprung with a divine light into the underftanding, then he makes his add re fTe to the confeience, and the ad which pafleth upon that, is an *& of convifticn, John I6-&. be JbaU convince the vcorld,&c. Now this conviction is nothing but a refkdion of the light that is in the un- derftandingupon ttv; confeience, whereby the creature feels (he weight and force of thofetiuths he knows, fo as to be brought into a deep fenfe of them. Light in a dired beame heats nut, nor doth knowledge fwimmirig in the braine affed. Moft under the Gofpel,know that unbelief is a damning finne, and that there is no name to be faved by, but the Name of Chrift . yet how few ofthofe,know this convincingly, fo as to apply this to their own confeiences, and to be affeded with their own deplored date, who are thennbelievers andChriftlefs perfons? As he is a convided drunkard in Law, who in open Court, or before a lawful autho- rity, upon clear teftimony and depofition of witnefTes, is found and judged to be fuch :• So, he Scripturally is a convinced finner, who upon the dear evidence of the Word brought againft him by the Spirit, is'oundby his own confeience ( Gods officer in his bofome ) to be fo- fpeak now poor creature, did ever fuch an ad of the Spirit of God pafs upon thee, asthisis.? which that thou niayelt the betrer difcern of, try thy felf by thefe few chara- ders of a convinced perfon.

* Tirfti a finner truly convincedjs not only convinced of this fin or that finne, hue of the evil of all finne. It is anillfigne, when a perfon feeme* in a pafiion to cry out of onefinne,and to befenl- le's of another, finne. A par- boy led confeience is not right, fort in one part, and hard in another^ the spirit of God is uniform in its work.

Secondly f the convinced iinner is not only convinced of ad; of finne, but of the ftate of finne aJfo«, he is not only afFeded with what he hath done(chis Law broken, and that mercy abufed) but with what his ftate and prefent condition is. Peter leads SirmntJtftgtu from that one horrid ad he committed, to the con- fidcration of that which was worfe, the difmal ftate that he difco- vered him to be in ^ / perceive that thou art in the gall if bitternefs% r.rd in the b/,id of ;';»^/>7, Ads 8.23. Many will confefle they do net do as they (hould,who will not think by any means lb ill of

them-

the (hie Id of faith. 5^

themfelves, thac their ftate is naught , a ftate of finne and death; whereas the convinced foul freely puts himfelf under tnisfencence of death,owns his condition. and diiTernbles not hispedigree^ I am a rnoft vile wretch (faith he)a limb of Saran,full of fin, a*, (he toad' is of rank poifon- my whole nature lies in wiekedneiT^even as the dead rotten carcalTe dotb in itsflimeand putrefadion. i ain a child of wrath ,born to no other inheritance than hell flamesi and if God will now tread me down thither, I have not one righteous fyllable to objed againft his proceedings, but there is that in my own confeience which will clear him from having done me any ivrong in my doom.

Thirdly she convinced finner doth not only condemn himfelf for what he hath done and is , bat he defpairs of himfelf , as to any thing he can sow do to fave himfelf j many, though they go fo farre as to confefTe they are vile wretches, and have lived wicked- ly, and for this deferve to die ; yet when they have put the rope about their neck by a fclf-condemning ad, they are fo farre from being convinced of their own impotency, that they hope to cue the rope with their repcntance,rcformation,and I know not what bundle of good works, which they think (hall redeeme their cre- dit with God, and recover his favour, which their former (innes have unhappily loft them. And this comes to pafTc, becaufe the plough of convidion did not go deep enough to teare up thofe fecret roots of felf-confidence , with which the heart of every finner is wofully tainted • whereas every foul throughly convin- ced by the Spirit , is a felf-defpairing foul ; he fees himfelfc be- yond his own help, like a poor condemned prifoner , laden with fo many heavy irons, that he fees it is impoflible for him to make an efcape with all his skill or ftrength out of the hands of juftice; O friends, look whether the work be gone thus farre in your fouls or no. Moft that perifh, it is not their difeafe that kills them., but their Phyfician^ they think to cure themfelves, and this leaves them uncurable. S peak foul, did the Lord ever ferret thee out of this burrow where fo many earth themfelves > Art thou as much at a lofle what to do , as fenfible for what thou haft done ? Doeft thou fee hell in thyfinne, and defpaire in thy (elf ?. Hath God got thee out of this Keilah , and convinced thee if thou fhouldft ftay in the felf- confidence of thy repentance, reformation,

Yyy and

<~o

Above all taking

and duties , they would all deliver thee up into the hands of Gods juftice and wrath, when they tliall come againft thee ? then indeed thou haft efcaped one of the fineft fnares that the wit of hell can weave.

Fourthly, the convinced finner is not only convinced of finne, fo as to condemn himfelf,and defpair of himfelf , but he is con . vinced of a full provifion laid up in Chrift for felf-condemncd and felf-defpairing ones, John 1 6. He Jhall convince the world of ftnne. ver. 9. andof right eo * fnejfe^vei. 10. And this is as ncceffary an antecedent to faith, as any of the former. Without this , the foul convinced of finne,is more like to go to the gallows with ?#• dot, or fall on the fword of the Law, as the J ay lour attempted to do on his (when he thought his condition defperate) than think of coming to Chrift,who will go to his door,that hath not where- withal to relieve him.

The third and laft faculty to be dealt with it the mil, and on this (for the production of faith J the Spirit puts forth an atl «/ renovation, whereby he doth fweetly, but powerfully erxline the will (which before was rebellious and refractory) to accept of Chrift,and make a free deliberate choice of him, for his Lord and Saviour. I fay a free choice, not only cudgeled into him with ap- prehenfionsofwrach,asonemayrunne under an enemies pent- houfe in a ftorm,whofe door he would have pa (Ted by in fair wea- ther,and never have lookt that way. Speak foul, doeft pleafe thy felf,inchoofingChrift>doeft goto Chrift,notonly for fafety,but delight? fo the Spoufe, / fate under hiifhadow with great di light, Cant. 2.3. I fay a deliberate choice, wherein the foul well weighs the terms Chrift is ottered on,and when it hath confideed all ie- rioufly,likes them , and clofeth with him.Like Ruth.who wheniV*- tmi fpake the worft (he could to difcourage her, yet liked her mo- thers company too well,to lofe it forrhofe troubles that attended her- fpeak foul.hath the S pirit of God thus put hi< golden key m:o the lock of thy will, to open the everlafting door of thy heart to let Chrift the King of glory in t Hath he not only open'd thee, e of thy underftandmg. asheawaktTVrfr afleep in prifon, and caufed the chains of fenfleffenefs and ftupidity to fall offthy con- science, but alfo open'd the iron gate of thy will to let thee out of the prifon of impenirency,whereeven now thou wcrt faft bolt- ed in, yea, brought thee to knock at heaven door for entertain- ment

the fhield of faith. 53

ment* As Peter did at the houfe of M.irj ( where the Church was met) be of good comfort, thou mayeft know afluredlyjthat God hath fent not his Angel, but his own Spirit , and hath delivered thee out of the hand of finne,Satan and juftice.

We proceed to the tryat of our faith from' the proper- ties, of tiue faith j and we (hall contentent our felveswith three.

CHAP. V.

Where our faith k put upon tryalbyits obedience, with fome particular Characters that faiths obe- dience isjiampt with*

THis choice excellent faith, it is an obediential faith, that is, i.

true faith on the promife, works obedience to the command. Abraham is famous for his obedience, no command, how difficult focver , came amifle to him. He is an obedient fervant indeed, that when he doth but hear his matter knock with his foot, leaves all and runs prefently to know his Mafters will and pleafure. Such a fervant had God of Abraham, -who raffed up the righteous man from the Eaft , called him to his foot ? Ifaiah 41.2. But what was the Spring that fet Abrahams obedience a going ? fee for this, Heb. 1 1 . 8. By faith Abraham, when he was called t9 go out into a place, which he Jhould after receive for an inheritance^ obeyed, and be went cut , &c As it is impoffible to pleafe Go4 without faith , fo it isimpoflible not to defire to pleafe <^od with faith. It may well go for an idol faith that hath hands, but doth not work, feet but doth not walk in the Statutes of God. No fooner had Chrift cured the woman in the Gofpel of her fcavcr, but it is faid ,/he rofe and mini fired unto them$AsX&. 1 5. Thus, the beleev'ng foul Hands up and Minifters unto Chrift, in gratitude and obedience. Faith is not lazy , it inclines not

Yyy 2 the

c 2 q ^fcw d/i taking

the foul to flee p, but work-, it fends the creature not to bed, there to fnort away his time in eafe and floth, but into the field. The night of ignorance and unbelief ,that was the creatures fleep- ingtime^ but when the.tunne of righteoufneiTcarifeth, and 'tis day in the foul , then the creature rifeth and goeth, forth to his labour. The tirft words that break out oi faiths lips* are thofe of .£*«/, in his hour of converfion, Lord, what wilt thou have me to do ? Ads 9. 6. Faith turnes the Jordan ,and alters the whole courfe of a man. We were (faith the Apoftle) fodifh and difobedi- ent, Tit. 3.3. 'But after the ^indnefje and love of (Jod our Saviour towards man appeared, ver. 4. then the cafe was altered, as it fol- lows. And therefore take your foul fingers offthe promife,and pretend no more to faith , if ye be children of Be //W,fuch,whofe necks do not freely ftoop to this yoke of obedience. The De- vil himfelf may as foon pafTe for a beleever , as a difobedieot foul. Other things he can ihew as much as you; doeft thou pre- tend to knowledge ? thou wilt not deny the Devil to be a great- er Scholar than thy felf(T hopejand that in Scripture knowledge; doeft thou believe the Scripture to be true ? and doth not he more ftrongly ? doeft thou tremble? he much more. It is obedience he wants;and this makes him a Devil , and it will make thee like him alfo.

£heft. J&eft- But you may ask, what ftamp is there to be found on

faiths obedience, which will diftinguifh it from all counterfeits?for there are many fair femblances of obedience, which the Devil wiH never grutch us the having.

Anlw Anjw. Take thefe two Characters of the obedience of faith.

1. Faiths obedience begins at the heart, and from thence it diffufeth and dilates it felf to the outward man, till it over-fpreads the whole man in a fincere endeavour. A s in natural life, the ftrft part that lives is the heart, fo the firft that faith fubdues into o- bediencc is the heart. It is called a faith which purifieth the heart, Acts 15.9. And thebeleeving Romans obeyed from the heart the form of DMrixe which was dt liver ed tot* em, \\om,6.ij. Whereas a falfe faith , which apes this true faith(as Art imitates- Nature) begins without , and there ends. All the feeming good works of a counterfeit beleever, they are like the beautiful colour in a pi- ctures face, which comes not from a princ pie of life within, but the Painters pencil without j fuch were thofe, John 2.23. who

are

1,

the Jhield of faith. 533

Sitf-

;t>

are faid to believe on Chrift. But; Chrifl did not commit Umfclfto themr\et. 24. and why ? fee ver.2$. for he knew what was in man^ he cared not for the painted porch and goodly out-fide-, he knew what was in man, and by that knowledge he knew them to be rotten at core, naught at heart, before they were fpcckt on the skin of their exteriour converfacion.

Sueft. But how may I know my obedience is the obedience of the heart I

An[vf. If it comes from love, thenit is the obedience of the ^ r heart. He commands the heart, that is Mafter of its love. The Caftlc muft needs yeild, when he that keeps it, and hath the keyes of it,fubmits. Love is the affection that governs this royal Fort of mans heart •, we give our hearts to them we give our love. And indeed thus it is, that faith brings the heart over into fub- jection and obedience to God, by putting it-under a Law of love, GW.5.6. fatth which workethbj love. Firft, faith workcthlove, and then it workcth by it. As firft the workman fets an edge on his tooles, and then he carves and cuts with them • fo faith fharpens the fouls love to God, and then ads by it; or as a Sta- tuary , to makefome difficult piece, before he goes a bout it, find- ing hands numme with cold, that he cannot handle his tooies fo nimbly as he (hould, goes firft to the fire, and with the help of its heat chafes them, till they of ftiffe and numme , become agile and active, then to work he falls • fo faith brings the foul, awke and liftlcflc enough (God knows) to any duty, unto the medita*. tion of the peerlciTe matchleife love of God in Chrift to it , and at this fire faith ftayes the Chriftians thoughts, till his affections begin to kindle , and come to fome fenfe of his love of God, and now the Chriftian beftirs himfelf f0r God with might and maine.

Slwfi. 2. But how may I know my obedience is from QUefl, 2; love? *^

Anfw. Y\z fend you to Saint John to be refolved of thisQue-. j r ftion, i Efift. $.^.This is the love ofGodjhat ne keep his Command- wents, and his Command ments are not grievous ; fpeakfoul, what account have you of the Commendmcms?do you look upon them asan iron chain about your leg«, and think your felves prifoners becaufe you are tied to them ? or do you value then as a chaine of gold about your neck, and cfteem your felves favourites of the

Yyy 3 King .

534 Above all taking

King of heaven , that he will honour you , to honour him by iervmgofhim? fo did as great a Trince as the world had, who am I, and what is mj people, that wefhmld be able to offer fo willing- ly , i Chron. 29. Not, who ami, that I fhould bea King over my people ? But , that I (hould have a heart fo graciou«, to offer willingly with my people ? not, who am I,that they fhould ferveme, but that thou wilt honour me with a heart, to fcrve thee with them ? The fame holy man in another place fpeaks of finne, as his prifon, and his obedience as his liberty. / will walk, at liberty, for Jfeek,thy precepts, Pfal.r 19, 45, when God gives him a lage heart for duty, he is as thankful as a man that was bound in prifon is, when he is fet at liberty , that he may vifit his friends, and follow his calling. The only grievous thing to a loving foul, is to be hindrcd in his obediencej this is that which makes fuch a one out of love with the world, and being init^ becaufe it cumbers him in his work , and many times keeps hira from it. As a confcionable faithful fervant , that is lame or fickly and can do his mafter little fervice, O how it grieves him ? Thus, the loving foul bemoanes it felf, that it fhould put God to fo much coft , and be fo unprofitable under it ? fpeak, is this thy temper ? bleffed art thou of the Lord / There is a jewel of two diamonds, which this will prove thou art owner of, that the crown jewels, of all the Princes of the world , are not fo worthy to be valued with, as a heap of duft or dung, is to be com- pared with them. The jewel, I mean, is made of this paire of gtaces, faith and love, they are thine, and with them, God and all that he hath and is. But, if the commandments of God be grie • vous fas they are to every carnal heart) and thou counteft thy felf at eafe, when thou eanft make an cfcape from a duty to com- mit a finne, as the bcaft doth, when his collar is off, and he in his fat pafture again ^ now thou art where thou wouldft be , and can fhewfomefpirits, that thou haft ; but when confeience puts on the trace again , thou art dull and heavie again ^ Q it fpeaks thee to have nolovetoGod,and therefore no faith on God, that is true. That is a jade indeed , who hath no mettal but in the pafture. 2. Secondly, the obedience of faith is full of felf-denial. Faith

|fcfc«s the creature low, asin what heharh, fo in what he doth. / live t yet tot I \btttCkr!filivethinmr,G2\.2 :o. As if he had

(aid.

the pjield of faith. c a*

faid, I pray miftake mc not, when 1 fay, I live, I mean not that I live by my felf,or of my felf , but Chrift in me. 1 live , and that delicioufly , but it is Chrift that keeps the houfe not i. I mortifie my corruptions , and vanquifh temptations , but I am debtor to Chrift for the ftrength. None can write here, as one did under Pope Adrians ftatue (where the place of his birth was named,and thofe Princes that bad prefcrr'd him from ftep to ftep, till he mounted the Popes cbaire , but God left out of all the fto- ry) Nihil hie Detis fecit, God did nothing for this man. No, blef- fed Paul, and in him every believer, acknowledgeth God for folc founder and benefa&our too of all the good he hath and doth. Thcyarenotaftiamedto acknowledge who they are beholden to for all. Thefe are the children which God hath graciouflj given me, faid ^facob. And, thefe the Services which God hath graci* oufly a flitted me in, faith Paul, 1 Cor. 15. 10./ laboured mere a~ bundantlj than they all , yet not J , but the grace of God which was with me ; all is exdonoD:i. O how chary are Saints of wri- ting themfel ves authours of their own good works, parts, or abi- lities > Art thou able (faid the King to Daniel) to make known un- to me the dreame which 1 have feen ? Dan. -226 Now mark, he doth rot fay, as the proud Aftrologers, chap 2 4. wenill fh=w the interpretation; that fitted their mouths well enough who had no acquaintance with God, but not Daniels, the fervant of the li- ving God-, though, at that very time he had the fecret reveal* ed to him , and could tell the King his dream, yet he was careful to ftand clear from any filching of Gods glory from him . and therefore he anfwers the King, by telling him what his God could do , rather than himfelf . There is a God in heaven that re- vealeth fecret: y&c. And what makes 'Daniel fo felf-denying > Truly, it was, becaufe he had obtained this fecret of God, by faith at the throne of grace • as you may perceive by chap, z.v, 1 5,1 6, 1 7. compared. That faith which taught him to beggc the mercy of God, enabled him to deny himfelf, and give the entire glory of it from himfelf to God. As rivers empty their ftrearas again into the bofome of the fea, whence they at hxft received them-, fo men give the praife ©f what they do, unto that,by which they do it. If they attempt* any enrerprize with their own wit, or induftry , you fhall have them bring their frerifice to their wit or net. No wonder to hear ^buchadnes^ar (who lookt

r.o

o5 Above all taking

no higher than himfelf in building his great Babylon) ^knbe the honour of it to himfelf., Dan 4. 30. Isntt this great 11 *by Ion that 1 have built, by the might of my power, and for the honour of my Mx- jefty ? But faith teachcth the creature to blot out his own name, and write the Name of God in its roome upon all he hath and doth. When the fervants, Luke 19. 16. came to give up their accounts to their Lord, every one for his pound, thofe that were faithful to improve it , how humbly and felf-denyingly do they fpeak ? Lord, thy pound hath gained ten pounds faith the firft,z/. 1 6. Thy pound hath gained five, faith another, v. 18. Mark , not 1 have gained, but thy pound hath gained ten and five. They do not applaud themfelves , but afcribe both principal and increafe to God , thy talent hath gained , that is , thy gifts and grace, through thy affiftance and blcfting, have gained thus much more. Only, he that did lcaft, comes in wi th a brag, and tells his Lord what he had done, Behold, here is thy pound, which I have kept laid upift a napkjn. Leaft doers are greatelt boafters.

CHAP. VI.

Tm properties of faith , It is prayerful^ and nniforme in its a&ing.

TRue faith is prayerful ; prayer it is the childe of faith • and as the childe bears his fathers name upon him/o doth prayer the name of faith j what is it known by, but by the prayer of faith? James 5.i<;.Prayer, it is the very natural breath of faith ;fuppiica- tion and thank lgiving(the two parts of prayer) by thefe ( as the body, by the double motion of the lungs) doth theChriftian fuck in mercy from God, and breath back again that mercy in praife to God; but without faith, he could do neither ; he could not

by

the fbield of faitb. 5 57

by fupplication draw mercy fro.n God ; for h? that cjm-s to God mujl believe that he island that he is a revarde r of them that dili- gently eck^him>Hzb.iT.6. Neither could he return praifes to God without faith. Dw*V.r heart mutt be nxt,before he can fing and give thanks. Thankfgiving is an ail: of felf-denial, and 'tis PLta j<*. faith alone that will (hew us the way out of our own doors; and as the crearure cannot pray (I mean acceptably) without faith,fo with faith he cannot but pray. The new creature ( like our infants in their natural birth J cones crying into the world: And therefore Chrift rells it for great news to Ananias of Saul (a new born believer) behold he frays. But is that fo ftrange, that one brought up at the foot of Gamaliel, and fo precife a Phanfee as he was, fhould be found upon his knees at prayer ? Truly no; it was that his Seft gloried in, their fading and pray- ing; and therefore he being ft rift in his way, was ( no doubt) ac- quainted with this work as to the exterior part of it ; but he ne- ver had the Spirit of prayer,till he now had the Spirit of grace, whereby he believed on Jefus Chrift. And therefore if you will try your faith,it muft not be by bare praying,but by fome peculi- ar Characters, which faith imprints prayer withall.

Now there are three afts by which faith difcovers it felf in re- ference to this duty of prayer.

Firft, it puts forth an exciting aft whereby it ftirs up the 1^

Chriftian to pray. _

Secondly, an aflifting aft in prayer. 2.

Thirdly, «a fupporting aft after prayer. 3.

SECT. I.

Firft, faith puts forth an exciting aft, whereby it provokes the 1 . Chriftian, and ftrongly prefleth him to pray. And this it doth, firft, by difcovering to the creature its own beggery and want, as alfo the fulneffe that is to be had from God in Chrift for his fupply ; both which faith ufeth as powerful motives to quicken the foul up to pray. As the Lepers (aid to one another, why Jit vee here nntill we dye}lf we fay we willent-r into the Cityjhere is famine to flay ni\come let w fall into the Hoft of the Syrians. 1\msz King. 7.3,4.

Ziz faith

--# Above all talking

faun rouzeth the lbul up to prayer ; It thou ttayeit at thy own door,0 my foul, thou art fure to tfarve and dye j what feeft thou in thy telf, but hunger and famine ? no bread there,no money to buy any in thy own purfe ; Up therefore,hafb thee to thy God, and thy foul (hall live. O Sirs,are you prett with this inward feel- in3 of your own wamsfprenetothe Throne of grace as the only way lcfr for your fupply ; you may hope it is faith that fends you; faith is the principle of our new life./ live ( faith Taut) by the faith of the Son ef (W,Gal.a.2o.This life being weak,is craving and crying for nourifhment,and that naturally as the new-born babe doth for the milk;i;' therefore you finde this inward fcnfc prompting and provoking of you to cry toGod,it fhewsthis principle of life ( faith I mean ) is in thee.

Object. But may not an unbeliever pray in the fenfe of hs 0 J wams,and be inwardly pinched with them jwhich may make him

pray very feelingly ? Anfa Anfrv. We mutt diftinguifh of wants. They are either fpiri-

' tual,or carnal. It cannot be denied but an unbeliever may be very fenfible of outward carnal wants,and knock loud at heaven- gate for fupply. We finde them howling on their beds^and aff ena- bling themselves for corn and, mneyHoteA 7.1 4. There is the cry of trie creature, and the cry of the new creature. Every crea- ture hath a natural cry for that which fuits their nature. Hence, Tfal. 104. 7. The young Lyons roar after their prey^and feekjhelr neat of God. But give the Lyon flefh, and he will not roar for wan^ of grafle ; give the Oxe grafle, and you /hall not hearhim lowing for flefh;fo give the faithlefle gracelefle perfon his fill t>f his carnal food, fenfual enjoyments, and you {hall have little complaints of fpiritual wants from him. They are therefore fpii itual wants you mutt try your faith by ; if thou canft heartily pray for \o\c to Chritt,fa;th on him,or any other grace , feeling the want of them as a hungry man doth of his food;thou -may'tt conclude fafely there is this principle of new life, which Clike the veins at the bottome of the ttomack^by its fucking puts thee to pain till it be heard and fatisfied ; for thefe graces be- ing proper to the new creature, can be truly defired of none but one that is a new creature. .

<SWW/v,faith excites to prayer from an inward delight it hath ^n communion with God./** u g-o I for me (faith the Pfittmift J to

draw

the flrield of faith. 5 ?o,

drat* n:ar to (jod ', now mark the next: wo'ds,/ have pat my trufi in the Lord^ Pfal. 73.28. We take delight to hi often looking, where we have laid up our treafure. This holy man had hid up his foul, and all he had in God by fairh^o be kept lafely for him; and now he delights oft to be with God, he hath that which in- vites him into his prefence with fweet conrent.By faith the foul is contracted to Chrift ; Now being efpo'ufed to Chrift, there is no wonder at all that it fhould delire commnn on with him. Arid prayer being the place of meeting,where Chrift and the foul can come the neareft on this fide fieaven,therefore the believer is feen fo oft walking that way. Canft thou fay poor CouU that this is thy errand, when praying, to fee the face of God ? can nothing lefle, and need'ft thou nothing more to fatisfie and recreate thy foul in prayer,than communion with God? cer- tainly God hath thy faith,orelfe thou couldft not fo freely be- ftow thy love on him, and take delight in him.

SECT* II.

Secondly, faith puts forth aa aflifting act in prayerjto inftance only in two particulars.

Firft, it aflifts the foul with importunity ; faith is the wreftling grace;it comes up clofe toGod,takes hold of God,and will not eafily take a denial. It infires all the arfe&ions-,and fets them on work ; this is the fouls eye by which it fees the filth,the hell that is in every fin; and feeing arre&s the heart, and puts it into a paflion of forrow,when the foul fpreads its abominations before the Lord. The creature now needs no onion to make it weep ; tears come alone freely,as water from a flowing fpring.lt makes a difcovery of Chrift to thefoul,in the excellencies of his per- fon,love and graces from the glaflfe of the promife;at the fight of which it is even fick with longing after them; and fuch pangs of love come upon it,as make it fend forth ftrong cryes and fuppli- cations for that it fo impatiently defires ; yea further,faith doth not barely fet the creatures teeth on edge, by difplaying the ex- cellency of Chrift and his grace ; but it fupplies him with argu- ments,^ helps the foul to vveild and ufe them both valiantly,

Zzz2 and

2,

S4

<io

Above all tahjtig

and vidorioully u^on the Almighty. Never could he tell what todowiihapromife in prayer till new that faith teachech him to prefs God \\i:h it.hu mbly,yer boldly. wh*t wilt thou do unto- ti.y preat'K'-M ffaiih b:lie\ ing JoJkn/by ch.7-9.as it he had faid, thou art fo hil bound to thy people by promile and oath, that thou canli not leave them to perifli,but thy Name will fufter with rhem;faith melts promiies into arguments, as the fouldier doth leadeintobulLets ; and then help the Chriftian to fend them with a force to heaven in fervent prayer;whereas apromifein an NnbelUvers mouth, is like a fhot in a Guns mouth without any ire to put to if. O how cold and dead doth a promife drop from him in prayer f he (peaks promiies, but canno: pray promifes,or preffe promifes.And therefore try thy felf,not by naked praying, but by importunity in prayer;and that not by theagiration of thy boJly fpiiits,but the inward working of thy foul and fpirit,whe- iher carried out to plead the promiie,and urge it upon God with an humble importunity or nor.

Secondly /ait h enables the foul to perfevere in the workjfalfe faith may fhew fome mettel at hand, buthee'l jade at length ; ■Witt the hypocrite pray always t Job 27. 1 o. No,as the wheel wears with turning, till it breaks at laft, fo doth the hypocrite ; he prays himfelf weary of praying ; fomething or other will in time make him quarrel with that dury,which he never inwardly liked;whereas the fincere believer hath that in him which makes it impoflible he fhould quite give over praying, except he fhould alfo ceafe believing j prayer,it is the very breath of faith; Hop a mans breath, and wnere is he then ? 'tis true,the believer through his own negligence may finde fome more difficulty of fetching his praying breath at one time then at another(as a man in a cold doth for his natural breath ) alas, who is fo careful of his fouls health, that needs not bewail this ? but for faith to live, and this breath of prayer to be quite cut off is impoflible ; we fee Dav id did but hold his breath a little longer than ordina- ry,andwhatadiftemperitputhiminto,iillhe gave himfelf eafe aga;n by venting his foul in prayer}/ held myp?ace>*nd my frrrow ftirred, my heart -was kot "within me\vohile 1 was mufwg, the fire burntdythan fpake / veith my tongue^Lord make me to know my e»dy Pf.^o.Doft thou O man find thy felfundera necetfky of praying, as the little babe who cannot choofe but cry, when it ailes or

wants

the fhield of faith . 5 ^ t

wants any thing>becaufe it hath no other way to help it lelf than by crying to haften its mother or nurieto its helpftheChriliians want?, fins and temptations continuing to return upon him, he cannot but continue alfo to pray againit them. From the en Is of the earth mil 1 cry mtotb.c,imh /-^/^,Pfal.<5 1.2. where ever lam, Tie finde thee out ; priion me, baniih me, or do with me what thou wilt, thou fhalt never be rid of me, / will abid: in thy Tab made for ev,r, ver. 4. But how could David do thar, when baniili't from it ? furejy he means by prayer ; the praying Chri- ilian carries a Tabernacle with him; as long as David can come at the Tabernacle, he will not neglect it ; and when he cannot through ficknefle,banifliment,&c. than he will look towards it,, and as devoutly worfhip God in the open fields, as if he were in it. Let my prayer be ft before thee as incenfe^andthc lifting up of my hands as evening facrificey]?h\. 141. 2. he fpeaks cf fuch a time when he could not come to offer facrificeat the Ta- bernacle.

SECT. III.

Faith hath a fupporting ad after prayer. 1. It fupportsthe foul to expect a gracious anfwer; /»/iK<//r*ff my prayers unto thee,, and mlltookjip-, Pfal. 5. 3 . or I will look ; for what,but for a re- turn ? an unbelieving heart fhoots at randome,and never minds where his arrow lights, or what comes of his praying ; but faith fills the foul with expectation. As a Merchant when he cafts up his eftate, he counts what he hath fent beyond Sea, as well as what he hath in hand ; fo doth faith reckon upon what he hath fent to heaven m prayer and not received, as well as thofe mercies which he hath received,and are in hand at prefenr. ^ow this expectation which faith raifeth in the foul after prayer, ap- pears in ths power that it hath to quiet and compofe the foul in the interim between the fending forth ( as, I may fay ) the (Lip of prayer,and its return home with its rich.lading it goes for;and it is more or leffe according as faiths ftrength is;fometimes faith comes from prayer in triumph,and crys vittoria ; it gives fuch a being&exiftence to the mercy pray 'd for in theChrilUans foul, be-

Z 2 2 3 fore

cai Above all taking

fore any likelihood of it appears to fenfe and reafon, that the Chriflian canfilence all his troubled thoughts with the expecto- tion of its coming. So Hannah pray 'd, and was no more j ad ^ i Sam. 1. 1 8. Yea, it will make the ChrilUan ciisburfe his praifes for the mercy long before it is received. Thus high faith wrought in David^ViiX. %6. ^q.At what time I am ap-aid^f will trujr in thee; and in the next words, ver. 4. In God will I praife h/> Word ; that is, he would praife God for his promife,before there were any performance of it to him, when it had no exiftence but i^ Gods fait hf nine jfey and 1>avids faith.This holy man had fuch a piercing eye of faith,as he could fee th 1 promife when he was at loweft ebbe of mifery,fo certain and unquestionable in the power and truth of God, that he could then praife God, as if the promifed mercy had been actually fulfilled to him. But I would not have thee, Chriftian,try the truth of thy faith by this heroick high ftraine it mounts to in fome eminent believers. Thou may'ft be a faithful fouldier to Chrilt, though thou attain- ed not to the degree of a few Worthies in his Army, more ho- nourable in this refpeifc , than the reft of their brethren.There is a lower a& of faith,which if thou canft finde, may certifie thee of its truth ; that ( I mean ) which though it doth not prefently disburthen the foul (upon praying) of all its anxious difquieting thoughts , yet keeps the fouh head above the waves , and gives a check to them that they abate,(though by little and little) astheftream in a channel doth at a falling tyde. When God took the Deluge from the earth,he did not do it in a moment.lt is faid the waters returned from off the earth continually ,Gen.8. 5 . That is, it was falling water from day to day, till all was gone ; Canrt thou not finde Chriftian, that fome of thy tumults us difquieting thoughts are let out at the flnce of prayer,and that it is fome eafe to thy encombred fpirit,that thou haft the bofome of a gracious God to empty thy forrowful heart into ? and though praying doth not dreine away all thy fears> yet it keeps thee^doth it not from being over-flown with them, which thou could 'it not avoid without faith ? a fowl wholly void of faith, prays, and leaves none of its burthen with God, but carries all back with it that it brought, and more too; calling on God gives no more relief to him,than throwing out an Anchor that hath no hooks to take hold on the firme earth, doth the finking

{hip.

the fhield of faith. 543

{hip. If therefore poor foul thou flndeft upon throwing one thy Anchor of faith in pnyer,that it takes fuch hold 0.1 Chrift in the promife, as to ftay thee from being driven by the fury of Satans affrighting temptations,or thy own defpairing thoughts, blefle God for it. The (hip that rides at Anch or is fife f though it may be a litth'tofled too and fro)fo long as the Anchor keeps its hold. And fo art thou poor foul ; that faith will fave from hell, that will not wholly free the foul here from fears.

SECT. IV.

True faith is uniform. As fincere obedience doth not pick and choofe,take this Commandment,and leave thatjbut hath re- fpeft to all the precepts of God ; fo faith unfeigned, hath re- fpeil to all the truths of God. It believes one promife as well as another. As the true Chriftian muft not have the faith of our Lordjtftu with reffett cf ferfou^ Jam. 2, X. fonot with rejpeti to truths. To pretend to believe one promife, and to give no credit to another ; this is to be partial in the promifes, as the prieftsarecharg'dtobeinthedutiesof the Law, CM at. z. g. The honour of God is as deeply engaged to perform one pro- mife as another. Indeed as the breach but of one Command- ment would put us under the guilt of the wholejfoGods failing in one promife ( which is blafphemy to think ) would be the breaking of his whole Covenant; promifes are copulative as well as commands ; and therefore neither can God keep one,except he perform all ; nor we believe one,except we believe all.God hath fpoke all thefe words of promifes, as he did of thofe pre- cepts ; his feal is to all, and he looks we ihould compafle all within the embraces of our faith. 'David bears witneile to the whole truth of God, Tfal. 1 19. 1 60. Thy Word is true from the beginnings and every one of thy righteous judgments endureth for ever. Try now thy faith here; poihbly thou pret^ndeft to be- lieve the promife for pardon, and art often pleailng thy telf with the thoughts of it ; but what faith ha&thou on the pro- mife for fanttifying thy nature, and fubduing thy corruptions ?

may

~.a Above all taking

may be thou mindeft not thefe, improved nor, thefe ; this-fruit may hang long enough on the branches of the pro:nifes,before thou gathereft it ; the other is for thy tooth,not thefe ; whereas true faith would like one as well as the other. See how hearti- ly David prays for the performance of this promife, P/V. z i 9. 132, be merciful unto mey as thox nfeji to do unto thofc that love thy name ; order my fteps in thy Word, and let no im uity have dominion over me. David would not Iofe any priviledge that God hath by prormfe fetled on his children ; do with me, faith he, as th uufi-ft to */<?.This is no more than family fare,what thou promifeft to do for all that love thee ; and let not me go worfe . clad than the reft of my brethren. May be thou fancied, thou haft a faith for the eternal falvation of thy foul; but haft thou faith to rely on God for the things of this life ? A ftrange belie- ver is he not, that lives by faith for heaven, and by his wits and linful policy for the world ? Chrift proves that iheyfoh. 5. 44. did not believe on him* becaufe they durft not truft him with their names and credits.If we cannot truft him with the lefs,how eanweinthe greater?

I deny not, but he that hath a true faith, yea, a ftrong faith for heaven,may be put to a plunge,and his faith foiled about a tem- poral promife; but we muft not from an houreof temptation, (wherein God leaves his eminenteft Saints to humble them ) judge of the conftant ordinary frame of the believers heart. Though Abraham difizmblzd once to fave his life, which he thought in fome danger for his wives beauty ;yet he did at other times °ive envnent teftimony that he trufted God for his tem- poral life,as well as for his eternal falvation.I do not therefore tid thee queftion the truth of thy faith, for every fainting fit that comes over it,asro the good things of the promife for this life. A man may in a time of war,have fome of his eftate lie under the enemies power for a time,and he fo long have no profits from ir;but ftill ha reckons it as his eftate, is troubled for his prefent great lofle,and endeavours,as foon as he can, to recover it again out of his enemies hand ; fo in the hurry of a temptation,when Satan thefouls great enemy is abroad,and God withdraws his af- fiftance,the believer may have little fupport from fome particu- lar promifejbut the believer ever counts that his portion,as well *~ any other,mourns he can acl his faith no more upon it,and la- bours

the Jbield of faitb. 54 c;

hours to reinforce his faith with new ftrength from heaven what he can, that he may be able to live upon it, and improve it more to his comfort, fo that ftill it holds true , if we believe not God / for this life, neither do we for the other. In a word, may be thou prerendeft to a faith for thy temporals, and feemeft to trull; Gqd for things of this life j but art meer ftrangcr to thofe prime ads of faith, whereby the believing foul clofeth with Chrift, and receiveth him as his Lord and Saviour, and fo feals to the Cove- nant, that in the Gofpel is tendred to poor tinners. Canft thou fo far fight againft thy own reafon, as to think that any tempo- ral promife belongs to thee without thefe > What gives the wo- man right to her joynture, but her marriage- covenant. ?And what gives the creature a trueclaime to thefe promiies, or any other in the Covenant of grace, but its union to Chrift, and accepting of him as he is offered ? The firft ad of Gods love to the creature, is that whereby he choofeth fuch a one to be his, and fets him a- part in his unchangeable purpofe , to be an objed of his fpeciaf love in Chrift.and chercfore called thefomdatimfs that,on which God layes the fuperftrudure of all other mercies. The foundati- on of God ftandeth fure, having tbisfeal, the Lord knoweth them that are his, 2 Tim. 2. 1 9. Firft, God choofeth a perfon to be his, and on this foundation be builds , and beftows all his further cofr of mercy upon the creature, as one that is his. So on the creatures part, firft, faith clofeth with Chrift, fevers him in his thoughts from all others, and choofeth him to be his Saviour, in whom a- lone he will truft , and whom alone he will fervej which done, then it trades with this Promife and that , as the portion which falls to him by marriage with Chrift. And therefore fee how j)0ftc prepofterous thy courfe is who fnatcheft thefe promifes to thy felfj before there hath paft any good-will from thee to Chrift.

CHAP.

Aaaa

546

Above all taking

Vfe J.

CHAP. vn.

An Exhortation to all in a jiate of unbeliefs to en- deavour for faitb^ with one direction toward the attaining of it*

IS faith fo precious a grace ? Let it provoke you , who want it, to get it. Can you hear of this pearle , and not wifli it were yours ? wherefore hath the Spirit fpoken fuch great and glori- ous things of faith in the Word, but to make it the more defin- able in your eye I Is there any way to get Chrift, but by getting faith ? or doeft not thou think that thou needed Chrift as much as any other? there is a generation of men in the world,would almoft make one think this was their judgement j who , becaufe their corruptions have not ( by breaking out into plague-fores of profaneneffej left fuch a brand of ignominy-upon their name, as fbme others lie under, but their converfations have been ftrowed with fome flowers oY morality , whereby their names have kept fweet among their neighbours^ therefore they do not at all liften to the offers of Chrift , neither do their confciences much check them for this neglect. And whyf ? fu ely , it is not becaufe they are more willing to go to hell than o hers, for they do that to efcape it3 which many others will not •, but becaufe they think the way they are in , will bring them in good time to hea- ven, without any more ado. Poor deluded creatures 1 Is Chrift then font to b !p onely fome more debauched Tinners to heaven, fuch as drunkiids fwearers,and . f that rank? And are civil3moral men left to walk thither on their own leg es ? r am Jure, if the Word may be believed, we have the cafe rcfolved clear enough: That tells but «;f one way t heaven for all that mean to come there j As thee is but one (j'od y iobuionc MeSatottr between

Qod

the fhk Id of faith. 547

God and man, the man Chriflfefus^ I Tim. -2. 5. And if but one bridge over the gulf e , judge what is like to become of the civil righteous man (for all hisfweet kntcd life) if he miffe this one bridge , and goes on in the road he hath fet out in for heaven ? O remember proud man who thou art , and ceafe thy vaine at- tempt. Art not thou of Adams feed ? h*ft not thou traitours blood in thy veincs ? if every mouth be flopped, Rom. 3. 19,20. how dareft thou open thine ? if all the world become guilty be- foreGod , that by the deeds of the Law , noftefhean be jx (lifted in his fight • where then (halt thou ftand tc plead thy innocency be- fore hi m, who fees thy black skin under thy white feathers,thy foul heart through thy faire carriage ? It is faith on Chrift,that alone can purifie thy heart , without which thy wafht face and hands (external righteoufnefle I mean)wil never commend thee toGod. And therefore thou art under a horrible delufion , if thou doeft not think that thou needed Chriit , and a faith to intereftthee in him as much as the bloodieft murtherer,orfilthicft Sodomite in the world. If a company of men and children in a journy,were to wade through fome brook , not beyond a mans depth , the men would have the advantage of the children •, but if to crofTe the fea, the men would need a fhip to waft them over, as well as the children ; And they might well pafle for mad men , if they fhould think to wade through, without the help of a fhip , that is offcr'd them as well as the other , becaufe they are a little taller than the reft are •, fuch a foolifh defperate adventure wouldft thou give for thy foul , if thou fhouldft think to make thy way through the juftice of God to heaven, without {hipping thy felf by faith in Chrift, becaufe thou arc not fo bad in thy-ex- ternal conversation as others. Let me therefore again and a* gain befeech all that are yet deftitute of faith, to endeavour for it, aod that fpeedily . There if nothing deferves the precedency in your thoughts before this. David refolvM not to give fleep to bis eyes 5 nor /lumber to his eye-lids \ till he found vat a place for the Lord, an habitation for the mighty God of Jacob, Pfalme 1 3 2. 4, $. The habitation which pleafeth God moftjs thy heart, but it muft be a believing heart , Ephef. 3.17. thatChrifl may dwell in yonr heart by faith. O how dare yon fleep a night in that houfe where God doth not dwell ? and he dwells not in thee, if thou carrieft an unbelieving heart in thy bofome. There is never a

Aaaa 2 Gofpel

S4& Above all taking

Gcfpel Sermon *"<>« heareCb^l^^

m, take heed of multiply ingunkindneffes, in den. \Tum enter tamment • howknoweft thou , but Godmav Z?£i/£ £ fo oft to by unbelief again* his J^"^ under final unbelief? y eai £hcc "P

£&fi; But poffibly thou wilt ask now, how thou ma- eft Pet this precious grace of faith ? ' uuraJ clt Set

^' diretons. ThC anfWCr C° thlS qUCfti0n ' takc in ■*** foll^'ing

<tf*.

I.

SECT. I.

Sgsfis thy end;avours A'^Sdl

sa?e^ w*» "etei s sag;

vinceth the creature of his '«uStf*te SCJl^ ^ theft burrows in which he did ufe toearcf andh KfeTf "ft hath noeafe in his fpirit, from thofc plaifters „ow whi h f ; ly have relieved him.aud fo kept him KZ'^fe

prefent ftate, faith the Voirit of PnH P { G ^ be was- Thy

the fhield of faith. tAg

thou art, and wilt be found at the great day, to be the drunkard, and Atheift (for all thy Teeming reformation) except by an in, tervening faith, thou gainfta new name; what though thou bceft drunk no more , yet the guilt rcmaines upon thee,till faith ftrikes it off with the blood of Chrift. God will be paid his debt by thee , or Chrift for thee ; and Chrift payes no reckoning for unbelievers.

Again , as the guilt remaines , fo the power of thofe lufts re- maine, (To long as thou art an unbeliever ) however they may difappear in th« outward ad. Thy heart is not empty'd of one finne, but the vent ftopt by reftraining grace; A bottle full of wine, clofe ftopt , (hewes no more what it hath in it , than one that is empty^ and that is thy cafc^how is it poilible thou fhouldft truly morttfie any one luft, that hath no faith, which is the onely viftory of the world ? In a word , if under the eonvincement of thy unbelief, thou wilt finde (how little a finne foever now it is thought by thee) that there is more malignity in it , than in all thy other finnes. Haft thou been a liar? that is a grie- vous finne indeed • hell gapes for every one that loveth and tel- leth a lie, Rev, 22. 15. But know poor wretch, the loudelt lie , which ever thou told'ft is that , which by thy unbelief thou telleft ; here, thou beareft falfe-witnefle againft God himfelf , and telleft a lye , not to the- holy Cjhofi , as Ananias did , but a lye of the holy CJhoji j as if not a word were true he faith in the promife* of the Gofpel, If be that bekeves fets to his feale that God is true •, judge you, whether the in*, believer makes him not a lyar ? Haft thou been a murtherer, yea , had thy hand in the blood of Saints , the beft of men ? This is a dreadful finne, Iconfefle; But by thy unbelief, thou are a more bloody murtherer , by how much the blood of God is more precious than the blood of meere men. Thou killeft Chrift over again by thy unbelief, and treadeft his blood un- der thy feet , yea , throweft it under Satans feet to be tran> pled on by him. ,'

Aaaa 3 SECT*

ceo Above all taking

SECT. ii.

J2jiefi' gueft. But how can unbelief be fo great a fin, when it is not in

the Tinners power to believe ) Avfrv, Anfw. By this reafon the unregeneratc perfon might wipe

off any other finne , and (hake off the guilt of it, with but fay- ing, It is not my fault that I do not keep this commandment or that, for 1 have no power of. my felf to do them. This is true, he cannot performe one holyaftion holily and acceptably ^ They that are in the fie fh .cannot pleafe GW,Rom. 8. 8. But, it 19 afalfe inference, that therefore he doth not finne, becaufe he can do no other.

Firfl, becaufe this inability is not created by God , but con- tracted by the creature himfelf. God made mannptight , but they fought out many inventions, Ecclef. 7. 29. Man had not his lame hand from God ; No, he was made a creature fit and able for any fervice his Maker would pleafe to employ him in •, But man cripled himfelf-, And mans fault cannot prejudice Gods right. Though he hath loft his ability to obey , yet God hath not loft his power to command •, who among our felves thinks his debtor difcharg'd, by wafting that eftate, whereby he was able to have paid us t ' Tis confeft, had man ftood, he fhould not, indeed could not have believed on Chrift for falvation, as now he is held forth in the Gofpel ^ but this was not from any difability in man, but from the unmeetnefle of fuch an objeft to Adams holy ftate. If it had been a duty meet for God to command, there was abili- ty in man to have obeyed.

Sec ondly, mans prefent impotency to yield obedience to the commands of God, and in particular to this of believing (where it is promuiged) doth afford him no exoife; becaufe it is not a fimple inability, but complicated with an inward enmity againit the command. 'Tis true, man cannot believe • but it is as true, man will not believe: Ye rvi/l not come unto me , that ym might have life, John 5.40. It is pofiible, yea ordinary, that a man may (through fome feeblenefle and deficiency of ftrength) bedifabled to do that which he is very willing to do, and this draws out our pity x fuch a one was the poor criple, who lay fo long at the poole,

fohn

the Jhield of faith.

John$. 5. He was willing enough to have ftept down,if he could have but crept thither ; or that any other ftiould have helpt him in , if they would have been fo kinde : But , what would you think of fuch a criple, that can neither go himfelf into the pools for healing, nor is willing any fhould help him in, but flies in the face of him that would do him this friendly office ? every un- believer is thiscriple .- He is not only impotent himfelf, but a refifter of the Holy Ghoft , that comes to wooe and draw him unto Chrift. Indeed, every one that believes, believes willingly j But he is beholden, not to nature, but to grace for this willing- nefle ; none are willing till the day of power comes, Tfabne no. 3. in which the Spirit of God overfhadows the foul , and by his incubation fas once upon the waters) he new formes and moulds the will into a fweet compliance with the call of God in the Gofpel.

551

*gs> 4§J>3|£**«> ^ • gjp <rg> c^5 4^t- ^p$g* #|i. {2|| *g*

CHAP. VIII.

Containes a fecond Direction for the ob- taining faith.

TAkeheedof refifting or oppofing the Spirit of God r when he [offers his help to the work, tf ever thou belicveft, he muft enable thee^ take heed of oppofing him. Matter- work- men love not to be controul'd. Now, two wayes the Spirit of God may be oppofed. J*V/?,when the creature waits not on the Spirit, where he ordinarily works faith. Secondly , when the crea- ture , though he attends on him in the way of means t yet con- trols him in his work,

1. Take heed thou oppofeft not the Spirit, by not attending on him in the way and means , by which he ordinarily works faith, thou knoweft where Jefus ufeth to pafTe \ and his spirit

breath;

2V

I,

6$2 Above all taking

breathe ^ and that is in the great Gofpel Grdinance,theMiniftry of the Word. Chriftsfheep ordinary conceive when they are drinking the water of life here. The hearing of the Gofpel, it is called, Gal. 3.2. The hearing of faith, becauie by hearing the doctrine of faith, the Spirit works the grace of faith in them. This is the ftill voice he fpeaks to the fouls of finners in. Thine ejesjba/l fee thy Teachers, and thine eares Jhall hear a word behind thee, faying , thU is the way, rvall^ye in it, Ifa. 50. 20. here are God and man teaching together. Thou canft not neglect mans teaching, but thou refifteft the Spirits alfo.It was for fomething that ths Apoftle placed them fo near, 2 Thef 5.19. he bids us, quench not the Sprit ; and in the next words, desfifenet frophe- cying; furcly he would have us know that the Spirit is dange* roufly quencht, when prophecying or preaching of the Gofpel is defpifed. Now the moft notorious wayofdefpifing prophecying or preaching,is to turn our back off the Ordinance,and not attend on it. When God fcts up the Miniftry of the Word in a place, his Spirit then opens his School, and expects that all, who would be taught lor heaven, fhould come thither -, O take heed of playing the truant, and abfenting thy felf from the Ordinance, upon any unneceflary occafion, much IclTe of calling off the Ordinance. If he tempts God, that would be kept from (inne , and yet will not keep out of the circle of the occafion , that leads to the finne •, then he tempts God as much, that would have faith, and pretends his defire is, that the Spirit fhould work it ; but will not come within the ordinary walk of the Spirit, where he doth the work; whether is it moft fitting , that the Scholar fhould wait on his Mafter at School to be taught , or that the Matter fhould runne after his truant Scholar at play in the field to teach him there, judge you ? 2. - 2. Take heed that in thy attendance on the Word, thou doeft not control the Spirit in thofe feveral fteps he takes in thy foul , in order to the production of faith. Though, there arc no preparatory works of our own to grace ; yet the holy Spirit hath his preparatory works, whereby he difpofeth fouls to grace. Obferve therefore carefully the gradual approaches he makes by the Word to thy foul, for want of complying with him in which he may withdraw in a diftafte, "and leave the work at a fad ftand for a time, if not quite give it over, never more to returnc to it.

We

the fljUldof faith. 5.^3

We read, Attsj. 23. how it curve into the heart of 'Mofes to m- (it hu brethren in Egypt ( ftirr'd up, no doubt, by God himfelf Co che journey ) there he begins to (hew his good will to them, and zeale for them in flaying an Egyptian, that had wronged an tfra- elite; which though no great matter towards their full delive- rance out of Egypt ^ ytlhefuppofed ( itisfaid, ver.2^.) his bre* thren would have under flood ( by that hint) how that God would by his hand deliver them •, but they did not comply with him, nay, rather oppoTed him ; and therefore he withdrew, and they hear no more of Mofes or their deliverance/or \ourty years /pace, v. 40. 7 hus,may be the Spirit of God gives thee a vifit in an Ordinance, direds a word that fpeaks to thy particular condition ; he would have thec underftand by this, finner,how ready he is to help thee out of thy houfe of bondage, thy ftate of fwne and wrath, it now thou wilt hearken to his counfel and kindly entertaine his motions ; Carry thy felf rebellioufly now againft him , and God knows when thou mayeft hearc of him againe knocking at thy door upon fuch an errand. God makes fhort work with fome in his judiciary proceedings; if he findes a repulfe once , fome- times he departs , and leaves a difmal curfe behind him as the puniftimentofit, Lufe 14. 24. J fay unto y oh , that none eft hofe men which were bidden, /hall tafte of my Supper. They were but once invited, and for their firft denial this curfe clapt upon their heads. It is not faid they (hall never come where the Supper ftands on the board , but they (hall never tafte. Many fit under the Ordinances , where Chrift in Gofpel- dirties is fet forth admi- rably, but through the efficacy of this curfe upon them, never tafte of thefc dainties all their life? they heare precious truths, but their hearts are fealed up in unbelief, and their mindes made re- probate and injudicious, that they are not moved at all by them. There is a kinde of phrenfie and madnefs, (I have heard of ) in which a man will difcourfefoberly andrationally,tillyou come to fpeak of fome one particular fubjed that was the occafion of his diftempcr, and firft broke his brain ; here he is quite out, and prefenrly lofes his reafon, not able to fpeak with any undemand- ing of it. O how many men and women are there among us, ("frequent attenders on the Word) who in any matter of the world, are able to difcourfe very underftandingly,and rationally -y bucwhen you come to fpeak of the things of God, Chrift and

Bbbb heaven.

tfi Above all taking

heaven jt is ftiangc to fee how foon their reafon is loft ,and all un- ckriUnding gone from them ^ they arc not able to fpeak of thcfe matters with any judgement I Truly I am afraid, in ma- ny ( who have fee long under^the mcanes, and the Spirit hath been making iomc attempts on them ) this in;ud:cioufnefs of mind in the things of God, is but the confequence of that ([ iri- tual curfe, which God hath paft upon them, for refitting thefe tfTays of his Spirit. 1 befeech )OU theefore, beware of oppo* lingerie Spirit-, doth he beame any light from his Word into thy undcrftand.ng , whereby thou ''who wert before an ignorant i'oi) comeft to know fomething of the evil offinne, rhe excel- lency of Chnft, and canftdifcourfe rationally of the truths of the Scripture ? look now to it, what thou doeft with this candle of thsLord, that islghtcdinthy minde-, take heed thou beeft not found finning with it , or priding thy felf in it , leaft it goes out in a lnurf, and thou, for rebelling agawfl the light , comeft at laft to die wit hour knowledge, as is threatned, Job 3 6. 1 1 . ]f the Spirit of Gcd goes yet further, and fortifies the light in thy underftandwg, that it fets thy confeierce on fire with the fenfe of thy finnes, and apprchenfions of the wrath due to them • Now, take heed ofrefifting the holy Spirit, that in mercy to thy foul, kindles this fire in thy bolome,to keep thee out of a worfc in hell , if thou wilt be ruled by him. Thoumuft expect, that Satan, now his houfe is on fire over his head, will beftirre him what he can, to quench it; thy danger is, laft thou (houldft liften to him for thy prefent eafe. Take heed therefore where thou dra weft thy water, with which thou quencheft this fire • that it be out of no Well, bat out of the Word of God. In thinking to quiet thy confeience, thou mayeft quench the Spirit of God in thy confid- ence-, which is the mifchief, the Devil longs, thou fhouldft pull Q(X)n thy own head. There is more hope of afickman, when his difeafe comes out, then when it lies at the heart, and no- thing is feen outwardly ; you know how Hazaelhelpt his Ma- fier to his fad end, who might have lived for all his difeafe , 2 Kin<ts 815. He teo^ a thic\ cloth, and dipt it in water , and spread it fn his face fo tbtt h died; and it follows, And Haz,a- tl reigned in hi* fte<*d. Thus the wretch came to the Crown. He faw the King like to recover a^d he fquatted his difeafe (in all probability) to his heart by the wet cloth, and fo by his death

made

the Jhield of faith. 555

made a wayforhimfelfto the Throne. And truly ratan will not much fear co recover the throne of thy heart ( which this prefect combuftionin thy confcience, puts him in great fearof 1 ;fing ) can he but perfwade thee to apply I'l-me carnal coolings to it , thereby to quench the Spirit ia his convincing work. Thefe convictions are fent thee mercifully in order to thy fpiricutil delivery, and they (houid be as welcome to thee, as the kindly bearing paines of a woman in travel are co her i without them -fhe could not be delivered of her childe •, nor without thefe, more or lefle, can the new creature be brought forth in thy foul.

Again, may be the Spirit of God goes yet further, and doth not onely dart light into thy minde, hell fire into thy con- fcience, but heaven fire alfo into thy affections j my meaning is, He from the Word, difplays Chrift fo in his own excellencies, andthefitnefsofhiminallhis offjjes to thy wants, that thy affections begin to work after him-, the frequent difcourfes of him and the mercy of God through him to poor finners, are fo lufcious, that thou beginneft totafte ibme fweetnefsin hearing of them, which ftirs up fomc paflionate defires, whereby thou art in hearing the Word often Tallying forth infuch like breath- ings as thefe- O that Chrift were mine, (hall I ever be the hap- py foul, whom God will pardon and fave ? yea, poffibly in the heat of thy affections, thou art curfing thy lutts, and Satan, who have held thee fo long from Chrift •, and fudden purpofes are ta- ken up by thee, that thou wilt bid adue to thy former ways, and break through all the entreaties of thy deareftlufts, to come to Chhil. Ofoul, now the KingdomeofGod is nigh indeed unto thee. Thou art, as (I may fo fay) even upon thy quickcning,and therefore above all, this is the chief feafon of thy care, leaft thou fhouldft mifcarry ; if thefe fudden dclires did but ripen into a de- liberate choice of Chrift; and chefe purpofes , fettle into a per- manent resolution to renounce fin and felf,and fothou caft thy felf on Chrift , F durft be the meiTenger to joy thee with the birth of this babe of grace ( faith I mean J in thy foul. I conieffe affecti- ons are up and down ; yea,like the winde, how ftrongly foever they feem to blow the foul one way at prefent, are often found in the quite contrary point very foon after. A man may be drunk with paffion and affection, asreally as with wine or beer- And,

B b b b z as

55

<5 Above all taking

as it is ordinary for a man to make a bargain, when he is in beer or wine, which he repents of as foon as he is fober again ^ fo it is as ordinary for poor creatures, who make choice of Chrift and his wayes in a Sermon, (while their affc&ions have been elevated above their ordinary pitch , by fome moving difcourfe ) to re- pent of alhhey have done, a while after, when the impreflionof the Word (which heated their affe&ions in hearing) be worne off; and then they come to ihemfelves again, and are what they were, as far from any fuchdefires after Chrift, as ever. Content not therefore thy felf with fome fudden pangs of affeftion in an Ordinance, but labour to preferve t hofe impreflions, which then the Spirit makes on thy foule,- that they be not defaced , and rub'd off (like colours newly laid on before they are dry J by the next temptation that comes. This is the caveat of the Jpoft/e, Heb.2. I. Therefore roe ought to give the more earnefi heed to the things which we have heard Jffi at any time rre fhouU let them Jlip,vr run out as leaking veifek May be at prcfent, thy heart is melting, and in a flow with forrow for thyfinnc*, and thou thinkeft, Surely now 1 (hall never give my !uft a kind look more (indeed one might wonder to fee the folemn mournful counte- nances under a Sermon , which of thefe could be the man or woman, that would afterwards be feen walking hand in hand with thole finnes they now weep to hear mentioned )But,as thou loveft thy life, watch thy foul, leaf! this prove but as the early dew, none of which is to be fcen at noon. Do thou therefore as thofedo, who have ftood fome while in a hot bath, out of which when they come, they do not preftntlygo into the open aire fthat were enough to kill them) but betake themfelves to their warmebed, that they may nourifli this kindly heat, and now while their pores are open, by a gentle fweat, breathe out more effectually theremaining dregs of their diftemper.Thus betake thy felf to thy cloilv t, and there labour to take the advantage of thy prcfent relenting frame for the more free pouring out of thy foul to C od, now the Ordinance hath thawed the tap, and with all thy foul beg of God, he would not leave thee fhert of faith and fuffer thee to mifcarry now he hath tjiee upon the wheel but make thee a vcfTel ui.to honour which follows as the third direction.

CHAP.

the Jhield of faith.

CHAP. IX.

Contain? s three DireSlions more towards the ob- taining faith*

j, r IF T up thy crie aloud in Prayer to God for L, faith.

557

SECT. L

£uefl. But may an unbeliever pray ? fome think he ought Q*efi. not.

Anfw. This is ill news if it were true>even for fome who do be- Anfw, lieve,but dare not fay that they are believers. It were enough to fears them from prayer too ; and fo, it would be as Satan would have it •, that God fhould have few or none to vouch him in this folemn part of his worfhipifor they are but the feweft of believers that can walk to the Throne of grace in view of their own faith -, Prayer ,it is medium cultns^xA alfo medium gratia. A means wher- by we give worfhip to God, and alfo wait to receive grace from Godj fo that to fay, a wicked man ought not to pray, isto fay, he ought not to worfhip God and acknowledge him to be his Mar- ker j And alfo, that he ought not to wait on the means where- by he may obtain g ace, and receive faith. Prayer is the fouls motion God-war J, faith Reverend Matter Baxter •, and to fay an unbeliever fhould not pray, is to fay he Jhould not turn to God ± who yet faith to the wicked, Seek^ the Lord while he may be found ^ and call upon him while he is near. Defire is the foul of prayer , (faith the fame Learned Authout)and who dares fay to the wicked, Be fire not fait hy dhfire not Chrift or God ? In his right m.thod for

peace

c;s8 Above all taking

ftccco{conjcicnce^g.6l. It cannot indeed be denied, but that an unbeliever finnes when he prays •, but it is not his praying is his linne, but his praying unbelievingly. And therefore he fins lefle in praying than in neglecting to pray ; becaufe, when he prays, his linnc lies but in the circumftance and manner ; but when he doth not pray, then he ft an ds in a total defiance to the duty God hath commanded him to perform , and means Gcd hath appointed him to ufe for obtaining grace. I muft there- fore poor foul, bid thee go on for all thefe bug bears, andneg- led not this grand duty , which lies upon all the fons and daugh- ters of menj only go in the fenfe of thy own vilenefs,and take heed of carrying purpofes of going on in hn with thee to theThrone of grace ; this were a horrible wickedneft indeed. As if a trai- tour fiiould put on the livery which the Princes fervants wear, for no other end but to gain more eafie accefs to his perfon , that he might ftab him with a da gger he hath under that cloke. Is it not enough to finne, but wouldft thou make God accefTory to his own dishonour alfo? By this bold entcrprize thoudoeft what Iks in thee to do it. Should this be thy temper (which God forbid ) if I fend thee to pray, it mult be with 'Peters couafel to Sjmotf C#/>g#*,Acts $.22. Repent if this thj -niche chiefs, and pray God, if perhaps the thought of thine he.irt maj h forgiven thee* But, lfuppofe thee ( to whom now 1 am diie&ing my ad- vice,) to be of a far different complexion, one brought to lonie fenfe of thy deplored ftate, andfo foftened by the Word, that thoucouldft be content to have Thrift upon any termeSi onely thou arc at a lofs in thy own thoughts,how fuch an impotent crea- ture, yea,impudentfinneras thou haft beenfhould ever come to believe on him. So that 'tis not the love of any prefentfinne in thy heart, but the fear of thy paft finnes in thy confeience that keeps thee from believing. Now for thee it is, that I would ga- ther the belt encouragements I can out of the Word, and with them, ftiow thy way to the Throne of grace. Go poor foul to prayer for faich ^ 1 do not fear a chiding for fending fuch cufto- mers to Gods door. He that fends us to call linners home unto him, cannot be an^ry to hear thee call upon him. He is not f<> cbrongM with fuch fuitours, as that he can rind in his heart to fend them away with a denial, that come with thisrequeft in their mouths. Chrift complaincs, that finners will not come unto

him

the fJjield of faith, 5^0

him , that they may have life ^ and doeft think, he will let any complain of him, chat they dcfirc to come, and he is unwilling they Ihould ? cheer up thy heart poor creature, and knock Bold- ly ; thou haft a friend in Gods own bofome,that will procure thy welcome. He that could without any prayer made to him , give Chrift for thee, will not be unwilling now thou Jo earneftly prayeft, to give faith urto thee. What thou prayeft God to give, he commands thee to do. Thu is his Cnwm.ir.dmer.tt that we fbottld believe on the Name of his Sonne Jefns Chrift , i John 3. 23. fothat in praying for faith, thou prayeft that lis Will may be done by thee i yea, that part of his Will, which above all he dedres (hould be done, called therefore with an Emphafts The WorkjfCjcd, John 6.29. This is the rvork^ cf Gcd, that ye be- lieve en him whom hehathfent. As if Chrift had faid, Jfye do not this, ye do nothing for God • And furely Chrift knew his Fathers mind ben\0 how welec me muft that prayer be toGod,wbich falls in with his chiefeft defignel joab found his requeft in the mouth of the woman of Teckoa^ to take as he would have it; how could itdootherwife, when he askt nothing but what the King liked better than himfelf did, or could ? And doth it not pleafeGod more (thinkeft thou, how ftrong foever thy defires for faith are) that a poor humbled (inner (hould believe, then it can do to the creature himfelf? Methinks by this time, thou fliouldft begin to promife thy felf (poore foule ) a happy return of this thy adventure, which thou haft now fent to heaven. But for thy further encouragement know, that this grace which thou, (o wanteft and makeft thy moan to God tor ^ it is a principal part of C hrifts purchale. That blood, which is the price of par. don, is the price of faith a! fo, by whuh poor finners may come to have the benefit of that pardon. As he hath bought off that wrath, which mans fin had juftly kindled in Gods heart againft him •, fohchathalfo, that enmity which the heart of the crea- ture is filled with againft God-, and paid for a new ftock of grace, wherewith his banckrupt creature may again fet up-, fo that poor foul, when thou gocft to pray for faith, look up unto Chrift , as having a bank of grace lying by him, to give out to poor finners who fee they have nothing of their own to begin with, and in the fenfe of this their beggary, repair to h:m. Thou haft afcended cnhighy then haft led captivity captive tthctt haft received gifts fcr

men}

6oo Above alt taki??"

^

rne>j,yea9for the rebellious alfo, that the Lord God might dwell a- wwgf^w, Pfalme68.ib'. Thisisbeyond all doubt, meant of Chrift, and to him applyed, Eph.^.S. Nowobfcrvc, Fir ft, a bank and treafure of gifts in the hand of Chrift , Then haft. Sec.ndly, whoentrufts him with them, and that is his Father. Thou haft received gifts, that is, Chrift of his lather. Thirdly, when, or upon what confederation, doth the Father depofuc this treafure into Chrilh hands? Thou haft a[c ended on high, thou haft led captivity captive, thou haft received^&c. that is, when Chrift had vanquivht linne and Satan by his death, and rode in the triumphant chariot of his afcention into heavens glorious City, then did Chrift receive thefe gifts , as the purchafe of his blood, and the payment of an old debt, which God before the foundati- on of the world (when the Covenant was tranfa&ed and ftruck) promied his Sonne, upon the condition of his difebarging finful mans debt, with the effufion of his own precious blood unto death. Fourthly, the perfons for whofe uie Chrift received thefe gifts ; for men, not Angels , for rebellions men, not men without iinne^ fo that poor foul, thy finful nature and life do not make thee an excepted perfon, aud (hut thee out from receiving any of this dole. Laftlj , Obferve the nature of thefe gifts; and the end they are given Chrift for -, that God may dwell in them or with thew, now nothing but faith can make a loul (that hath been rebellious ) a place meet for the holy God to dwell in. This is the gift indeed he received all other gifts for, in a manner -, wherefore the gifts of the Spirit and Mniftry , Apofilts, leach- ers, Faftors,&c. but that by thefe he might work faith in the hearts of poor (inner* ? Let this give thee boldnefs (poor foul) humbly to preffe God for that which Chrift hath paid for •, fay, Lord, I have been a rebellious wretch indeed, but drtrChrift receive nothing for fuch ? 1 have an unbelieving heart, but ] hear there is faith paid for in thy Covenant; Chrift (hed his blood, tha: thou might' a fhed forth thy fpirit on poor finners. Doeft thou think, that while thou art thus pleading with God, and uiing Chrifts Name in prayer tomuvehim, that Chrift himfelf can fit within hearing of all this, and not befriend thy motion to his * Father? furely he is willing, that what God is indebte4 to him, fhould be paid ; and therefore when thou beggeft faith upon the account of his death, thou {halt finde him ready to joyn iffue

with

the jbield of faith. 56s

with thee in the fame prayer to his Father. Indeed be went to heaven on purpoie, that poor returning fouls might not wantafriend at Court, when they come with their humble

petitions thither.

SECT. II.

Eourthly,converfe much with the promifes.and be frequently- pondering them in thy mufing thoughts. It is indeed the Spirits work,and only his, to bottome thy foul upon the promiie, and give his Word a being by faith in thy heart ; this thou canft not do ; yet as fire came down from heaven upon Elijahs facri- fice, when he had laid the wood in order, and gone as far as he could ; fo thou mayeft comfortably hope that then the Spirit of God will come with fpiritual light and life, to quicken the pro- mife upon thy heart, when thou haft been confcionably diligent in meditating on the promife ; if withall thou owneit God in the thing, as he did, who when he had laid all in order, lifts up his heart to God in prayer, expecting all from him, 1 King. 1 8. 56. I know no more fpeedy way to invite the Spirit of God into our aitiftancethan this. Ashe tempts the Divel, to tempt him,that lets his eyes ga2e, or his thoughts gad upon a luftful object ; fo he befpeaks the holy Spirits company,that lets out his thoughts upon holy heavenly objects. We need not doubt but the Spirit of God is as willing to cherifh any good motion,as the infernal fpirit is to nourinS that which is evil. We finde the Spoufe fitting under the fhadow of her beIoved,as one under an Apple-tree, C*w.2.,3.and prefently (he tells uSjhisftut't wasfweet to her tafte. What dorh this her fitting under his fhadow better fignifie than a foul fitting under the thoughts of Chrift,and the precious pro- mifes that grow out of him, as branches out of a tree ? Do but ( O Chrifiian ) place thy felf here awhile,and it were ftrange if the Spirit fhouid not fhake fome fruit from one branch or ano- ther into thy lap. Thou knoweft not,but as Jfaac met his bride when he went into the fields to meditate , fo thou may'ft meet thy beloved,while walking by thy meditations ia this garden of the promifes.

Cccc SECT,

^6} Above all taking

SECT. III.

Laftly,preiTe and urge thy foul home with that (Irong obliga- tion that lies upon thee, a poor humbled (inner to be.ieve pof- hbly God hath iliamed thee in the fight of thy own confcience for other fins, that thou loatheft the very thought of them, nnd durft as well run thy head into the fire, as allow thy felf in them; if thou fhoukift wrong thy neighbour in his perfon, name o: eftat£, it would Kindle a fire in thy confcience,and make thee afraid to look within doors ( converfe I mean with thy own thoughts ) till thou hadft repented of it ; and is faith the only in- different thing, a bufmeiTe left to thy own choice,whether thou wilt be fo good to thy felf, as to believe or no ? truly the ten- demefie of confcience which many humbled finners exprefle in trembling at,and fmiring them for other fins,compared wiih the little fenfe they exprefle for this of unbelief, fpeaks as if they thought they offended God in them, and only wronged themfelves by this their unbelief. O how greatly art thou de- ceived and abufed in thy own thoughts, if thefe be thy appre- hensions? yea, if thou doll not think thou dilhonou reft God, and offendeft him in a more tranfcendent manner by thy unbe- ftfe lief,thanby all thy other (ins. What Bernard faith of a hard heart, I may fay of an unbelieving heart -y IUndcor vere dnrum^ qstod r.on tretidfit ad nomen cordis duri That is a hard heart indeed ( faith ne ) that trembles not at the name of a hard heart. And that an unbelieving heart indeed, that trembles not at the name of an unbelieving heartjcall thy felf Oman to the bar,and hear what thy foul hath to fay for its nofclofing withChrift, and thou fhalt then fee what an unreafonable reafon it will give. It muft be either becaufe thou likeft not the terms ; or elfe becaufe thou feareft they are too good ever to be performed. Is the firft of thefe thy reafon, becaufe thou likelhiot the terms on which ChriftisorTer'd? poflibly might'ft thou but have had Chrilt and thy lulls with him, thou wouldft have been better pleafed ; but to part with thy kfts to gain a Chrift, this thou thinkeft is a hard faying. Tisftrange this fhou Id offend thee, which God could not have left out,and truly have loved us. Thou art a

fist,,

the Jbield of faith* 5 6 j

for, a divel, if thou doft not think thy fins the worft piece of thy mifery. O what is Chrift worth in thy thoughts,if thou da- reft not truft him to recompence the Jofs of a bafe luft?That man values gold little, who thinks he ilia 11 pay too dear for it by throw- ing the dirt or dung out of his hands ( with which th :y are full J to receive it. Well finner,the terms for having Chrift(it feems) content thee notjask then thy foul how the terms on which thou hold 'ft thy lufts like thee ; canft thoufthjrikeft thou) better fpare the blifieful prefence of God and Chrift in hell, where thy lufts (if thou holdeft of this mind)are fure enough to leave thee at Ixi}, than the company of thy lufts in heaven,whether faith in Chrift would as certainly bring thee ; Then take thy choice,and leave it for thy work in hell to repent of thy folly.But I fhould think if thou wouldft be fo faithful to thy felf,as to ftate the cafe right, and then ferioufly acquaint thy foul with it, giving it time and leifure to dwell upon it daily, that thou would'ft foon come to have better thoughts of Chrift, and worfe of thy fins.But may be this is not the reafon that keeps thee from believing ; the terms thou likeft highly, but it cannot enter into thy heart to think that ever fuch great things as are promifed, fhould be performed to fuch a one as thou art. Well, of the two it is bet- ter the rub in thy way to Chrift fhould lie in the difficulty that thy underftanding findes to conceive, than in the obftinacy of thy will not to receive what God in Chrift offers ; but this muft be removed alfo. And therefore fall to work with thy foul, and labour to bring it to reafon in this particular,* for indeed nothing can be more irrational, than to object againft the reali- ty and certainty of Gods promifes. Two things well wrought on thy foul, would fatisfie thy doubts, and fcatter thy fears as to this.

Firfiy labour to get a right notion of God in thy underftand- ing, and it will not appear ftrange at all that a great God fhould do fo great things for poor finners ; if a beggar fhould promife youathoufandpoundsayear,you might indeed flight it, and ask where he (hould have itpbut if aprince fhould promife more, you would liften after it,becaufe he hath an eftatethar bears pro- portion to his promife. God is not engaged for more by pro- mife, than infinite mercy, power and faichfulnefle can fee dil- charg'd. Be ftill^and k»ow that I am God, Pfal.46. 10. or

C c c c 2 this

56*

Above all talking

this eP(ah»i Lather would lay in times of great confufion in the Church, Let us pngth fix and fourty lJfu!me in ft'igkt of the Vtv:l an i all Ins IttfirHmcnts.kxA this claufe of it,poor humbled foul, thou may'fl fing with comfort in fpight of Satan and fin alfo, Be ftill O my foul, and know that he who offers thee mercy, l.c is God; they that hnovo his N.we will trust in

him.

Secondly, perufe well the fecurities which this great God cjves for the performance of his promife to the believer, and thou fhalt finde them fo many and great, ('though his bare word deferves to be taken for more than our fouls are worth ) that if we had the molt flippery cheating companion in the world un- der fuch bonds for the paying of a fumme of money, we ihould think it were fure enough ; and wilt thou not ret* fati>fied,when the true and faithful God pur.s himfelf under thefe for thy fecu- rity, whofe truth is fo immutable, that it is more poflible for light to fend forth darkneffe,than it is that a lye fhould come out of his blefled lips ?

CHAP. X.

An Exhortation to Believers^ above all to looh^ to i their faith, with fome directions for the f re- serving it.

I Now turn my felf to you that are believers, in a double Ex- hortation.

Firft, feeing faith is fuch a choice grace, be furred up to a more than ordinary care to preferve faith. Keepthat,and it will &.ep thee, and all thy other graces. Thouftandeftby faith;if that fails, thou falleft j where ("hall we finde thee then out under thy enemies feet ? be feeble of any danger thy faith is in ; like that

(jreciax

the fbield of faith. 565

Cjrecian Captain^ who bein^ knock't down in fighr,ask't as loon as he came to himfelf, where his ihield was. This he vv^s felici- tous for above any thin^ elfe. O be asking in this temptation, and that duty, where is thy faith, and how it fares ? this is the grace which God would nave us chiefly jud^e and value our ielves by,becaufe there is the leaft danger of priding in this felf- emptying grace of any other, %om.\z.-$.I fay through the grace of (jod given unto meyto every man that is among youjiot to thinly more highly than he ought to thmk^ bat to think^fob -rly ^according as God, hath dealt to every man the meafure of faith. There were many gifts which the Corinthians received from God, bat he would nave them think of themfelves rather by their faith; and the reafon is, that they may think Joberly. Indeed all ocher gra- ces are to be tryed by our faith ; if they be not fruits of faith, , they are of no true worth. This is the difference between a 1 Chrittian and anhoneft Heathen. He values himfelf by hispa- tience,temperance,liberality,and other moral vertues which he hath to fhew above others ; thefe he expects will commend him to God, and procure him a happinefle after death ; and in rhefe he glories, and makes his boaft while he lives. But the Chriftim he is kept fober in the fight of thefe, ( though they commence graces in him, that were but vertues in the Heathen ) becaufe he hath a difcovery of Chrift, whofe ri^hteoufnefle and holineffe by faith become his ; and he values himfelf by thefe, more than what is inherent in him. I cannot better illuftrate this,than by two men; the one a IWf/Vr, the other a Conntrey-maH^ncl, a ftranger to Court ; both having fair eftates, but the Courtier greateft by far. Ask the Countrey-Gentleman that hath no relation to Court, or place in the Princes favour, what he is worth;and hee'l tell you as much as his lands and moneys amount to ; thefe he values himfelf by : but ask the Courtier what he is worth ; and he ( though he hath more land and money by far than the other ) will tell you he values himfelf by the favour of his Prince, more than by all his other eftate. I can fpeak a big word (faith he J what my Prince hath is mine,(except his Crown and Royalty)hispurfe mine to maintain me; his love to embrace me, his power to defend me. The poor Heathens being ftrangers to God, and his favour in Chriit,they bleft themfelves inthe improvement of • their natural ftock, and that treafure of

C c c c 3 , moral

c^66 Above all taking

moral vermes which they had gathered together with the ir induftry, and the reftraint that was laid upon their corruptions by a fecret hand,they were not aware of. But the believer ha- ^ ing accefle by faith into this grace wherein he Hands fo high in Court-favour with God by JefusChrift , he doth and ought to value himfelf chiefly by his faith, rather than any other grace. Though none can ihew thefe graces in their true heavenly beauty betides himfelf, yet they are not thefe, but Chrift ( who is his by faith) that he blefleth himfelf in. The believer he can fay through mercy that he hath a heart beautified with thofe heaven- ly graces to which the Heathens mock-vertues, and the proud felf Judiciary his mock-graces alfo,are no more to be compared, than the image in the gla(Te is to the* face, or the fhadow to the man himfelf. He can fay, hehaththatholineflein truth, which they have but in fhew and femblance. And this grace of God in him,he values infinitely above all the worlds treafure or pleafure; he had rather be the ragged Saint, than robed Tin- ner ; yea,above his natural life,which he can be willing to lofe, and count himfelf no lofer, may he thereby but fecure this his fpiritual life. But this is not the biggeft word that a believer can fay;heis not only partaker of the divine nature by that princi- ple of holinefs infufed to him,but he is heir to all the holinefs , yea,all the glorious perfections that are in God himfelf.All that God is, hath or doth, he hath leave to call his own. God is pleafed to be called his peoples God. The God of Ifraelyi Sam. 2 3 . 2. As a mans houfe and land bears the owners name upon it; So God is gracioufly pleafed to carry his peoples name on him, that all the world may know who are they he belongs to. Na- botbs field is called the fort ion of Nabotb, 2 Kings 9.21. fo God is called the portion of facob,]^:. Io. 16. Nothing hath God kept from his people ( faving his Crown and glory ; that indeed he will not give to another, Ifa. 42. 8. )if the Chriittan wants ftrength, God would have him make ufe of his; and that he may do it boldly and confidently, the Lord calls himfelf his peoples ftrength, I Sam. 1 <j. 29. The flrength of Jfrael will not //V.Is it rtghteoufnelTe and holinefTe he is fcanted in ? behold where it is brought unto his hand; Chrift is made UKto m righteoxfneffe, 1 Cor. 1. :o. called therefore the Lord our n'ghtcoufnejfe, Jcr. 33.16. is it love and mercy they would have ? All the mercy in

God

the Jfjield of faith. t*&y

God is at their fervice \ Pfal. 3 1, 19. O how great is thy goodnefs which thou hafi laid up for them that fear thee ! Mark the phrafe, laid up for them-^m mercy andgoodneflfe it is intended for them; as a father that lays by fuch a fumme of money, and writes on the bag, this is a portion for fuch a childe. But how comes the Chriftian to have this right to God,and all that vaft and un- told treafure of happinetfe which is in him ? This indeed is greatly to be heeded; it is faith that gives him a good title un- to aU this. That which maketl him a childe,makes him an heir. Now faith makes him a childe of God John 1. 1 2. To as many as received him, to them gaze he power to become the fons of God, even to them that believe ea bim.As therefore if you would not call your birth-right into queftion, and bring your intereft in Chrifl, and thofe glorious priviledges that come along with him, under a iad difpute in your fouls, look to your faith.

Ssfi* But what counfel (may the Ch iftian fay)can you give 9mfi,. for the preferving of my faith ?

tyi*fir. To this I anfvver in thefe following parti- ^ r0 culars. ' \

1. That which was inftrumental to beget thy faith,wiil be 1. helpful to preferve thy faith. I mean the Word of God. As it was feed for the former purpofe in thy converficn , fo now it is milk for the prefent fomentation of thy faith ; lie fucking at this breaft, and that often. Children cannot fuck long, nor digeft much at a time,and therefore need the more frequent returns of their meals ; fuch children are all believers in this world : pre- ce{ t muft be upon precept, line upon line, here a little and there a lit- tle 1 The breaft often drawn out for the nourishing of them up in their fpiritual life, or elfe they cannot fubfift. It was not or- dinary that CMofes fliould look fo well as he did, after he had faftedf fo long, Exod. 34. And truly it is a miraculous faith they muft have, who will undertake to keep their faith alive, without taking any fpiritual repaft from the Word.I have heard of fome children that have been taken from their mothers breaft as foon almoftasborn, and brought up by hand, who yet have done well for their natural life ; but I fhall not believe that a creature can thrive in his fpiritual life,who calls off Ordinances,and weans himfelf from the Word,tilH hear of fome other way of provision,

thac-

58 Above all taking

that God hath made for the ordinary maintenance of it befides this; and I defpair of living fo long as to fee this proved. I know fome(that we may hope well of)have been for a time per- fvvaded to turn their backs on the Word and Ordinances ; but they have return'd well hunger-bit to their old fare again ; yea* with Naomi her bitter complaint in their mouths, / went outftdly and the Lord hath brought ?ne home again cwptj^Ruth 1.2 1. And happy for them that they are come to their ftomacks in this life, before this food be taken off the table,never more to be fet.on. He that taught Chriftians to pray for thei r daily bread, did fup- pofe they had need of it ; and furely he did not mean only or . chiefly corporal bread, who in the fame chapter bids them feel^ firft the Kingdome of (W, Mat. 6.3 ^.Weli Chriftian, prize thou the Word,feedfavourIyonthe \Vord,whether it be difh't forth in a Sermon at the publick, or in a conference with fome Chri- i»Uan friend in private, or in a more fecret duty of reading and meditation by thy folitary felt. Let none of thefe be difufed, or carnally ufed by theejand with Gods blellin^ thou fhalt reap the benefit of it in thy faith; when thy ftomack fails to the Word, thy faith muft needs begin to faile on the Word. O that Chriftians, who are fo much in complaints of their weak faith, would but turn th^ir complaints into enquiries, why it is fo weak and decli- ning?It is not becaufe faith hath mift its wonted meals from the Word?Thou haply haft formerly broke through many ftraits to keep thy acquaintance with God in his WTord,and wert well paid for that time which thou didft borrow of thy other occafions for this end,by that fweet temper then thou founded thy heart in,to truft God and rely upon him in all conditions -T but now fince thou haft discontinued thy acquaintance with God in thofe his Ordinances, thou perceiveft a fad change ; where thou couldit have trufted God,now thou art fufpicious of him; thofe promifes that were able in a mutiny and hububof thy unruly paifions to have hulVt and quieted all in thy foul at their appearing in thy thoughts^have now alas but little authority over thy murmuring unbelieving heart,to keep it in any tolerable order ; if it be thus with thee poor foul, thy cafe is fad, and I cannot give thee bet- ter counfel for thy foul,than that which Phyficians give men in a confumption for their bodies. They ask them where they were born and bred up; and to that their native aire they fend them, as

the

tie (hield of faith. J6p

the beft means to recover them. Thus foul, kt me ask thee, if thou ever hadlt faith, where was it borne and bred up > was it not in the fweet airs of Ordinances, hearing, meditating, confer- ring of the Word, and praying over the Word/ Go, poor crea- ture, and get thee as faft as thou canft into thy native aire, where thou didft draw thy firft Chriftian breath, and where thy faith did fo thrive and grow for a time. No meanes more hopeful to fet thy feeble faith on its Iegges againe , than this.

2. Wouldft thou pre (erve thy faith, look to thy conscience. £ A good confeience is the bottom faith failes in ; if the confeience bewrackt, how can it be thought that faith mould be fafe / If

faith be the Jewel, a good confeience is the cabinet, in which it is kept : And if the cabinet be broken, the Jewel muft needs be in danger of lofing* Now you know, what finnes wafte the confei- ence ; finnes either deliberately committed, or impenitently conti- nued in.

O take heed of deliberate finnes, like a ftone thrown into a clear ftream, they will fo royle thy foul and muddy it, that thou, who even now couldft fee thy intereft in the promife, wilt now be at a Ioife, and not know what to think of thy felf. They are like afire on the top of the houfe, it will be no eaiie matter to quench it. But if thou haft been fo unhappy, as to fall into fuch a (lough, take heed of lying in it by impenitencyj the fheep may fall into a ditch, but it is the fwine that wallows in it, and therefore, how hard wilt thou finde it (thinkft thou) to aft thy faith on the Promife, when thou art by thy filthy garments, and befmeared countenance, fo unlike one of Gods holy ones ? It is dangerous to drink poifon, but far more, to let it lie in the body long. Thou canft not aft thy faith, ("though a beleever) on the promife, fo as to apply the pardon it prefents to thy foul, till thou haft renewed thy repentance.

3. Exercife thy faith, if thou meanefl: to preferve thy faith. We - live by faith, and faith lives by exercife. As we fay offome ftir-

ring men ; they are never well, but at work ; confine them to their bed or chair, and you kill them ; fo here, hinder faith from working, and you are enemies to the very life aud being of it.Why do we aft faith fo little in prayer, but becauft we are no more fre- quent in it ? Let the child* feldome fee its father or mother, and

D d d d when

5 ; o JboVe all taking

when he comes into their pretence, he will not make much arter them. Why are we no more able to live on a promife, when at a plunge? furely, becaufe we live no more with the promife. The more we converfe with the promife, the more confidence we ftiall put in it. We do not truft ftrangers as we do our neigh- bours, in whofe company we are al mo ft every day. It were a rare way to feeure our fair.h, yea, to advance it and all our o- ther graces, would we in our daily courfe, labour to do all our actions, as in obedience to the command, fo in fahh on the pro- mife. But aks.how many enterprize s are undertaken, where. faith is not called in, not the promife confulced with from one end of the bufinefle to the other? And therefore, when we would naakeufe of faith in fome particular ftreight, wherein, we think our.felves to be more then ordinary at a lofTe, our faith it felf is at alofTe, and to feek, like a fervant, who, becaufe his Ma- iler very feldom employes him, makes bold to be gadding abroad, and fo when his Maiter doth call him upon fome extraordinary oc- casion, he is out of the way, and not to be found. O Chriftian, take heed of letting your faith be long out of work; if you do not ufe it when you ought, it may faile you, when you deiire moft to aft it. 4; Fourthly, take fpecial notice of that unbelief which yet remains

in thee, and as it is putting forth daily its head in thy Chriftian courfe, be furethou loadeft tby foul with the fenfe of it, and deeply humbled: thy felf before God for it. What thy faith lofeth by every a& of unbelief, it recovers again by renewing thy repent- ance. Davids faith was on the mending hand when he could fhamc himfclf heartily for his unbelief, Pfalme 73* 22. hecon- felfeth how foolifl and ignorant he was-, yea, iaith he, / was a beaji before thee; fo irrational and brutifh his unbelieving thoughts now appeared to him. And by this ingenuous humble confeifion, the malignity of his diftemper, breathes out, that he is pxcfenily in his old temper again, and his faith h able to aft as high as ever. "Thou hafi boldm me by my right bandy Thou jhalt guide me with tby counjel, and after receive me to glory , verie 23, 24. But, fo long, thy unbelief is fure to grow upon thee, as thou beeft unhumbledforit. We have the reafon why the people of LaiJJh were (o bad. Judges 18.7. there was no Magijirate in the land thai mi&ht fut them to flame in an) thing. Chriftian, thpu haft a

Ma- ■

thefiield of faith* 57 i

Magiftrate in thy bofome commi ffionated by God himfelfe, to check, reprove and thame thee, when thou finneft : Indeed all things go to wrack in that foul, where this doth not office ; hear therefore what this hath to charge thee with , that thoit mayft be a-lhamcd ; There is no finne dishonours God more than unbelief, and this fword cuts his Name deepefi, when in the hand of a Saint. O.to be wounded in the houfe of his friends,this go.* neere the tender heart of God. And there is region enough^ why God mould tike this finne fo unkindly at a Saints hand, if wee coniiderthe ncere relation fuch a one (rands in to God. Tc would grieve an indulgent father , to fee his own childe come in- to court, and there bear witnefleagainft him, and charge him of fome untruth in his words, more than if a Granger mould do it ; Becaufe, the teftimony of a childe,though when it is tor the vin* dication of a parent may lofe fbme credit in the opinion of thofe that hear it , upon the lufpicioii of partiality ; ytt when againli a parent, itieems to carry fome more probability of truth, than what another that is a rtranger fayes againft him ; Becaufe the band of natural affection with which the childe is bound to his parent, is fo facred, that it will not be eaiily fufpefred ; hee can offer violence to it, but upon the more inviolable neceiTity of bearing witnefsto the truth. O think of this (Chriftian) again and again ; by thy unbelief thou beared falfe-witnefs againltGod ; And ir thou, a childe of God, fpeakeft no better of thy heavenly Father, and preienteft him in no fairer character to the world ; ic will be no wonder if they be confirm'd in their hard thoughts of God, even to final impenkency and unbelief, when they (hall fee how little credit hee find^s with thee, for all thy great profef. fion of him,3nd neer relation to him j When wee would fink the reputation of a man, the loweft poifible, wee cannot think of an cxpredion, that will do it more efft equally, than to fay, Hee is fuch a one, as thofe that are neereft to him, even his own children dari not truft him, or will not give hira a good word. O Chriltian, ask thy felr, whether thou couldfl be willing to be the unhappy in- ftrumenc to defame God, and take away his good name in the World ; certainly thy heart trembles at the thought of it, if a Saint j and if it doih, th.nfurely thy unbelief, by which thou haft done this fo oft, will wound thee to the very heart $ and bleeding for what thou haft done, thou wilt beware of taking

Dddd 2 that

571 Ahye all taking

that fword into thy hand again, with which thou haft given fo many a wound to the Name of God and thy own peace

Fifthly,if thou wouldft preferve thy faith, labour to encreafe thy faith. None in more danger of lofing what they have, than thofe poor fpirited men, who are content with what they have. A fpark is fooner fmothered than a flame ; a drop eafilier drunk up and dried than a river. The ftrongerthy faith iF,the fafer thy faith is from the enemies affaults. I he intelligence which an enemy hath of a Cattle, being weakly provided for a fkge, is enough to bring him againft it, which elfe lliould not have been troubled with his company. The Devil is a coward, and he loves to fight on the greateft ad- vantage, and greater hee cannot have, than the weaknefs of the Chriftians faith ; didft thou but know (ChriftianJ the many pri- viledges of a ftrong faith above a weak, thou wouldeft never reft: till thou hadit it. Strong faith comes conquerour out of thofe temptations,where weak faith is foiled and taken prifoner, Thofe Philiftims could not ftand before Samfjon in his ftrength, who durft dance about him fcornfully in his weaknefs. When Davids faith was up, how undauntedly did hee look death in the face? i Sam.$o.6. But, when that was out of heart, O how poor fpirited is he, ready to run his head into every hole, though never fo dishonourably , to fave himfelf > i Sam 21. 13. ftrong faith, it frees the Chriftian from thofe heart-rending thoughts, which weak faith muft needs be oppreft with. T'hou wilt %ep him in f erf ell feace wbofe minde it flayed on tbeet Efay 26.5. 10 much faith, fo much inward peace and quietnefi. If little faith, then little peace and ferenity , through the ftormes that our unbeleeving feares will neceffarily gather. If ftrong faith, then ftrong peace, for fo the ingemination in the Hebr* feace, feace , imports. Tis confeft, weak faith hath as much peace with God through Chrift, as the other hath by his ftrong faith, but not fo much bofom-peace. Weak faith willasfurely land the Chriftian in heaven as ftrong faith 5 for it is impollible the leaft dram of true grace ftiou Id peri (h, being all incorruptible feed ; But the weak doubting Chriftian is not like to have fo plcaf ant a voyage thither, as another with ftrong faith. Though ail in the fhip come fafe to fhore, yet he that is all the way (ea- lick, hath nor fo comfortable a voyage, as he that is ftrong and heakhfuII.There are many delightfull profpefts occur in a joumy,

which

thejhield of faith. 573

which hee that is fick and weak lofeth the pleafureof j Butthe ftrong man views all with abundance of delight 5 and, though he wifheth with all his heart he was at home, yet the entertainment he hath from thefe,domuch fhorten and iweeten his way to him. Thus Chriftian, there are many previous delights, which Saints travelling to heaven meet on their way thither (belides what God hath for them at their journeys end.) But, it is the Chriftian, whofe faith is ftrong and aftive on the promife, that findes them : This is hee, who fees thofe fpiritual glories in the promife, that ravifh his foul with unfpeakable delight, while the doubting Chriftianseyeof faith, isfogurnm'd up with unbeleeving feares, that he can fee little to affeft him in it.. This is he, that goes Ting- ing all the way with thepromife in his eye \ while the weak Chri- llian ("kept in continual pain with his own doubts and jealoulies) goes hghing and mourning with an heavy heart, becaufe his inte- reft in the promife is yet under a difpute in his own thoughts. As you would not therefore live uncomfortably , and have a dull melancholy walk of it to heaven , labour to ftrengthen your faith.

Quefi. But, may be, you will ask, how may 1 know whether Ghtefl. my faith be ftrong or weak ?

*s4n[w. I anfwer, by thefe following characters. Jin\v)4

Firft,the more entirely the Chriftian can relye on God,upon his i,

naked word in the promife, the ftronger his faith is. He furely putteth greater confidence ip a man, that will take his own word, or finglebond for a fumme of money, than hee, who dares not, except fome others will be bound for him. When we truft God for his bare promife, we truft him on his own credit, and this if faith indeed. Hee that walks without ftaff or crutch is ftronger than hee that needs thefe to lean on. The promife is the ground faith goes on ; fenfe and reafon, thefe are the crutches which weak faith leans on too much in its acting. Now foul, enquire, F/r/r, canft thou bear up thy felf on the promtf.', though the crutch of fenfe andprefent feeling be not at hand? may be thou haft had (bmedifcovtries of Gods love, and beamings forth of his favour upon thee, and fo long as the Sun fhined thus in at thy window, thy heart was lightfome, and thou thoughtft thou fhouldft never diftruft God more, or liften to thy unbeleeving thoughts more; but how findeft thou thy heart now, fincc thofe fenfible demon-

ftrations

574 JboVe nil taking

ftrations are withdrawn, and may be fame frowning providence lent in the room or them > doit thou prefently difputc the pro- mifeinthy thoughts, as not knowing whether thou may ft ven- ture to cair anchor on it or no ? Btcaufe thou haft loft thefenfe ofhisluve, docs thy eye of faith fail thee alfo, that thou haft loll the light of his mercy and truth in thepromiie? furely the eye of faith is weak, or elfe it would read the promife without thefe fpe- fracl-s. The little childe indeed thinks the mother is quite loft, if fhee goes but out of the room where hee is; but as it grows older, Co hee will be wifer : And truly fo will the beleever alfo. Chriftian, bleftTe God for the experiences and feniible tafts thou haft at any time of his love ; but know, that wee cannot jud^e oi our faith, whether weak or ftrong by them. Experiences (faith Parijitnjis) are likr crutches, which do indeed help a lame man to go , but they do not make the iarne nan found or ftrong, food and Phyfick muft do that* And therefore Chriftian, labour toleane more on the promife, aud lefTe on fenfible exprefiions of Gods love, whether it be in the prefent feeling, or part experi- ences of it. I would not take you off from improving thefe, but leaning on thefe, and limiting the actings of our faith to thefe. A ftrong man, though hee doth not lean on his ftafTe all the way hee goes, as the lame man doth on his crutch (which beares his whole weight) yet hee may make good ufe of it now and then,to deferid himfelf,when fee upon by a thief or dog in his way* Thus the ftrong Chriftian may make good ufe of his experiences, in fbme temptations, though hee doth not lay the weight of his faith upon them, but the promife. Canft th-.^u, Secondly^ bear thy felf upon the promife, when the other crutch of Pvafou breaks under thee,or does thy faith even, fall to the ground with it? That is a ftrong faith indeed that can trample upon the improbabilities andampoffibiilities , which reafon would be objecting againft the performance of the promife,and gives credit to the truth of it with a noKobjiante. Thus A^bfell hard to work abour the A; k upon the credit he gave both to the threatning and prom ifory part of Gods Word3and never troubled his head to clear the matter to Ivs rea- son, how thefe ftrange things could come to p-afle. And it is im- puted to the ftrengthof Abrahnns faith, that rue w >uld notfuf- fer his own narrow reaion to h ivt the he ring of the bulinefle, when God promifed him a iJMkbacimM f}iin& (as I may fo fay)

a iuii

the jfjhiM of faith.

a fonne in his old age- Rem- 4. i<?. And being not weal\ in faitb3 bee (onfidered not kis <wn body , thai was now dead j and skilful! fwimmers are not afraid to go above their depth, whereas young learners feel for the ground, and are loth to go farre from the banck tide, Strong faith feares not, when God carries the crea- ture beyond the depth of his reafon ; Wee know not what to do (aid good Jebofoayhat} but out eyes are ufon thee, 2 Chron.20. As if hee had (aid, wee are in a fea of troubles* beyond our own help, or any thought, how wee can winde out of thefe firaits, but our eyes are upon thee, wee dare not give our cafe for defperate, fo long as there is (trength in thine arn?,tendernefs in thy bowels, and truth in thy promife. Whereas weak faith, that is groping for fome footing for rea(bn to ftand on, it is taken up, how to re- concile the promife and che creatures underftanding ; h'rnce thofe many queftions which drop from its mouth. When Chrift faid, (Jive yee them to eate, Mark 6. his DifcipJes ask him , Shall w& go and buy two hundred fenniwortb of bread ? as if Chrifts bare Word could not fpai e that coft and trouble. Whereby (ball 1 k?:ow this (faith Zacharias to the Angel) for I am an old man? Luke r. ALjs, his faith was not ftrong enough to digeii, at pre- sent, this ftrange news. 1 Secondly, the more compofed and contented the heart is urn der the changes, which providence brings upon the Chrillans fiate and condition in the world, the ftronger his faith is; weak bodies cannot bear change of weather, fo well, as healthfulland ftrong do ; hot and cold, fair or foul, caufe no great alterati- on in the ftrong mans temper •, but alas, the other is laid up by them, or at beft, goes complaining of them. Thus ftrong faith;, can Jive in any climate, travel in all weather, and fadge with any condition. . 1 have learnt in whatever fiate I am, therewith' to be content, faith Paul, PM.411. Alas, all Chrifts Scholars are not of Pauls form; weak faith hath not yet got the maHery of' this hard lefibn. When God turnes thy health into ficknene,thy abundance into penury, thy honour into (corn and contempt,-, In what language doeit thou now make thy condition known to God ? Is thy fpirit imbittered into difconteut, which thou vent- eft in murmuring complaints ? or art thou well fatisfied with Gods dealings, fo as to acquiefce cheerfully in thy prelent por- tion} not from an unfejniiblcnefs of the ajfii&ion, but approbation •

of-..

*«y6 Above all taking

of divine appointment? if the latter, -thy laith is ftrong. Firft> it (hews God hath a throne in thy heart; thou reverenced his authority, andowneft his fovereignty, or elfe the u would ft not acquiefce in his orders. 1 was dumb becaufe tbou didft it, Pfalme g p.p. If the blow had come from any other hand, he could noc have taken it foiilently. When the fervant lirikes the childe, he runnes to his father, and makes his complaint; but though the fa- ther doth more to him, he complains not of his father, nor feeks redreffe from any other ; becaufe it is his father,whofe authority he reveres. Thus, thou comporteft thy felftoward God, and what, but a ftrong faith, can enable thee? Be flill, and knew that I em God} Pfalme 46. 11. we mult know Godbelievingly, to be what he is, before our hearts will be Mill. Secondly, this aequief- cency of fpirit, under the difpohtion of Providence, fhewes, that thou. doeft not only fland in awe of his fovereignty, but haft amiable comfortably thoughts of his mercy and goodneffe inChrift. Thou believed: he can foon, and will certainly make thee amends, or elfe thou could/l not fo eafily part with thefe enjoyments. The childe goes willingly to bed, when others may be, are going to Supper at a great feaft in the family ; but the mo- ther promifeththe childe, to fave fomething for him againft the morning, this the childe believes, and is content. Surely, thou haft fomething in the eye of thy faith, which will recom- pence all thy prefent loffe, and this makes thee faft fo willing'y, when others feaft, be fick, when others are well. Paul tells us, why he and his brethren in affli&ion d'd not fainr, 2 Cor. 14.16. they faw Heaven coming to them, while earth was going from them. For ■which caufe we faint not, • for our light afflifiion,

which is fat for a moment, worketb for us a far more exceeding and eternal weight of glory.

Thirdly, the more able to wait long for anfwers to cur defires and prayers, theftronger faith is. It mews the trades- man to be poor and needy,when he muft have ready money for what he fells. They that are fore-handed, are willing to give time, and able to forbear long. Weak faith is all for the prefent 3 if it hath not prefently its defires anfwer'd, then it grows jealous, layes down (ad conclufions againft it felf, his prayer was not heard, or h« is not one God loves, and the like; much ado to be kept out of a fainting fit* 1 [aid in mjbajle9 all mm are liars', but ftrong

faith.

tie [hkld of faith. '5*7

faith, that can trade with God for time,yea, wait Gods leifure, be that believes makes not 'baffe,\i~a.2%*i6. He knows his money is in a good hand, and he is not over- quick to call for it home,knowing well, that the longeft voyages have the richeft returns. As rich lufty ground can forbear rain longer, than lean or fandy, which nmir have a fhower ever and anon, or the corne en it fades 5 or as a ftrong healthful man, can faft longer without faintnefTe, than the lickly and weak : fo the Chriftian of ftrong faith, can ftay longer for fpiritual refreshing from the prefenceoftheLord9 in the returns of his mercy ,and diicoveries of his love to him,than one of weak faith.

Fourthly, the more the Chriflian can lofe or futfer upon the &, credit of the promife, the ftronger his faith is 3 if you fhuuld fee a man part with a faire inheritance, and leave his kindred and countrey,where he might pafle his days in the embracements of his dear friends, and the delicious fare,which a plentiful eftate Would afford him every day, to follow a friend to the other end of tfie world, with hunger andhardfhip, through fea and land, and a thousand perils that meet him on every hand, you would fay, that thit man had a ftrong confidence of his friend,and a dearlove to him, would you not ? Nay, if he mould do all this for a friend, whom he never faw, upon the bare credit of a letter, which he fends to invite him to come over to him, withapromife of great things that he will do for him ; now to throw all his prefent pofleflions and enjoyments at his heels, and willing- ly put himfelf into the condition of a poor Pilgrim and Traveller (with the loffe of all he hath) that he may come to his dear friend, this adds to the wonder of his confidence. Such gallant fpirits wereadeof, i Pet. i. 6, J 8. fPhom having not feen, ye love9 in whom, though novo ye fee him not, yet believing, ye rejeyce, &c* obferve the place, and you mail finde them in forrowfull plight, inbeavinclje through ?nanifold temptations', yet, becaufe their way Ires through th? floudis, to the enjoyment of God and Chrift: (fvhom they never faw or knew, but by the report the word mikes of themj they can turne their back ofFthe worlds friend- ihip and enjoyments, (with which it courted them as well as othrrsj and go with a merry heart through the dcepeft of them all? here h glorious faith indeed. It is not praiiing of heaven, and withing we were there, but a cheerfull abandoning the deareft

Eer«

5/8 Abm all taking

pleasures, and .embracing the greateft iuffeiiugs .of the world (when calkd fie ik: iWij. will evidence our faiUiio be both true and

Fifthly, tlu; moxeeaiily thatiUiS Ghriuian can repel motiorw, ftiidrefrfj tern^u. unnc.tUeiirorigejr is his faith. The inare

or net which holds the little fifh fail. The greater and ftronger nth caiiiy bitaks thorough* The Cvuiftians iuitaisiiroiig or weaksis ;ids ic cuiii.- or hard io bleak froiu temptations to linne ; \ I . n an ordinary temptation holds th':t by the heel, and rjioti art enian^Ld in it, like a £ie fa the fpidcrs weSx, much ado to g off, and periwade thy heart From yeeldin£ : truly it ipcaks f-.-di very feeble : to have no itreugth to oppose the a;i*ufts or finne and luft, .fpe-ks the heart void of faith ; where laitb hath noc a.hand to proilrate an enemy, it yet hath a hand to liicxip acinic it, and a voice to cry out tor help to hcavenj ibme way or o- ther faith will flic* its diQike, and enter its proteft againit linne 5 And to have little 'flrengtu to reiift, eviden.:eth a weak !anh. Tuers faith was weak, wlun a maids voice dafht him out or coun- tenance, but it was well amended, when he could withhaud, and with a noble conilancy diidain threats of a whole counsel, Ails i4.i7.Chriiiian, compare thy felf wich thy fe]i,and give righteous judgement on thy felf: Do now thy Ju(U as powerful- ly inveigle thy heart, and cany it away from God as they did fome months or yeais agoV or canit thou in truth lay, thy heart is got above them, fince thou hail known more of Chrift, and had a view of his fpiritual glories, thi>u canit now p.ifie by their door and not look in, yca,whcn thty knock at thy door in a temptation, thou canft (hut it upon them, and di'daine the motion V furely thou may e(t know thy faith is grown itronger. When we fee that the cloaths, which a year or twoagoe were e- ven fit for the perfon,will not now come on him(they are fo little) we mayeafily be perfwadtd to believe theperfon is much grown fince that time* If thy faith were no more grown, thole tempta- tions, which fitted thee then, would like thee as well now, finde but the power of finne die, and thou mayelt know that faith is more lively and vigorous. The harder the blow, the ftrongeq the arme is that gives it. A childe cannot f rike fuch a blow as a man. Weak faith cannot give fucli a home blow io un as a iirong faith ciru

Sixthly,;^

the p?ield of faith. 579

Sixthly. the mo re ingenuity and love is in thy obediential walk- *.

ing, the (rfortger thy faith is. Faith works by love, and therefore its ftrtngrh erweaknefll. may be difcovered by the ftrength or trezflfneffe of that love it puts forth in theChriftians aQSbgr, Tbz fltengtn of a mans arm, that drawes a bowe,is f'een by me force the artow which h*e (hoots flies with. And cermnly} the Orenirth of our fa>th may be known, by the force that our love HWiill'js to God with. It isimpofiible, that weak faith (which ft unable to draw the promife a« a ftrong faith can) mould leave fecft a for- cible impreflioH on the heart to love God, as the ftrongrr1 fai*** doth. If therefore thy hearths ftrongly carried out from fr»ye to God , to abandon ilnne, perform duty, and exert afts of obe- dience to his command ; know thy place, and take it with humbl? thatik'nlneffe, thou art a graduate in the Arc of bele^vin*. The Ghriftians love advanceth by equal paces with his faith ; as the heat of the day encreafeth with the climbing Sunne ; tHe higher that mounts toward* its Meridian, the hotter the da f grow?. So, the higher frith lifts Chrift upin theGhriffian, the moreintenfe his love to Chrift grows, which now (ets him on work after another fort,than hee was wont. Before, when hee was to mourn for his finnes, hee was afted by a flavifii fear, and made an Hgfy face at the worlc, as one doth that drinks fomeun plea ling poti'»nt butnowa&s of repentance are not dilbftefull an i foi<- inidable, hnce faith hath difcovered mercy to fit on Juftices brow, nnd und^cfived the creature of thofe falfe and cruel thoughts of God, which ignorantly hee had taken up concerning him. Hee ooth not now hate the word Repentance'-, (as JjmVrfaid hee once did, before hee underftood that place, Rom i.ij.) but goes abouc the work with amiable tweet apprcheniions of a good God, that ftands ready with the fpunge of his mercy, dipt in Chrifts bloo^, to blot out his finnes, as faff as heefcores them up by his humble forrowhill confeflion of than. And the fame might be faid con- cerning ail other offices of Chrifiian piety? ftrong faith makes the foul ingenuous, it doth not pay the performance of any duty, as an oppielTed fubje&doth an heavy taxe, with a deep iigh, to th'nk ho v much hee parts with, but as freilyasa chitde would prelent Irs father with an apple of that orchard , which hee holds by gift from him; indeed the child , when young, is much /er- vileT and fclfifej forbearing what his father forbid^ for feare of

E e e e a tb£

- I 1 m : ■ •— x

580 Ahove all taking

the rod, and doing what hee commands, for fome tine thing or other , that his father bribes him with , more than for pure love to his perfon, or obedience to his will 3nd plea fure : But as hee grows up,and comes to underftand fumfelf better, and the re- lation hee ftands in, with the many obligations of it to filial obe- dience , then his tervility and felfifhnefle wear off, and hiss"of>«. or natural affection, will prevail more with him to pleafe his father , than any other argument what ever. And fo will it with the Chriftian , where faith is of any growth aiK ripenefle. j. Seventhly, to nama no more;The more able faith is to fweete/

the thoughts of death, and make it delirable to the Chriftian the ftronger his faith* Things that are very (harp or fowre,wi, take much fugar to make them fweet- Death is one of thoi things, which hath the mod ungrateful! talle to the creatures pa late, that can be. O it requires a ftrong faith to make the ferr ous thoughts of it fweet and defirable. I know fome in a p< and paflion, have profeft great defires of dying, but.it hatl been, as a rick man defires to change his place , meerly out of wearinefs of, and difcontent with his prcfent condition, withoi any due confideration of what they defire. But a foul,that knov the conferences of death, and the unchangeableneffe of th (fate (whether of blifle or mifery ) that it certainly marri us to, will nevet cheerfully call for death in his cordial deiir*. t till hee be in fome meafure refolv'd from the promife, what enti tainment hee may expeft from God, when hee comes into th> other world *, And thata weak faith will not do,without abundan of fears and doubts. 1 confefle, that fometime a Chriftian of ve- ry weak faith may meet death with as little fear upon his fpirii yea, more joy, than one of a farr ftronger faith, when hee is hel up by the chin, by fome extraordinary comfort poured into hit> foul from God immediately *, which mould God with-draw, his fears would return upon him, and hee feel again his faintings, as a lick man that hath been ftrangely cheer'd with a ftrong cordial, docs his feeblenefle, when the efficacy of it is fpent: But wee (peak of the ordinary way how Chriftians come to have thai hearts raifed above the feare, yea, into a Mrong defire of death and that is by attaining to a ftrong faith. God can in- dted make a feaft of a few loaves, and multiply the weak

Chri-

thejhield of faith. 581

Ghriftiam little faith on a fudden, as he lies on a lick bed, into a fpread table of all varieties of confolations, but I fear that God will not do this miracle for that man or woman, who upon the expectation of this, contents himfelf with the little provision of faith hee bath, and labours not to encreafe his. ftore againft that (pending time*

K$r«*

CHAP. XI

Sbeweth, it U the duty of a Cbrlflwi to own the

grace of God in him , and not deny it ; "frith

the refolution of fame fcruples ,. with Which

weak Saints dilute agawjltbe truth of their

own faith*

WEE come to the fecond word of exhortation, wee have to fpeak to the Saints. If faith be fuch a choice grace, i.nd thou haft ir,deny not what God hath done for thee. Which is worft, thinkeft thou j thelinnerto hide his finne and deny it, or the Chriltian to hide and deny his faith ? I confefle the firft does worft, if w<?e look to the intention of the perfons ; for the finner hides his finne, out of a wicked endy and the doubting foul means well, hee is afraid to play the. hypocrite , and be found a lyar in faying hee hatb,what hee fears hee hath not ; but if wee confider theconlequcnceofthe Chriftians dif-owning the grace of God in him, and what ufe the devil makes of it, for the leading him into many other iinnes, it will not be fo eafie to refolvc, whofe finne is the greateft : Good Jofefb meant pioufly, when hee had thoughts of putting ^way fecretly his efpoufed Mary ("thinking no other, but that fhee had played the whore) and yet, it would have been a fad aft, if hee had per/lifted in his thoughts; efpeci-

ally ■;

Above all taking

illy after the Angel had told him,, that which was conceived in her to b? of the holy G ioft. Thustiou^ poor mournin ■ f ml* miy b? art oft thinking to put away thy iaieh, as Tone by blow of S3tan, and bale bom counterfeit grace, begot on thyhypo.-ii- tical heart by the father of lits. Well. take heed what thou dot!' | h.ift thouhad no vifion, (not extraordinary of an Angel or im-; im mediate revelation) but ordinary of the Spirit of God, (1 meai ) in his Word and Ordinances, encouraging thee from thofe cha- i afters which are in the Scripture given of faith^ and theconior* roity thy faith hath to them, to take and own thy faith, a? that? which is conceived in thee by the holy Ghoftj fttid not a braC form'd by thedelufion of Satan mthe womb of thy oWn ground- It f« imagination ? If fo, be afraid of bearing falfe witnefle again ft the grace of : God in thee. As there is that makes himfelf rich in fait)}, that hath nothing of this grace, fo there is that makcth him- felf poor, that hath great (tore of this riches. Let us ther«fore hear what are the grounds of this thy fufpicion, that wee msy fee whether thy feares or thy faith be imaginary and falfe.

Objeft. t. Saith the poor foul, I am afraid 1 have no true faith, becaufe I have not thofe joyes and confolation*, which others have, who beleeve.

Anjvo. l. Thou mayeft have inward peace, though notjoy. The day may be Mill and calme, though not glorious and Sun* fhine; ; though the Comforter be not come with his ravifhing confolations, yet hee may have hufht the Morme of thy trou- bled fpirit, and true peace as well as joy is the confequent of faith unfeigned. 3 2. Suppofe,thou haft not yet attained fo much as to this inward

p?ace, yet know, thou halt no reafon toqueftion the truth of thy faith, for want of this. Wee have peace with God as Toon as wee beleeve, but not alwayes with our felves. The pardon nuy be paft the Princes hand and Seal, and yet riot put into the prilun- ers hand. Thou think'ft them too rafli, doeft not? who judt;'cJ Taul a murderer by the viper that faftened on his hand. A id what art thou , who condemn'^ thy (elf for an unbeliever, bc- cnile of thole troubles , and inward agonies 5 which tw.iy fatten for a time on the fpiric of the moft gracious chiJJe Go J Jhathon e.rth*

the jlndd of faith* 5 83

Uh]ccu2. O but can there be any true faith;, where there Is Co Objett. 2. much doubting as I finde in my felf ?

Anty. There is a doubting which the Scripture oppofeth tc\Anfy. the ktU degree of faich. Our bieifed Saviour tells them what Wonders they {hall do, if they beleeve and doubt not, Mattk.w. i\. And Luke ij,6* hee tells his difciples. If they have faith m a $xaim of nr.ifi.vd feed, (hey (hall do as much. That which is a fait'i Bfldh 0 a doubting m Matthew, is faith as agraineof mufrarcMeed in Luke, but a.^ain, mere is a doubting which the Scripture op- h not tj |hi 'ruth of faith, but the rtrength of faith, Mwh. 1431. 0 ihou sf little faith, wherefore didji thou doubt ? Tlvy aie a.e words or Chriii to faking Peter, in which hee fochid.s his doubling, as yet to acknowledge the truth of hisfaith.though weak. All doubring i- evil in its nature,yet fome doubting* though evii. in it ielr, doth evidence Come grace that is good to be in the per.on lo doubting. As fmoke proves fome fire, and peevifh- utile, and petti ihne IT; in a lick person, that before lay fenfelefle, is a good imne. Of fome mending, though it felfe a thing bad e- iio.i^h- But the thing here defirable, (I conceive) would be, to give fomr help to the doubting foul, that hee may know, what his doubting is fymptomatical of ; whether of true faith (chuiigh weak) or of no faith. Now for this, I (hall lay down four chara&jis of thofe doublings which accompany true iair.ii.

Firft, the doubtings of a true beleever, are attended with ranch IV ihameandlorrowotfpirit , even for thofe doubtings. I appeal to thy confeience (poor doubting foul) whether the 'con federati- on of this one iinne, doth not coft thee many a fait teare, and heavy iigh, which others know not of r Now I pray,from whence come thefe ? will unbelief mourn for unbelief? or (inne put it (elf tolhame? no Cure, it (hews there is a principle of faith in the foul y that takes Gods part ; and cannot fee his promifef, and name wrong'd by unbelief without protefting againft it, and mourning under it, though the hands of this grace be too weak at prelent to drive the enemy out of the foul. The Law clear'd Deuc.i22.27i the Dantofe 1 9 that eyed out in the field , and Co will the Gofpel thee, who fincerely mourned for thy unbelief* That holy rmns who ever hee was, Pjdm 77. was tarre gone in this doubting dif- eaiJe, How many times do wee iinde his unbelief, putting the

mercy

^84 JboVe all taking

mercy and faithrulnefs of God f which fhcuJd be beyond all difputc in our hearts^) to the quell ion and dubious vote in his dhtempered foul \ Hee might with as much reafon have askt his foul , whether there was a God, as whether his mercy was clean gone, and his promife fail > yet fo farr did his fears in this hurry carry him afidej but at laft you have him acknowledging his folly, verfe 10. and I [aid , 'this is my infirmity. This, I may thank theefor,0 my unbelief, thou enemy ot God and my foul : Thou wilt be puzlingmee with needlels fears, and make mee think and fpcak fo unworthily of my God. This prov'd there was faith at the bottom of his.unbelief, t. Secondly, thedoubtings of a fincere beleever, are accompani-

ed with ardent defires after thofe things, which it moft calls in queftion and doubts of. The weak beleever, hee quelHons,whether God loves him or no, but hee defires it more than life ; and this is the language of a gracious foul ? Pfalm 63. 3. 'thy loving kjndeneffe is better than life. Hee doubts whether Chrift be his,yet if you fhould ask him, what value hee fets upon Chrift, and what hee would give for Chrift, hee can tell you, and that truly, that no price fhould be too great if hee were to be bought; no condition that God offers Chrift upon, appeares to him hare?, butalleafie and cheap. And this is the judgement which only the beleeving foul can have of Chrift. 1 Pet 2.7. unto you therefore which believe, hee is frechus. In a word, hee doubts whether hee be truly holy or only counterfeit ; but his foul pants and thirds after thole graces moft,which he can fee lead ; he,to him fhould be the more welcome mefTenger ,that brings him the news of a broken heart, than another that tells him of a whole Crown and Kingdome fallen to him ; hee difputes every duty and a&iun heedoth,whetheritbe according to the rule of the Word i and yet hee pafJionately defires that hee could walk without one wry flepfromit; and doth not quarrel with the Word, becaufe it is fo drift, but with his heart, becaufe it is fo loofe-, and how great a teftimony thefe give of a gracious frame of heart , fee Pfttffi[ 119. verfes 20, 140. where David brings theft, as the evidence of his grace. Canft thou therefore, poor foul, 1 1 out thy heart ftrongly after Chrift, and his graces, while thou d^eil not fee thy intereft in either ? Be of good cheer, thou art not fo great a. (Iranger with thefe as thOu thinkeft thy fclf. Thefe ftrong Az-

iircs

tie (hield of faith.

fires are the confequentof fome tafte thou haft had of them alrea- dy. And thele doubts may proceed, not from an abfolute want (as if thou vvert wholly deiiitute of them_) but the violence of thy ddirts, which are not fatisfied with what thou half. It is very ordi- nary tor exceflive love to beget exce dive fear, and thofe ground- foile. The wife, becaufe fhe loves her husband dearly, fears when he is abroad, (he fhall never fee him more , one while (he thinks he is fick , another while killed , and thus her love torments her with- ouc any juft caufe, when her husband is all the while well, and on his way home. A jewel of great price, or ring , that we highly value, if but laid oct of fight, our extreme eftimate we feton them, makes us presently think, them loft. It is the nature of paf- lions in this our imperfect ftate, when ftrong and violent , to di- fturb our reafon , and hide things from our eye , which el(e were eaiie to be Teen- Thus many poore doubting fouls are looking and hunting to finde that faith, which they have already in their bo- fomes, being hid from them,meerly by thevehemency of their delire of it , and fear they (hould be cheated with a falfe one for a true$ as the Vamofel, opened not the door for gladnejfe to Peter. A&s i'2# 14- her joy at prefent made her forget what (he did; fo the high value the poor doubting Chriftian fets on faith, together with an excefle of longing after it , fuffer him not to entertain fo high an opinion of himfelf, as to think , he at prefent hath that Jewel in his bofome, which he fo infinitely prizeth.

Thirdly, the doubcings of a trucly beleeving foul, make him more inquilitive , how he may get , what he fometimes feares he hath not ; many fad thoughts pafle to and fro in his foul , whether Chrift be his or no , whether he may lay claime to the promife, or no j And thefe caufe fuch a commotion in his fpiritj that he cannot reft till he come to fome refalution in his own thoughts from the Word concerning this great cafe ; therefore as Abafiuerus, when he could not deep, called for the Records and Chronicles of his Kingdome 3 fo the doubting foul betakes himfelf to the Records of Heaven (the Word of God in the Scripture)and one while he is reading there, another while looking into his own heart, if he can flnde there any thing, that anfwers the characters of Scripture- faith, as the face in the glafs doth the face of man. David, Pfal. 77. when he was at a lofs, what to think of himfelf, and many doubts did clog his faith, in fo much that the thinking of God

■Ffff -en-

58(5

Above all taking

CD

encreafed his trouble, he did not fit down and let the (hip drive ("as vvc fay)not regarding, whether God loved him, or no; But communes with bis own heart, and bis [pirit makes diligent fearcb ; Thus it is with every (incere foul under doubting?, he dares no more fit down contented in that nnrefclv'd condition, than one, who thinks he fmells (ire in his houfc, dares fettle himfelfe to fleep, till he hath lookt in every room and corner, and fatisfied himielf that all is fafe, left he fhould be waked with the fire a- bout his eares in the night; and the poor doubting foul much more afraid, left it mould wake with hell fire about it. Where- as a foul in a ftate and under the power of unbelief, is tecure and . careleflfe. The old world did not believe the threatning cf the flood, and they fpend no thoughts about the matter; it is at their doores and windows, bifjre they had u(ed any means how toefcape it.

Fourthly, in the midfl of the true beleevers doubtings, there is an innitencycf his heart on Chrift, and a fecrtt purpofe ftill to cleave to him; at the fame time, that Peters f^et were (inking in- to the waters, he was lifting up a prayer to Chrift, and this prov'd the truth of his faith, as the other its weaknefie: So Jo- nab, he had many fears, and fometimes fo predominant, that as bad humours fettle into a fore, Co they gathered into a hally unbelie- ving conclufion; yet then his faith had fome little fecret hold on God* Jonah 2. 4. Then I [aid, I am caft out of tky fight, yet I will loo\ again toward fty holy Temple , and v. 7. When my [oul fainted within me, I remembred the Lord- Holy DavidAfo, though he could not rid his foule cf all thofe f.ars, which got into it through his weak faith, as water into a leaking fhip, yet he hath his hand at the pump, and takes up a firme refolution again 0: them, Pfalm^6* 3. At what time I am afraid, I wil! trufi in tbee. The doubting Chriftian finks, but as a traveller in a (lough, where the bottome is firme, and Co recovers himfelf;but theunbdeever, he finks in his f.ars, as a man in a qmck find, lower and lower till he be fwallowed up intodefpaire. The weak Chriflians doubting is like the wavering cfa fhip at anchor; he is moved, yet not removed f.om his hold on Chi id; but the unbeleevers, like the wavering of a wave, which having nothing to ftay it, is wholly at the mercy of the winde , James 1. 6. Let him ask, in faith ng wavering, fox he that waverett, is like a wave of the

M

the fhidd of faith. 5S7

fea, driven ■Kith the xvinde, and loafed.

Objed. 3. Obur, faith another, I far mine is a prefumptuous Objefi. % fiith, and if io, to be fare, it cannot be right.

Anfw. For the filler affoyling this objection , I (ball An[w. by down three chira&ers of a prefumptuous frith.

i. A prefumptuous frith, it is an eafie faith ;it hath no enemy Ia of Satan or our own corrupt hearts to oppofe it, and Co like a uVnking weed, fhoots up and grows rank on a fudden. The devil never hath the (inner furer, than when dreaming in this fools Pa» radiie, and walking in his ileep, amidft his vainephantaftical hopes of Chriit and falvation. And therefore he is fo farr from waking him, thit he draws-the curtains clofe about him, that no light nor noife in his conference may break his reft; did youe- ver know the thief call up him in the night, whom he meant to rob and kill? no, flcep is his advantage. But true faith he is a fworne«nemy againft ; heperfecutes it in the very Cradle, as He- rod did Chri;t in the cratch ; he poures a flood of wrath after ir, as foon as it betrays its own birth, by crying and lamenting af- ter the Lord ; if thy tilth be legitimate, Kapbtali may be its name '-, and thou mayeil fay, with great wrejilings have I mett- led with Satan and my own Safe heart, and at laft have prevailed. You know the anfwer that Rebecca had, when (he enquired of God about the fcuf^s and ft riving of the children in her womb , Two Nations ("God told her)jme in her womb; If thou can ft findc trie like ftrife in thy foul, thou mayeft comfort thy felf, that it is from two contrary principles, frith and unbelief, which are lulling one againft another, and thy unbelief which is the elder (however now it ftiives for the maftery) (hall ferve faith the younger

2. Prefumptuous faith h lame cf one hand, it hath a hand to 2:

receive pardon, and heaven from God, but no hand to give up it felf to God; True faith hath the ufe of both her hands. My beloved is mip.e , there the foul takes Chrifc; and I am his ; there (he furrenders herfclfto the ufe and fervice of Ghrift. Now, didft thou ever pafle over thy felfi freely to Chrift? I know none but will prcfrilethey do this. But the prefumptuous foul, like Ananias^ lies to the Holy Gbofi9 by keeping back part, yea, the chiif part cf that he promiied to lay at Chrifts fret- This luit he fends out cf the way , when he mould deliver it up to

Ffrf 2 juftice 5

588 y^fcove all taking

julticc i and that creature- enjoyment he twines about, andean- nut perfwade his heart to truit God with the difpofure of it, but cries out when the Lord calls for it, Btnjamin fballmt go j hi* life is bound up in it, and if God will have it from him, he muft take it by force, for therein no hope of gaining his conlent. « this is the true picture of thy faith, and temper of thy foule, then verily thou bleiieft thy it-lf in an idol, and miitakeft a bolJ face, for a beJeeving hearc 5 But if thou beeft as willing to be faithiull toChriftj js to pitch thy faith on Chrift ; if thou coun- teftit as great a priviledge, that Chrift mould have a Throne in thy heart and love, as that thou fhouldit have a place and room in his mercy. In a word, if thou beeft plain hearted, and wouldfl: not hide a finne , nor lock, up a creature enjoyment from him, but defireft freely to give up thydearefr Juft to the gibbet, and thy fweeteft enjoyments, to fiay with , or go from thee, as thy God thinks fit to allow thee (though all this be with much regreet and difcontent from a malignant party of the fiefti within thee) thou prov^ft thy felf a foUHd beleever. And the Devil may as well fay that himfelf beleevcth,as that thou prefumeft; if this be to preiume, be thou yet more prefumptuous. Let the Devil nickname thee and thy faith as hee pleafeth ; the Rofe-water is not- the leffe fweet, becaufe one writes Worm- wood water on the glafle. The Lord knows who are his 3 and will own them for his true children , and their graces for the Cweet fruits of his Spi- rit, though a falfe title be fet on itam by Satan and the world3 yea, fometimes by believers on themfelves. The father will not deny his cMlde, becaufe hee in a violent fit of a fever talks idle and denies him to be his father. k, 3. The prefumptuous faith is a faplefie and unfavoury faith ;

when an unfound heart pretends to greateft faith on Chrift, even then it findes little favour, taftes little fweetneft in Chrift. No, hee hath his old tooth in his head, which makes him relifh ftill the grofTefood of fenfual enjoyments above Chrift and his fpiritual dainties j would hee but freely fpeak what he thinks, hee muft confefs,.that if hee were put to his choice, whether hee would fet with Chrift and his children, to be entertained with the plea- fures that they enjoy, from fpiritual communion with him in his Promises, Ordinances, and holy wayes 5 or had rather fet with the fervants, and have the fcrap?, which God allows the

men

the fhield of faith. 5 8?

men c# the world their full bagges and bellits ofcarnall trea- fure; that he would prefer the latter before the former: He brags ofhisintereft in God, but he cares not how little he is in the prefence ofGcd in any duty or Ordinance; certainly if he were fuch a favourite as he fpeaks, he would be more at courG then he is. He hopes to de faved , he faith , but he draws not his wine of joy at his tap. It is not the thoughts of heaven that comforts him , but what he hath in the world and of the world.thefe maintaine his joy ; when the worlds vefltl is out, and creature-joy fpent , alas, the poore wretch can finde little reiiefe from , or rJifh in his pretended hopes of heaven ,. and inttreft in Chriit , but he is ftilt whining after the o- ther. Whereas true faith alters the very creatures palate 'y No feaft fo fweet to the bcleever ,as Chrift is ; Let God take all other ditties off the board , and leave but Chrift ; he counts his - read: is not gone , he hath what he likes ; but let all elfe (land, , health , eftate , friends ,(and what elCe the world fets a high value on) if Chrift be withdrawn, he foon mifleth his difh , and makes • his moan, and faith, alas, who hath taken away my Lord ? it is Chrift that feaLnsthefe and all his enjoyments, and makes them favoury meat to his Palate; but without him, they have no more tafte than the white of an egge without fak,

CHAP. xir.

The Sa'mts enemy defcribed with hit Warlike proYifim\ fiery darts yand what they are.

WE have done with the Exhortation. And now com« to the fecond generall part of the ver. i. e. A powerful ar- gument prilling this exhortation, contained in thefe words;

Whereby ye fiall Is able to quemb all tbe fiery darts of the wicked ',

Is

Above all taKmg

i.

Jc fball be able y not an uncertain, may be ye fhall ; biff he is peremptory and abfolute; ye fhall be able, but what to do? able to quench, not only to refift and re pel, but to quench,But what lhall they quench ? not ordinary temptations only, but the worft arrows thedtvil hath in his quiver, fiery dirtsy and not fome few cf them, but ad l he fiery darts of the wicked.

In this fecond general, there are theft two paiticu* lars.

i. The Saints enemy defcribed-

2. The power and puiifancecf fiith over this enemy. Fiift, of thefiift.

i. The Saints, enemy defcribed , that in three particu- lars.

Firft> in his nature, wicked.

Secondly, in their unity, wicked, or wicked one, nvmi*t ~m

the lingular number. Thirdly, their warlike furniture and provifion, with which they take the field againftthe Saints. Darts, and they fierie* i, Firtt, here is the Saints enemy defcribed by their nature; Wick^

edj fomethingl have faidof this vex. 12. where Satan is called jfirjtual wickedneffes ', Khali at prefent therefore pafs it over with tin lighter hand. Certainly there is fome fpecial lefTon, that God would have his people learn even fom this attribute of the devil and his limbs f for the whole pack of devils,and devillifh men are here intended.) that they are r^prefented to the Saints confede- ration by this name fo ofc as wicked. I mall content my fe]f with two ends, that I conceive God principally aimes at by this name; Firft, they are called wicked, as an odious name, whereby God would raife hi* peoples ftonucks to a loathing of them, yea, provoke -their pure foules to the greateft hatred of them, and c< Specially of finne that makes them fo odious. fj Fit ft, they are called wicked, as an odious name, whereby God

would raife his childrens ftomacks into a loathing of finne above all things in the world, and provoke their pure fouls as to hatred and deteftation of all finne, fo a vigorous refilhnce cf the de- vil, and his inftruments, as fuch who are wicked; which is a name that makes himdetcfhble above any other. God would hav." us know, that when he himfelf would fpeak the worft he can

cf

thejlmli of faith. f?t

of the devil, he can think cf no name fjr the purpofe, like this , to fay, he is the wicked one; The name which txiks God high- eft, and is the very excellency c fall his other excellencies, is, that he is The holy one, and none holy as the Lord. This therefore gives the devil the blacked brand cf infamy, that he is the wick- ed one ,and none wicked to that heighth , befides himfclf. Could holineffe be feparated from any other of Gods attributesfvvhich is the heighth cf blafphemy to think )the glory of them would be departed. And could the devils wickednefle be removed from his torments and milery, the cafe would be exceedingly altered* we ought then to pity him , whom now we muft no lefte than hate and abominate with a perfect hatred-

F/'r/?, confider this, all ye who live in finne, andblufh not to 1. be feen in the practice c f it. O that you would behold your fa- ces in this glalfe and you fhould iee whom you look like; truly , no other than the devil himfelf, and in that which makes hina moft odious , which is his wickedneHTe, never more fpic at the name of the devil , nor feem to be feared at any ill fhapen pi- cture cf him, for thou carrkft a fir more ugly one, (and the trueftofhim that is poflible ) in thy own wicked bofome. The more wicked, the more like the devil; who can draw the devils picture like himfelf/1 If thoubeeft a wicked wretch, thou art of the devil himfelf. Cain (it is Ca\d)was of that wicked sne, 1 Joh*}. 12. Every finne thou committed, is a new line, that the devil draws on thy foul. And if the image of God in a Saint, which the Spirit of God is drawing for many years together in a Saint, will be 10 curious a piece, when the laft line {hall be drawn in hea- ven; O think then , how frightful and horrid a creature thou wile appear to be, when after all the devils paines here on earth to imprint his image upon thee, thou (halt fee thy felf in hell; as wicked to the full, as a wicked devil can make thee.

Secondly, confider this,0 ye Saints , and beftow firft your pity 2. on thofe poor forlorne fouls that are under the powf r of a wicked devil- It is a lamentable judgement to live under a wicked go- vernment though it be but of men. For afervantin a family to be under a wicked matter, is a heavy plague. David reckons ic * among other great curfes, Pfalme 109. 6. Set a wicked man over Mm. O what is it then to have a wicked ipirit over him P

he.

5pi AhoVe aU taking

hee would (hew himfelf very kinde to his friend, that (hould wi(h him to be the worft (live in 7Vi<y, rather than the beft fervant of finne or Satan. And yet fee the folly of men ; Solomon tells us, when tbe wicked bar rule, the feofle mourn, Prov.9 2. but when a wicked devil rules, poor befotted linners laugh and are merry. Well, you who are not out of your wits Co farr, but know finnes fervice to be the creatures iitmoft mifery, mourn- for them, that go themfelves laughing to fin, and by fin to hell. And, Secondly, let it fill thy heart (Chriilim) with zeal and indignation againft Satan in all his temptations, remember hee is wicked, and hee can come for no good ; Thou k no we ft the happinefs of ferving a holy God, furely then thou haftan anfwer ready by thee, againft this wicked one comes to draw thee to fun Canft thou think of fouling thy hands about his bafe nafty drudgery, after they have been tifed to Co pure and fine work as the ferviceof thy God is? Men not to Satans motions, except thou haft a minde to be wicked*

Secondly, they are called wicked, as a name of contempt, for the encouragement of all beleevers in their combate with them. As if God had faid, fear them not, they are a wicked company you go againft ; caufe, and they who defend it, both wicked. And truly, if the Saints muft have enemies, the worfe they are, the better it is. It would put mettle into a coward, to fight with fuch a crew. Wickednefle muft needs be weak ; the Devils guilt in their own bofomes tells them, their caufe is loft, before the battel is fought. They fear thee, Chriftian, becaule thou art holy, and therefore thou needft not be difrray'd at them who are wicked. Thou lookeft on them as fubtile, mighty and many, and then thy heart fails thee, but look on all thefe fubtile mighty fpii its as wic- ked ungodly wretches, that hate God more than thee, yea thee, for thy -kindred to himi and thou canft not but take heart- Whofe fide is God on, that thou art afraid > Will hee,rhat rebukt Kings, for touching his anointed ones, and doing them harm in their bo- -dies and eftates,fiandftiil thinkeft thou, and fuffer thefe wicked fpirits, to attempt the life of God himftif in thee, thy grace, thy holinsffe without coming in to thy help > It is impof- fible. 0. Secondly;, the Saints enemy is fet out by their unity ■, fiery d irts

of the wicked* ra *rovifi} of the wicked one. As if a!! were [hoc out of thefams bowe, and by the fame hand. As if the Chrifti-

ans"

tie p?ield of faith. 593

ans fight were a Angle duel with one Tingle enemy. All the legi- ons or Devils , and multitudes of wicked men and women , make tut one great enemy ; They are all one myflical body of wicked- ncfle: as Chrift and his Saints one myftical holy body. One Spi- rit acts Ch rid and his Saints ;fo one fpirit afts devils, and un- godly men his limbs ; the foul is in the little toe; and the fpi- rit of the devil in the Icaftof finmrs. But 1 have fpoke fomething of this fubjccl: elfewhere.

Thirdly , the Saints enemy is here defcribed by his warlike pro- vifion,or weapons he ufeth in fight againft them. Darts, and thofeof the worft kindjferj darts.

Fii ft j darts , the devils temptations are the darts he ufeth again ft the fouls of men and women, and may fitly be Co called in a three- fold refp eft.

i . Darts or arrows , they are fwift > Thence is our ufual expreffi- on , As fwift as an arrow out' of a bowe. Lightning is called Gods arrow , becaufe it flies fwiftly. Ffalm 18. 14. He fent out bis ar- rows and fcattcrcd them , be jhot out lightnings, and difcomfited tbemt that is, lightning like arrows. Satans temptations flie like a flafh of lightning, not long of coming. He needs no more time than the caft of an eye for the difpatch of a temptation. Davids eye did but unawares fall upon Bathfbeba , and the devils arrow was in his heart 9 before he could (hut this calement : or the hearing of a word or two ; Thus when Davids fervants had told what Nalal the churle faid , Davids choler was prefently up ; An ar- row of revenge wounded him to the heart j what quicker than a thought? yet, how oft is that a temptation to us? one liUy thought rifethina duty, and our hearts (before intent upon the work ) are on a fudden carried away , like a fpaniel after a bird , that fprings up before him as he goes after his Mafter 5 yea, if one temptation fpreds not , how foon can he fend another after it ? (as quick as the nimbkft Archer ) no fooner that one arrow is delivered , but he hath another on the firing.

2. Darts or arrows flie fecretly ; -And fodo temptations. Fiiji, the arrow oft comes afar off; a man may be wounded with a dart , and not fee who (hot it. The wicked are faid , to fboot their ar- rows in fecret at the perfe ft , Pfalme 64. 4. and than, tbey fay, who fball fee them ? ver. 4. Thus Satan lets flie a temptation fo fe- cretly , that he is hardly fufpe&ed in the thing. Sometimes he

Gggg ufeth

594 Move all taking

ufttha wifes ton^uetodo his errand-, another while, he gets be- hinde the bick or a husband, friend, fcrvanr, &c. and is not firen all the while he is doing his work. Who would have thought to have found a devil in Tetcr tempting his Matter , or fufptftedjthat ^rdftdwihouldbehisinftrumcnt, to betray his beloved wife in- to the hands of a fmne ? yec it was fo. Nay, fometimes he is Co fecretj that he borrows Godsbowe to (hoot his arrows from, and the poore Chriftian is abtifed, thinking it is God chides and is angry , when it is the devil that tempts him to think To, and only counterfeits Gods voice. Job cries out of the arrows of the Almighty, how the foifonof item dranl^up bis ffirit , and of the terrcurs of $od, that did fct tbemfelves in arr.y tgainfi him, Job 6. ^ when ic was Satan all the while that was praftifing his malice, and play- ing his pranks upon him, God was friends with this good man, onely Satan begg'd leave (and God gave it for a time)thus to afright him. And poor Job cries out, as if God had caft him off, and were become his enemy* Secondly, darts or arrows, they make little or no noife as they go, they cut their paflage through the aire, without telling us by any crack or report (as the can- non doth Jthat they are coming •■> Thus infenfibly doth tempta- tion make its approach , the thief is in, before we think of any ncedtothut the doors. Thswinde is a creature fecret in its mo- tion ,of which our Saviour faith , we know not whence it comes , nor wkitber it goes , John 3. 8« yet , we hear the found thereof, as our Saviour faith in the lame place. But temptations many times come and give us no warning by any found they make. The devil layes his plot fo clofe , that the foul fees not his drift , ob- ferves not the hook till he findes ic in his belly. As the woman of "Tekf* told her tale fo handfomly, that the King pafTeth judge* ment againft himfelf in the perfon of another before he fmelt out the bufinefle.

3 . Darts have a wounding killing nature , efpecially , when well headed , and (hot out of a ftrong bowe , by one that is able to draw it ", fuch are Satans temptations , headed with defperate ma- lice; and drawn by a ffrength no lefTe than angelical $ and this a- gainft fopooreaweak creature as man ; that it were impofJible, had not God provided good armour, for our foul to out-ftand Satans power, and get fafe to heaven. Chrift would have us fenlible of their force and danger , by that petition in his prayer

which

tie p?ield of faith, fp$

which the beft of Saints on this fide heaven have need to ufe ; lead us net into temftattin. Chrift was then but newly out of the lift 5 where he had tailed Satans tempting skill and tlrength, which though beneath his wiidome and power to defeat ; yec well he knew, it was able to worft the ftrongdt of Saints. There was never any befides Chrift, that Sa^an did not foyle more or Iefie; 'Twas Chrifts prerogative to be tempted • but not led into temptation. Job, one of the chief worthies in Gods army of Saints , who from Gods mouth is a none-fuch ; yet was galPd by thefe arrows fhot from Satans bowe,and put to great diforder. God was faine to pluck -him out ofthed vrls gripe, or elfe he had beene quite uorrytd by that Ly- on.

Secondly, Satans warlike provifion is, notonely darts,butjftry gi>

darts j fome reftraine thefe fiery darts to fome particular kinde of temptation, as defpaire , blafphemy , and thole which fill the heart with terrour and horroun but this f 1 conceive )is too ttrait ; becaufe faith is a fhield for all kinde ot temptations , and indeed there is none but may prove a fiery temptation j fo that I fhould rather incline to think j all forts of temptations to be com- prehended here, yet fo as to refpeft fome in an efpeci- al manner more than other; which afterwards (hail be in- ftancd in. §hefi. Why are Satans darts call'd fiery ones? Quiff.

Anfw. i. They may be faid to be fiery ,in regard of that fiery Anlw.u wrath with which Satan (hoots them; they are the fire, this dragon fpits , full of indignation againft God ind his S lints* Saul , it is /aid, breath' d out tbreatning and jlaughter agtirifi the Church , Acts p. i. as one that U inwardly inflamed; his breath is hot; a fiery fleam of Perfecuting wrath , came as out of a burning fur- nace from him ; temptations ire the breathings of the devils wrath.

2. Fiery, in regard of the end they lead to , if not quench'd , and -2, that is hell fire, there is a (park of hell in every temptation.

And all fpirks flic to their element » fo all temptations tend to hell and damnation , according to Satans intent and pur- pofe.

3. And chiefly ! fiery Jn regard of that malignant quality, they 3# have on the fpirits of men , and that i$ to enkindle a -fire in the

Gggg 2 heart

596 Above all taking

heart, and confciences of poor creatures ; the Apoftle alludes to the cuftom of cruel enemies, who ufed to dip the heads of their arrows in fome poifon , whereby they became more deadly, and did not only wound the part where thy light , but enflame the whole body, which made the cure more difficult; Job fpeaks of the pifon ef tbemwbicb drankjip bis Jf iritst Job 6. 4 they have an envenoming and inflaming quality.

CHAP. XIII,

Tie. fiery nature of Satans enticing temptations with faiths power to quench them,

'T'Keyare of two forts, either thofe that do plcafingly entice and bewitch with fome feeming promifes of fatisfaclion to the creature ; Or

Secondly, fuch as af.ight, and carry horrour with them ; both are fiery; and quenched by faith , and only faith. We mall begin with the fir ft 5 fuch as doe pleafihgly entice. And the Note is this,

X)ocft That faith will enable afoul to quench the fire of Satans mofl pleafing temptations.

*• Li We (hall (hew you, that thefe enticing temptations have a

fiery quality in them.

2' 2. That faith is able to quench them.

l' Fiift, of the firft, they have an enflamins; quality. There is

a fecret difpofition in the heart of all ,. to all finne; temptation doth not fall on us as a ball of fire on ice or fnow , but as a fpark on tinder ♦ or lightning on a thatcht roofe, which prefently is on a flame ; hence in Scripture , though tempted by Satan , yet the fin 1$ charged onus. James 1. 14. Every man is tempted , when be is drawn away of his own lujls , and enticed 5 Mark! 'tis Satan

tempsy

the JJiield of faith. 597

tfwpttjhut our own luft draws us.Tbx fowler lays- the thrapp , buc the birds own defire b. trays it into the net. The heart of man is marvellous prone to take fire from thefe darts. Where m wood is j the fire goes out , Prov. 26. and does no hurt , thus did they on Chrift ; there was no combuftible matter of corruption in him for Satan to work upon. But our hearts being once heat in Adam> could never coole fince. A Tinners heart is compar'eT to an oven , Hofea 7. 4. 'tbej are all adulterers , as an oven heated hjhths baker. The heart of man is the oven 3 the Devil the Biker , and temptation the fire with which he heats it, and then no fin c;mcs amiffe ; I dwell, faith David y Pfal. 17. among ibofe that are fet on /ire; and I pray who fets them on fire? the Apoftle will refolve us , James 3. 6. fet on fire of hell. Oh friends ! when once the heart is inflamed by temptation , what Arrange effects doth it produce? how hard to quench fuch a fire 3 though in a gracious perfon ? David himfelf under the power of a temptati- on, fo apparent, that a carnal eye could fee it3(Joab I mean , who reprov'dhim ) yet was hurried- to the Io(Te of ieventy thou- fand mens lives (for fo much that one finne coft.) And if the fire b: To raging in a David; what work will it mike , where no wa- ter is nigh , no grace in the heart to quench it ? Hence the wicked are faid fo be mad on their [inns , Jerem. ^o. 58. fpurring on with- out fear, or wit. 5 like a man enflamed with a feaver, that takes his head; there is no holding of him then in his bed ; Thus a foul po(T ft with the fury of temptation , runs into the mouth of death and hell , and will not be flopped.

Vfe 1. Oh how mould this make us afraid of running into a yr temptation 3 when there is fuch d witchery in it. Some men are too confident , they have too good an opinion of themfelves, as if they could not be taken W'th fticha difeafe 5 and therefore will breath in any aire. Tisjuft with God to let fuch be (hot win one of Satans darts, to make them know their own hearts bet- ter. Who will pity him, whofe houfe is blown up, that kept his powder in the chimney corner? Am la dogge ? ( faith Haziel) 2 Kings 8. do you make me a bea ft , funk fo farre below the nature ofman 3 astoembrew my hands in thefe horrid mur- ders ? yet , how foon did this wretch fall into the temptation , and by that one bloody aft upon his own Leige Lord (whi:h he perpetrated as foon as. he got home ) (h;w, that the other evils,,

which- »

5?S

AVtf all tahjny

which the Prophet foretold of him , weie not Co improbable as at firii he thought. Oh ftand off the devils maik, unleife you man to have one of the devils arrows in your fide ! keep as far from the whhle of temptation as may be. For if once he get you within his circle, thy head may f00n be dizzy. Oneiln helps to kindle another; the Uffe che greater , as the brum the Iogges. Hofeaj.%. When the courtiers had got their King to caroufe , and play the drunkard , he foon learnc to play the fcorn- enpe Princes have made bim ficl^mth bottle; of vine , be (tracked out bis band with [corners.

2' u S.econd,y' hath SaUns darts fucn an enkindling nature> take heed of being Satans initrument, in putting fire to the corrupti- on of another. Some on purpofe do it, thus the whore per- fumes her bed, paints her face; Idolaters as whorifti as the other, lmV , r TemP,eS and AI»rs with fuperftitious pitting , embcihmed with all the coft that gold and filver can afford them, to bewitch the fpeclatours eye. Hence they are faid , to be enfla- med rcttb their idols 9 Efay 57.5 ,as much as any lover with hisMi- nion in her whorim drefTe. And the drunkard he enkindles his neighbours Juft, putting the bottle to A/w,Hab. 2. 15. Oh .'what a bale work are thele men employed about? by the Law 'tis death tor any wilfully to fet fire on his neighbours houfe > what then deferve they , that fet fire on the fouls of men , and that no Life than hell fire ? But 'tis polTible thou mayert doe it unawares , by a lelfe matter than thou dreameft on. A filly child plying with a lighted draw, may fet a houfe on fire, which many wife men cannot quench And ttuely Sat.n may ufe thy follyand carelefie- neile, to kindle luft in anothers he^rt Perhaps an idle light fpeech drops from thy mouth , and thou nua... ft no great hurt ; but a gult of temptation may carry this fFa.k into thy friends do ome, and kindle a fad fire there. A wanton attire; ('Perhaps naked breafts and moulders )which we will fuppofe thou wear- fit with a chaft heart, and only btcmCe 'tis^he fefhion, yet rnay enfnare anothers eye. And if he that kept a pit open but to the hurtofabeaft.finn^howmuchmore.ht^, who given" occa- lion to a fouls finne, which is a worfe I urt > Paul would not "tfiejbj while tbe wold flood, if it made bis bwber offend, 1 Cor. 8. 13. and can!* thou doat on a foolifh drefTe, and immodett fafhi- od, whereby many may offend ftill to wearck>7fo body, Oirift

faith'

the Jhirld of faith. 599

faith is better thin ujnunt: The foul then of thy brother is more' to fo valued furely than an idle fifhton of thy ray- rnent.

We come to the fecond branch of the point* 2. That faith will enable a foul to quench thefe temptation?. This is call'dour victory over tbe world, even cur faith , i John 5. 4. Faith lets its triumphant banner on the worlds head. The fame Saint John will tell you , what i3 meant by the world, Chaf , 2 . 15 , 16. Love not tbe world, for all that is in the world , tbe Juft of tbe flejh, the lujloftbe eye, and tbe pride of life , is not of tbe father , but of tbe world. All that is in the world is fiid to be lufi , because it is food and fuel fir luft. Now faith enabhs the foul to quench thofe darts, which Satan dips an J invenomes with thefe worldly luft?. Cal! 'd by feme the worldlings Trinity.

I. For the lufc of the flefh3 under which are comprehended thofe temptations , that promife pleufure and delight to the flefh ; thefe indeed carrie £re in the mouth of them : and when they light on a carnal heart, do foon enflimeic with unruly padions , and beaftly affections. The Adulterer is faid to burn in his luft, Rom. 1.27. The drunkard to bt enflamd with bis wine. Efay 5. n.nofortof temptation works more ftrongly, than thofe which prefent fenfualpleafure, and promife delight to the flefh ; Tinners are faid , to work, aU uacleanneffe with greedinefe ; with a kind of covetoufneiTe, for the word imports , they never have enough 5 when the voluptuous perfon hath wafted his eftate, jaded his bo- dy in luxury , dill the fire barns in his wretched heart 5 no drink will quench a poyfon'd mans thiift: nothing but faith can be helpful to a foul in thefe flame?. We finde Dives in hell burning ,, and not a drop of water to cool tbe tif of bis tongue , found there. The unbeleeving finner,isin a hell above ground, he burns in his Juft , and not a drop of water (for want of faith) to quench the fire; by faith 'tis faid thofe glorious cJMartyrs , Heb. u. quench' edtbe violence of tbe fire ; and truly the fire of luft is as hot, as the fire of Martyrdome ; by faith alone this is quenched alfo, 'tit, 3.3. 4. We were fome times foolijb , ferving divers lufis , and fleafures , but after that tbe kjndneffe and love of God our Saviour toward man affearedjeforebe favedus. Never could they make off thefe lufts , the old companions,till by faith they got a new acquaintance with the grace of God revealed in the Gofpel, '

5 CHAP.

6qq Above all taking

CHAP. XIV.

How faitb quoicheth the lufts of the flefl? lujls of the eye yanA pride of life.

SECT. I Oueft. tlOw doci faith quench this fiery dart of fenfual de-

^ liJight3>

Anfo. ^s n undeceive$,and takes offthe myfte from the Chriftianseye*,

whereby he is rfow enabled to fee fin in its naked being , and callow principles , before Satan hath plum'd. It gives him the native tafte and relirti of finne, before the devil hath fophyfticated it with his fagared fa wee. And truly , now finne proves a homely peice , a bitter morfd. Faith hath a piercing eye, it is the evi- dence of things not feen ; it looks behinde the curtaine of fenfe, and fees finne before its finery was on , and it be dreft for the ftage; to be a brat that comes from hell, and brings hell with it. Now l:t Satan come if he pleafe , and prefent a lull never fo enticing; The Chriflians anfwer is ready ; be not chea - cd oh my foul (faith faith) with a lying fpirit. He (hews thee a faire Rachel , but he intends thee ablear-ey'd Leah'-, hepromifes jcy,buthe will pay thee forrow. The cloaths that make this lult (b comely, are not its own. The fweetneGe thou tafleft is not native, but borrowed to deceive thee withal. Thou art Saul (faid the woman of Endor) why bajl thou deceived me-. Thus, faith can call finne and Satan by their own names, when they come in a difguife ; thou art Satan , faith faith , why wouldft thou deceive me \ God hath faid , fmt\Q is bitter as gall and

worm-

the fine Id of fait b. £Qg

wormwood, and wouldft thou make mc believe I can gather the fweet fruits of true delight from this root of bitterneiTe ? grapes from thefe thornes ?

Sccondly,faith doth not only enable the fou! to fee the natureof fin void of all true treasure, but alfo how tranfcient itsfalfe plea- sures are. I will not lofe,faith faith,fure mercies, for tranfcient un- certain pleafures.This made Mofes leap out of the pleafures of the Egyptian court,intothe fireof affli&ion,Hf£. 1 1 .25 .becaufe he faw them p leaf ares for afeajon. Should you fee a man in a (hip, throw himfelf over-board into thefea, you might at firft think him out of his wits, butifa little while after you (hould fee him ftand fafe on the fhoare , and the (hip fwallowed up of the waves; you would then think he took the wifeft courfe. Faith kes the world, and all the pleafures of finne finking,there is a leak in them which the wit of man cannot flop. Now is it not better to fwim by faith thorow a fea of trouble, and get fafe to heaven at laft-, than to fitinthelapoffinful pleafures, till we drown in hells gulf ? 'tis impofiible the pleafureof fin fhoaldJaft long.

Firft, becaufe 'tis not natural. Whatever is not natural , foone 1 . decayes •, the nature of fugar is to be fweet,and therefore it holds its fwcetnefs, but fweeten beer or wine never fo much with fugar, in a few dayes they will lofe their fweetnefs 5 The pleafure of finne is extrinfccal to its nature,and therefore will corrupt. None of that fweetnefs, which now bewitches finners, will betaftedin hell. The finner (hall have his cup fpiced there, by his hand that will have it a bitter draught.

Secondly, the pleafures of finne muft needs be ftiort, becaufe -

life cannot be long, and they both end together. Indeed many times the pleafure of fin dies, before the man dies, finners live to bury their joy in this world. The worm breeds in their con- feience, before it breeds in their flefti by death. But be fure, the pleafure of finne never furvives this world. The Word is gone out of Gods mouth, every finner (hall lie down inforrow, and wa^e in forrow-Jdt\ is too hot a climate for wanton delights to live in. Now faith is a provident wife grace, and makes the foul be- think it felf how it may live in another world ^ whereas the car- nal heart is all for prefent^ his fnout is in the trougb.and while his draught lafts, he thinks it will never end. But faith hath a large ftridc, at one pace it can reach over a whole life of years, and fee

Hbhh them

2.

6io Above all taking

2.

them done while they are but beginning ; J have fee* an end of all perfeftiwjaith David ^ he faw the wicked when growing on their bed of pleafure, cut down,and burning in Gods Ovcn,asif it were done already, Pfil.^7.2. And faith will do die like for every Chnftian, according to its ftrength and adivity. And who would envy the condemned man his feafl,which hs hath in his way to the gallows ?

Thirdly) faith out- vies Satans proffers, by fhewing the foule where choicer enjoyments are to be had at a cheaper rate. In* deed, beft, u beft cheap. Who will not go to that (hop where he maybe beft ferved f This Law holds in force among (irmers themfelves-, The drunkard goes where he may have the beft wine ; the glutton , where he may have the beft chcare ; Now faith prefents fuch enjoyments to the foul, that arc beyond all compare beft v it leads to the promife, and entertains itthereatChriftscoft, with all the rich dainties of the Gofpel ; not a difh that the Saints feed on in heaven, but faith can fct ic before the foul, and give it (though not a full meal) yet fuch a tafte as (hall melt it in joy unfpcakable and full of glory .This fure muft needs quench the temptation. When Satan fends to in> vite the Chriftian to his grofs fare, will not the foul fay ^ Should I forfake thofe pleafures that cheared, yea, ravifh my heart, to go and debafe my felf with finnes polluted bread, where I fhall be but a fellow- commoner with the beaft, (who (hares in fenfual pleafures with man ) yea , become worfc than the beaft ; a dcviJ, like fftdat, who arofe from his Mailers table, to fit at the devils ?

SECT. II.

The fofts efthe eyes thefe are quench'd by faith ; by the Iuft of the eye, the AroftU means thofe temptations which are drawn from the worlds pelf tad trcsfure 5 cal'ed fo Firft, kcaufe 'tis the eye that commits adultery with thefe things- As the unclean eye looks up n another mars wife, fo the covetous eye looks on anothers wealth to luit after it. Srcoud/y, beraufe all the good that in a manner is receiv'd from them, is tut topleafetheeye, Ecclef.}; 1 1 . What good is there to the owners thereof, faving the

be'

fix Jhield of faith. 61 1

beholding them with their tjes} That is, if a roan hath but to buy any food andrayment, enough to pay hu daily 'not ofn.cef- fary expcnces, the furplufage fcrves only for the :ye to play the wanton with ., yet we fee how pleafing a morfel they are to a carnal heart. 'Tis rare to find a man that will not ftoop by bafe and fordid pra&ices, to take up this golden apple. When I confider what fad efe&s this temptation hid on ±A- hab, who to gain a fpot oft ground of a few acres, ( that could not adde much to a Kings revenues)durft fwim to it in the owners blood ; I wonder not to fee men, whofe condition is neccffitous, nibbling at the hook of temptation, where the baite is a farre greater worldly advantage. This is the door the devil entred into fud& by-, This was the break«neck of 'Demas's faith, he embrac'd this prefect world. Now faith will quench a tempta- tion edg'd with thefe.

Firft, faith perfwades the foul of Gods fatherly care and pro- vidence over it. And where this breaft-workisrais'd, the foul is fafe, fo long as it keeps within its line.Oh ! faith Satan, if thou woulcfe but venture on a lye, make-bold a little with God in fuch a command, this wedge of gold is thine, and that advantage will accrue to thy eflatc. Now faith will teach the foul to reply ; I am well provided for already-, Satan, I need not thy pennon • why fhould I play the thief for that, which if good, God hath promis'd to give ? H^.13.5. Let your converfation be without covctou/netfe, and be content with fuch things as you have, fir he hath [aid, 1 will never leave thee nor forf alee thee. How canft thou want, oh my foul, that by the promife haft command of Gods purfe ? Let him that is without God in the world, ihift and fherke by his wits^ do thou live by thy faith.

Secondly, faith teaches the foul, that the creatures comfort and *• content comes not from abundance, but Gods blefiing ; And to gaine the world by afinne, is not the road that leads to Gods blefling , Prov-2% 20. A faithful wan abounds with bltffings ; but he that mahrth hafle to be rich, Jhall not be innocent. Shouldft thou (faith faith) heap up the worlds goods in an evil way, thou art never the nearer to the content thou expe&enV cis hard to fteal ones meat, and then crave a bkffing on ic at Cods hands. What thou getft by fin, Satan cannot give thee quiet poffeflion of, nor

Hhhh 2 dif-

*.

£ia Above all taking

diichargc thofe iuits, which God will furely commence againft

thee.

Thirdly, faith advanccth the foul to higher proje&s, than to feek the things of this life. It difcovers a world beyond the Moon; And there lies faiths Merchandize ^ Leaving the Colliers of this world to load themfelves with clay and coals, while it trades for grace and glory -, faith fetcheth its riches from on far. Saul did not more willingly leave feeking his fathers aiTcs, when he heard otaKingdome, than the believing foul leaves proling for the earth, now it hears of Chrift and heaven, P/^/396, 7. verfe% the ft xtbw chad holy Dav id branding the men of the world for folly, that they troubled themfelves fo much for naught ; Stir el) (faith he) thej are difquietedinvaine, he heapethup riches, and kgowtk not who fhall gather -them, and v. 7. wc have him with a holy dtfdain, turning his back upon the world , as not worth his paines, and norprLordywhat wait J for* As if he had faid, is this the portion I could be content to fet down with ? to fet upon a greater heap of riches, than my neighbour hath ? lMj hope is in thee, deliver me from all my tranfgreffions, verfe 8. E- very one as they like. Let them that love the world, take the world j but Lord pay not my portion in gold, orfilver, but in pardon of (inne, this I wait for. Abraham, he by faith had fo low an efteem of this worlds treafure, that he left his own countrey to live here a ftranger, in hope of a better, Beb.il.

SECT. in.

The third lufl of the world, The pride of life. There is an itch of pridein mans heart after the gaudy honours of the world-, And this itch of mans proud flefti, the Devil labours to fcratch and irritate by futable proffers. And when the temptation without, and luft within meet, then it works to purpofe^ Balaam lov'd the way ; hat led to C urt • and therefore (purs on his confcience ("that b.'ggi'd more than the AfTe herond onjtill die blood came. The Jews when convinced of Chriftsperfon, and doctrine ; yet were fuch ilaves to their honour , and credit y That chey part

with

the jhield of faith. 6 1 3

with Chrift, rather than hazard that, ^ohn 1 2.43 . For they love thepraifeofmtn, more than the pra'tfe of Gcd, Now faith quenches this temptation, and with a holy fcorne difdaines , that all the preferment the world hath to heap on him , (hould be a bribe for the leaft finne, Help. 1 1 .24. Bj faith Mofis, when he was come tojeares, refufed to be called thefunneof Pharaohs daughter. Though by his Adoption, he might have been heir for ought we know, to the Crown j yet this he threw at his heels : It is not faid, he did not feek to be the fonne of Tharaohs daughter , though that would have founded a high commendation, having fo faire an opportunity ^ fome would not have fcrupl'd a little Courr. flattery, thereby to havecologued themfelves into further favour (having fo faire a ftock in the Kings heart to kt up with^ but he refufed to be called ; honour came trouling in upon hin^ As water at a flowing tyde ; now,to ftand againft this flood of pre- ferment, and no breach made in his heart to entertaine it -} this was admirable indeed. Nay,he did no refufe this prefermentfor any principality that he hoped for elfewhere. He forfook not one Court to go to another, but to joyne with a beggarly re- proached people ^ yea, by rejecting their favour, he incurred the wrath of the King, yetfaith carried him through ail thofe heights and depths of favour, and difgrace, honour, and diihonour 1 And truly, where-ever this grace is fallowing for its ftrength and weaknefs, ) it willdo the like • wefinde, verfe 33. in the fame chapter, how Samuel and the Prophets, through faith fubdued King" domes: which fure is not only meant of the conqueft of the fword(though fome of them performed honourable achievements- that way,) but alfo by defpifing the honour, and preferments of them. Thisindeed many of the Tr op he ts are famous for; and in particular S*muel,vtho at Gods command gave away a Kingdom from bis own houfe and family,by anointing Sauljhough himfelf at prefent had pofTeflion of the chief Magiftrates chair. And o- therSj-t/f rfe 3 7. we read were tempted ; that is(when ready to fuf- fer ) were offer'd great preferments, if they would bend to the times by receding a little from the bold profeffion of their faith .- But they chofe rather the flames of Martyrdom, than the favour, of Princes on thofe terms.

But more particularly to fliew you, how faich quenches thi; temptation.

Hhhh 3 1, Faith

Above all taking

i. Faith takes away the fuel that feeds this temptation- wirh- drawthcoyle,and the Lamp goes out. Now that wb'ch is fuel to this temptation, is pride ^ where this Iuft is in any ftrengtl., tio wonder the creatures eyes are dazled with the fight ofthat which fuits the defires of his heart lb well. 1 he devil now by a tempta- tion does but broach, and fo give ventto what the heart it ielf is full with, Simon Magus had a haughty fpirit, he would be Simon yXyA? , fome great man, and therefore when he did but think an opportunity was offer* d to mount him up the ftage. he is all on fire with a defire of having a gift to work miracles, that he dares offer to play the huckfter with the Apoftle. Whereas a humble fpirlt loves a low feat, is not ambitious to ftand high in the thoughts of others, and fo,while he ftoops in his own opinion of himfelf, the bullet flies over his head, which hits the proud man on the hrcaft. Now 'tis faith lays the heart low. Pride and faith are oppoted ; like two buckets,if one goes up, the other goes down in the foul,H<*£.2 4. Beheld, ht-sfoul that is lifted ttp.is not upright in him j but the juftfhall live b) his f, lit h.

Secondly ,faith is Chrifts favourite ; and fo makes the Chriftian expe&all his honour from him j indeed 'tis one of the prime ads of faith, to caft the foul on God in Chrift, as alfufficient to makeitcompleatly happy. And therefore when a temptation comes i foul, thou mayeft raifethyfe!f in the world, to this place, or that eftceme, if thou wilt but diffemble thy profefiion, or allow thy felf in fuch a finne. Now faith choaks the bullet. Remember whefe thou art, Ohmyfoulei haft thou not taken God for thy Liege Lord, and wilt thou accept preferment from anothers handf Princes will not fuffer their Courtiers to become pensioners to a forreigne Prince, leaftofalltoa Prince in hoftili- ty to them .- Now faith faith, the honour or applaufe thou get- teft by finne, makes thee penfioner to the devil himfelf, who is ' the greatefl enemy God hath.

Thirdly, faith (hews the danger offuchabargaine, fhoulda Chriftian gain the glory of the world for one fin.

Firft, faith faith, hadft thou the whole worlds Empire3 with all bowing before thee, this would not adde to thy ftature one cubit in the eye of God. But thy finne which thou payeft for the pur- chafe, blots thy name in his thoughts, yea, makes thee odious in Irs fight j Godmuft firft be out of love with himfelf, before he

can

the pjield of faith, 6 1 j-

can love a (inner as fuch. Now wilt thou incur this for that ? is it wifdora to lofe a prize, to draw a bknek I

Secondly , faith faith, the worlds pomp and glory cannot fatif- fie thee ; it may kindle third ings in thy foul, but quench none ; itwill beget a thoufand cares tand fears , but quiet none. Tut thy (innethat procures thefe, hath a power to torment and tor- ture thy foul.

Thirdly, when thou haft the worlds crown on thy bead, how long (halt thou weare it ? They arefick at Rome (as he faidj and die in Princes Courts,as well as at the fpittlCjyea,Kings thcmfelves are put as naked to their beds ofduft as others. In that day all thy thoughts will perifh with thee : But the guilt of thy finne, which was the ladder by which thou didft climb up the hill of honour, will dogge thee into another world. Thefe and fuch like arc the confederations by which faith breaks off the bar- gaine.

Fourthly , faith prefents the Chriftian with the exploits of for- mer Saints, who have renounced the worlds honour,and applaufe, rather than defile their confeiences, and proftitute their fouls to be defloured by the leaft finne. Great Tamberlane carried the lives of his Anceftours into the field wi.h him, in which he u fed to read before he gave battel, that he might beftirred up not to ftaine the blood of his family by cowardize, or any unworthy behaviour in fight. Thus faith perafes the roll of Scripture- Saints, and the exploits of their faith over the world, that the Chriftian may be excited to the fame gallantry of fpirit. This was plainly the Afoftlet defigne, in recording 'thofe Worthies, with the trophyes of their faith Heb. i i.that fome of their noble- nefs might fteal into our hearts, while we are reading of them, as appears chap. 1 2. I . Seeing rve alfo are compaffd fibcut with fo great Acloudcfrvitnejfes, let us lay afide every weight, and the fin that does ft eajily beftt us, Ob, what courage does it put into the fouldier,to fee foriie before him to run upon the face of death? SUfba having feen the 1 miracles God wrought by Elijah, fmites the waters of /V^tt with his Mantle, faying, Where is the Lord God of Elijah} and thej parted-, 2 Kings 2 14. Thus faith makes ufe of the exploits of former Saints , and turnesthem into pray- er. Oh where is the Lord God. of Abraham, Afofcs, Samuel, and thofe other Worthies, who by faith haye trampled on the

worlds

£xb Above all talking

worlds pomp and glory, fubduedatemptations, ftopt the mouths of lion-like lufts ? Arc not thou O God, the God of the valleys, the meaneft Saints, aswellasofthemountaines, moreeminenc Heroes? Do not the fame blood, and fpirits runne in the veines of all believers ? Were they vi&orious, and (hall I be the only flavc, and of fo proftrate afpirit, like Iffackir, to couch un- der my burden of corruption without ftiaking it off ? Help me oh my God that I may be avenged of thefe mine enemies. And when it hath been with God, it will alfo plead with the Chrifti- anhimfelf. Awake, faith faith, oh my foul, and prove thy felf akin to thefe holy men, that thou art born of God as they were, by thy vi&ory over the world.

CHAP. XV.

Shewetb the difference between faiths conqitefi o~ <uer the world, by quenching the fiery darts jbotfromit) and that yffiory which fome of the better Heathens attainted to* As alfo a tryal of our frith propounded, by this power to quench Satans enticing temptations more or lejfe,

Objett. O Uc fome may fay, if this be all faith enables to, this is no ID more, than fome Heathens have done. They have trampled on the profits, pleafures of this world, who never knew what faith meant.

Av[#. Indeed many of them have done fo much by their moral prin-

ciplesasmay make fome (who would willingly pafs for belie- vers, afliam'd) to be out-gone by them who fhot in fo weak a

fcowe

the fljield of fait b.

bowe. Yet it will appear, that t' ere is a vidory or faith, winch in the true believer out- (hoots them more than their moral conqueft doth the debauched converfations of Icofer Chnfti- ans.

Fa- th quenches the luft of the heart , i. Thofe very embers I- of corruption, which are fo fecretly rak't up in the inclination ofthefoule, finde the force and power of faith to quench them. Faith purifies the heart, Ads 15. 9. Now, none of their conquefts reach the heart. Their longeft ladder was too fliort to reach the walls of this Caftle -, They fwept the door, trim'd a few out- ward roomes ■, But the feat and link of all (in the corruption of mans nature) was never cleanfed by them ; fo that the fire of luft was rather pent in, than put out. How is it pofiible that could be cleanfed, the filthinefs of which was never known to them > Alas, they never lookt fo near themfclves to find that enemy within them, which they thought was without •, Thus while they laboured to keep the thief out, he was within, and they knew it not • for they did either proudly think , that the foul was naturally endued with principles of vertue, or vainly imagine it to be but an abrafa Tabnla, white-paper, on which they might write good or evil as they pleafed. Thus you fee the feat of their warre was in the world without them, which aftep fome fort they conquer'd. But the luft within remained untouch'c, becaufe a terra incognita to them ; It is faith from the Word that firft difcovers this unfound land.

Secondly , faiths vidory is uniform •, finne in Scripture is call'd %m

a bodf, Rom. 6. 6. becaufe made up of feveqil members , oras the body of an Army, confiftingofmany troops and Regiments ; 'tis one thing to beat a troop, or put a wing of an Army to flight, and another thing to rout and break the whole Army. Something hath been done by moral principles, like the former •, they have got fome petty vidory, and had the chafe of fome moregrofs, and exteriour finnes ^ but then they were fearfully beaten by fome other of finnes troops: When they feem'd to triumph over the luft of the fkfh, and eye the worlds profits and pleafares. They were at the fame time fUves to the pride of life; rueer gloria animals, kept inchaines by the credit and applaufe of the world. As the fea (which they fay) lofes as much in one place of the land, as it games in another ; fo what they got in a

•- I i i i feemiog

£ ' & Above all taking

feemin^ victory over one tinne, they loft again by being in bon- ds qe to another, and that a worfe, becaufemore fpiritual. But now faith is um'.orm, and routs the whole body orfinne, that not one fingle iuft, ftands in its unbroken ftrcngth. Slnne Jball net have demhion overjeu, for yon are not under the Larcy but un- der grace, Rom. 6. 1 4. bin (hall not, that is, no fin; it may fttr like a wounded fouldier on his knees; they may rally like broken troops, but never be long matter of the field where true faith is feen. 3. Thirdly, faith enables the foul, not only to quench thefe lufts;

but the temptation being quench'd, it enables him to ufe the world it fclf againft Satan, and fo beat him with his own weapon, by ftriking his own cudgels to bis head. Faith quenches the fire of Satans carts, and :hen (hoots them back on him; This it doth, by reducing all the enjoyments of the world which the Ghriftian is po.fefTed ofrinto a ierviceab'enefs, and fubordination for the glory of od -, Some of the Heathens admired champions,to cure the luft of the eye, have (ftoma blind zeal ) pluckt them outs To (hew the contempt of riches, have thrown their money into the fea .• To conquer the worlds honour and applaufe, haye fe- queflred themfelves from all company in the world. A prepofte- rous way , that God never chalked. Shall we call it a victory, or rather a phrenfie! The world by this time perceives their folly. But faith enables for a nobler conqueft. Indeed,when God calls for any of thefe enjoyments, faith can lay all at Chrifts feet; but while God allows them, faiths skill and power is in Sanctifying them; it corrects the windinefs, and flatulent nature of them, fo that, what on a naughty heart rots and corrupts, by faith turnestogood nourifhmentin a gracious foul. If a honfe were on fire,which wouldyou count the wifer man.?he that goes to quench the fire by pulling the houfe down, or he, that by throw- ing good ftoreofwateronit,doth this as fully ,andalfo leaves the houfeftanding for your ufe? The Heathen and foir.e fuperftiti- ous Chriftians, think to mortifie,by taking away what God gives us leave to ufe; but faith puts out r he fire of luft in the heart, and leaves the creature ro be improved ! or Gods glory, and enjoyed to theChriftianscom ort. %Jfe i. Vfn. This mr, be a touch- ftone for cur faith ; whether of the rght make o no ; Ts thy fairh a temptation-quenching faith? Many fay , they belicve?yes that thej do;they thank God they are

not

the fhkldof faith. 6 ? 9

not infidtls : Well, v hat exploits canft thou do with thy favh ? Is it able to defend thee in i day of battel ? and cover thy foul in fafety, when Satan:, darts flie thick about thee ? or is it fuch a forry fhield, that tecs every arrow of temptation pierce thy heart thorowit? Thou believeft, but full as very aflave to thy luft as ever •, when a good fellow calls l bee ou: Co a drunken meeting, thy faith cannot keep thee out of the fnare, but away thou gocft, as a fool to the flocks. If Satan tells thee thou mayeft advantage thy eftate by a lye,or cheat in thy (hop,thy fauh Hands very tame- ly by, and makesno refiftance. In a word, thou haft faith, and yet driveft a trade offin in the very face ofit. Oh God forbid, that any (hould be under fo great a fpirit of delufion , to carry fuch a lye in their hand, and think it a faving faith. Will this faith ever carry thee to heaven, that is not able to bring thee out of hell ? for there thou liveft, while under the power of thy luft. Will joufieal, murder , and commit adultery ,andfrv ear falfe- ly, and came and ft and before me} Jer.7.i0.If this be faith, wel- fare the honeft Heathens, who cfcap't thefe grofs pollutions of the world, which you like beafts with your faith lie wallowing in. I had rather be a fober Heathen, than a drunken Cbriftt- an ; a chafte Heathen, than an unclean believer. Oh venture not the life of your fouls with fuch a paper, fhield- come to him for a faith, that is the faith-maker, God I meane ; he will help thee to a faith, that (nail quench the very fire of hell it felf, though kindled in thy bofomc, and divide the waves of thy luftjin which now thou art even drown'd(as once he did the feafor Jfrael) that thou (halt go on dry land to heaven, andthylufts not be able to knock off the wheels of thy chariot. But if thou attempted this with thy falfe faith, the Egypians end wil be thine, Heb. II.29. By faith the j faffed through the red fea as by dry land,rphich the Egyptians ajj ailing te dojvere <afow»d.Though true faith gets fafely thorough the depths of temptation , yet falfe faith will drown by the way, But perhaps thou canft tell us better news than this,and give us better evidence for the truth of thy faith, than fo. Let us therefore hear what fingular thing hath been done by thee (ince a believer. The time was , thou wcrtasweakas water- every puffofwinde, blaft of temptation blew thee down •, thou wert carried as a dead fi(h with the ftreaaa • but canft thou fay, fince thou haft been acquainted with

Iiii a Chrrft,

• Q Above all talking

Chrift, thou arc endued with a power to repel ihofe temptati- ons which before held thy heart in f erfect obedience to their commands ? Canft thou now be content to bring thy lulls, which once were of great price with thee (as thofe believers did their conjuring books, Alls 19. 19. and throw them into the fire of Gods love in Chrift to thy foul, there to confume them? pof- fibly thou haft not them at prefent under thy foot in a full con- qucft,yet have they begun to fall in thy thoughts of them , and is thy countenance changed towards them to what it was > be of good comfort, thisis enough to prove thy faith of the royal race. When Chrift comes (faid the convinced Jews) mil he do mere ni- YAtlts than thefe , which this man hath done, John 7. 3 1 ? And when Chrift comes by faith into the heart, will he do greates works than thefc thy faith hath done ?

CHAP. XVI.

An ObjeSlion againjl believing,anfwered : And jbme dire&ions bow to uje thk (bield to quench enticing temptations.

%}fc 2» T His helps to anfwer that Objection by which many poore J fouls are difcouraged from believing, and doling with the promife. Oh, faith the tempted foul, ye bid me believe^ alas, how dare I, when I cannot get victory of fuch a luft, and am o* vercome by fuch a temptation ? what h 3 ve fuch as I to d o with a promife? See here (poor foul) this Cvliah proft rated •, Thou art not to believe becaufe thou art victorious ^ but, that thou mayeft be victorious. The reafon why thou art foworftedby thy enemy, is for want of faith- Jfjon believe net , fitrely yon jball not be cftablipjfd, ]fa. 7. 9. wouldft c hou be cured before thou

goeft

the jbidd of faith.

21

goefttothePhyikian? that founds harfh to thy own reafon andisasifthoufhouldftfay, thou wile not goto the Phyfician, till thou haft no need of him. No, go and touch ( hrift by faith, that vertue may flow from him to thy foul ; thou muft not think to eat the fruit, before thou planted the tree. Victory over cor- ruption is a fweet fruit; but found growing only upon fauhs branches. Satan does by thee, as Saul did by the ljrae/ites-y who weakned their hands in battel by keeping them failing. Up and eat ( Chriftian) afullmealonthepromife; if thou wouldftfind thy eyes enlightned, and thy hands ftrengthencd for the com* bate with thy lufts. 'Tis one part of the do&rine of devils, which we read of, i Tim. 4. To forbid meat /, which God hath created to be received with thanksgiving. But the grand doctrine of the de- vil, which above all he would promote, is to keep poor trem- bling foules from feeding by faith on the Lord Jefus ; asifChrift were fome forbidden fruit; whereas Cod hath appointed him a- bove all other, that he fhould be received with thankfgiving of all humble finners. And therefore in tie Name of God 1 invite you to this feaft ; Oh, le: not y6ur fouls (who fee your need of Chrift, and are pinched at your very heart for want of him ) be leanefrom day to day, through your unbelief; But come eat, and your fouls (hall live. Never was child more welcome to his fathers table,than thou art to Chrifts ; and that feaft which ftands On the Gofpel-board.

Vfe 3 . Make ufe of faith oh ye Saints , as for other ends Vfe %, and purpofes, fo particularly for this, of quenching this kinde of fiery darts. 'Tis not the having ofafhield, but the hold- ing and weilding of it, that defends the Chriftian. Let not Satan take thee with thy faith cut of thy hand, as 'David] did Saul in the cave, with his fpear flicking in the ground, which fhould have been in his hand.

gueft. But how would you have me ufe my fhield of faith for £?ue/i my defence againft thefe fiery darts of Satans enticing tempta- '

tions ?

Anfn>. By faith engage God to come in to thy fuccour againft An[»% them. Now, there are three engaging ads of faith , which will bind God (as we may fo fay with reverence) to helpthee, becarfe he binds himfelf to help fuch. Thcfirft is the prayerful ad of faith. Open thy cafe to God t.

I i i i 3 in

£3 2 Above all taking

in prayer, and call in help from heaven. As the govemour of a bdiegcd CalUe, would fend a fecret mefifehger co his General or Prince co let htm know his ftate, and ttraits. i he *Apc (? ft m. 4.2. faith, Ye fight andwarre jet you have not, hetau .:■ ■_)-.. ; 0:. Our victory rnuft drop from heaven if we have any ; but it itayes tili prayer comes for it. Though God had a purpo.'c to deliver Jfrae I out of Egypt, yet no news of his coming, till the groanes of his people rang in his earcs. This gave heaven the alarum , Excd.l. 24. Their cry came up unto God, and he heard their grow- ings andremembred his covenant. Now, the more to prevaile up- on God in this ad of faith , fortune thy prayer with thofe ftrong reafons, which Saints have ufed in like cafes j As, Firft, engage God from his promife, when thou prayeft againft any finne -, (hew God his own hand, in fuch promifes asthefe; Sinne fhall not have dominion over you, Rom. 6. He mil fab due eur iniqui ■ ties under, Micah 7. Prayer is nothing but the promife revcrs'd, or Gods Word form'd into an argument, and retorted by faith upon God againe. Know Chriftian, thou haft Law on thy fide, bills and bonds muft be paid,P/*/.i 1936, (Davidis there pray- ing againft the finnes of a wanton eye,and a dead heart ; Tume aveay mine eyes from beholding vanity, and quicken thou me in thy way; and fee how he urgeth his argument in the next words, ftablift thy Word unto thy fervant. A good man is as good as his word, and will not a good God? but where findes David fuch a word for help againft thefe finncs> furely in the Covenant, 'tis in the Magna Charta.The firft promife held forth thus much, The feed of the woman ft: all breaks the Serpentt head. Secondly, plead with God from relation. Art thou one God hath taken into his family ? Haft thou chofen God for thy God / Oh what an argument haft thou here ! / am thine , Lord fave me, faith David. Who will look after the childc, if the father will not? Is it for thy honour, Oh God, that any childc of thine fhould be a flave to finne ? Be merciful unto me^ as thou ufeft to do unto thofe that love thy Name-^ Order my ft eps in thy Word, and let not any iniquity have dominion ever me, Pfal. 1 1 9. 1 3 2. Thirdly, engage God from his Sonnes bloody death to help thee againft thy lufts, that were his munherers .- What died Chrift for, but to redeeme us from all iniquitie, and purifie unto kimfelf a. peculiar people ? Titus 2. 14. And (hall not Chrift be re*imburft of

what

the Jhkld of faith.

2,

what he laid out ? fhati he not have the price of his blood , and purchafe of his death ? Inaword, what is Chrifts proving for in heaven, but what was in his mouth when praying on earth ? that his Father would fanclife them, and keep them from the evil of the world : Thou coraeft in a good time, to beg that of Gcd, which thou findeft Chrift hath askt for thee.

A fecond way to engage God,is by faiths expeding ad ; when thou haft been with God, exped good from God. J will direft. my prayer to thee, and will look ftp, Pfalmej.;. for want of this, many a prayer is loft. If you do not believe, why do ycu pray ? and if you believe, why do you not exped ? by praying you feem to depend on God ^ by not expeding, you again renounce your confidence, and ravel out your prayer ; What is this, but to take his name in vaine, and to play bo-peep with God ? as if one that knecks at your door, (hould before you can come to open it to* him, go away, and not ftay to be fpokewith. Oh Chriftian, ftand to your prayer in a holy expedation of what you have begg'd upon the credit of the promife, and you cannot mifs of the ruine of your lufts.

£Zue5l. O but faith the poor foul , {hall not I prefume £ueft-, to exped— wben^ I have prayed againft my corruptions, that God will befrow fo great a mercy on me as this is?

Anfw. i. Doeft know what it is to prefume? He prefumes,, jinfik that takes a thing before it is granted, He were a prefumptuous man indeed, that fhould take your meat offyour table, who ne- ver was invited: But I hope your gueft is not over- bold, that ventures to cat of what you fet before him. For one to break into your houfe, upon whom you (hut the door, were pre- fumptuous •, but to come out of a ftorrae into your houfe , when you are fo kinde as to call him in , is no pre- fumption, but good manners. And, if God opens not thedoorofhis promife to be afanduary unto poor humbled finners.flying from the rage of their luft • truly then I know none of this fide heaven, that can exped welcome. God hath pro<« mifed to be a King, a Law- giver to his people • now 'tis no pre- fumption in Subjeds to come under their Princes (hadow, and cxpec>protedionfrom them, ,7/*-3 3 n}Z2. God there pro-

mifeth..

604 Above all taking

milcth, he wifi be a p lac e of broad ■waters and fire am s , wherein no Gaily Jhall go with Oars, neither Jhall gallant fiips pafs there- by. For the Lord is our Judge, the Lord is our L*w giver, the Lord is our King, he willfave m. God fpeaks to his people, as a Prince or a State would to their Subjects : He will fecure them in their traffique and merchandize, from all Pyrats and Pickroons ; they (hall have a free trade : Now foul, thou art molefted with many Pyrat-lufts that tnfeft thee, and obftrud thy commerce with heaven; yea, thou haft complained to thy God, what lofs thou haft fufferedby them •, is it now preemption to expect re- lief from him, that he will refcue thee from them, that thou may- eft ferve him without fear who is thy Leige Lord ? Secondly, ycu have the Saints for your presidents : Who when 2* they have been in corabate with their corruptions : yea,been foil- ed by them, have even then aded their faith on God,and expect- ed the ruine of thofe enemies, which for the prefeni have over- f unne themyPfa/me 6$ 3 . iniquities prevaile againfi me (he means his own finnes,and others wrath) but fee his faith •, at the fame time thatthey prevailed over him, he beholds Cod deftroying of them. As appears in the very next word) As fir our twnfgref- JtoKSythmJhalt purge them array .See here poo rChriftian,who think- cft that thou (halt never get above deck Holy Davidhzs a faith, not only for himfelf, but alfo all believers, (of whole number I fuppofe thee one ) M for our tranfgrejjions, thou Jha/t purge them away ! And mark the ground he hath for this his confidence verje^.. taken from Gods choofing ad, Blejjed is the man whom thou choofefi ^ and caufefi to approach unto thee % that he may dwell in thy Qmrts. As if he had faid, furely he will not let them be under the power of finne, or want of his gracious fuccour, whom he fees fo nigh himfelf. This is Chrifts own argument againft Satan in the behalf of his people. The Lord rebuke thee O Satan, even the Lord that hath chnfen Jerufalem^ rebuke thee, Zech. 3 .2.

Thirdly, thou haft encouragement for this expeding ad of faith, from what God already hath enabled thee to do. Thou canft(ifa believer indeed ) through mercy fay, thac finne is not inthatftrength within thy foul, as it was before thy acquaint- ance with Chrift, his Word and wayes-, Though thou art not what thou wouldeft be ; yet alfo,7 thou art not what thou haft b?en. There was a time, when (in plaid Ke'x in thy heart with- out

the fhtddof faith. 635

out controul. Thou didft go to finne as a fttp to Tea before wind ^&nd tyde. Thou didft dilate,and ipie;d ::hy affcdions to receive the gale of temptation.- But now the tyde is tur. ed> and runnes againft thofe motions.though weakly (being but new flood ) yet thoufindeft afectet wrefthng with them, and God feafonably fuccouring thee • fo that Satan hath not ail his wtli on chee. Well, here is a fweet beginning, and let me teilthee, this pro- raifeth thee a readinefs in God to perfect the victory ; yea, God would have thy faith improve this into a confidence for a total deliverance. Mofes, when he flew the Egyptian, he [up- psfedhis brethren would have underfiood (by that little hint, and ef- fay ) how that God veonld deliver them, Acts 7. 2 j. O 'tis a bad improvement of the fuceours God gives us, to argue from them to unbelief He [mote the rockjhatthe waters gtt/hed out; but can he give bread alfoe He broke my heart ( faith the poore creature ) when it was a rock, a flint j and brought me home, when I was walking in the pride of my heart againft him -y but can he give bread to nourifti my weak grace? lam out of Egypt •, but can he maftcr thofe Giants in iron chariots that ftand betwixt me and Canaan ? he helpt me in fuch a temptation, but what (hall I do the next bout ? Oh, do not grieve a goc/d God with thefe heart- akingqueftions. You have the former raine, whyfhouldyou queftion the latter f Benjamin was a good pawne to make old Jacob willing to go himfelf to Egypt. The grace which Gocf hath already enriched thee with, is a fure pledge that more is coming to it.

Thirdly, the expecting a& of faith muft produce another , an endeavouring ad to fet the foul on work, in the, confidence of that fuccour it expe&s from God ■> when fehofiapbat had prayed and ftablifht his faith on the good word of pro mi fe , then he takes the field and marches out under this victorious banner a- gainft his enemies, 2 Chron. 20. Go Chriftian, do as he did ,ahd fpeedashefped: What David gave in counfel to his fon S de- mon, that give I to thee, 1 Chron.22. I 6. Arife, and be doing, and the Lord be with thee-, that faith which fets thee on work for God, againft thy finnes as his enemies, will undoubtedly fet God on work for thee againft them as thine . The Lepers in the Gotyt-l were cured, not fitting {till, but walking, Luke 17. 14. It came topafs that as they went, they were cleanfed. They met

Kkkk their

~6^$ Above all taking

their cure in an aft of obedience to Chrifts command, the promife fa\th,Sinne fball not have dominion over you; the command bids, mortifieyour earthly members, go thou,and make a valiant attempt againtttby lufts, upon this Word ot command, and in doing thy duty, thou (halt finde the ptrformar.ee of the promife -, The reafonoffomany fruitlefs complaints among Chriftians , con- cerning the power of their corruptions, lies in one ofthefetwo mifcarriages; either they endeavour without a&mg faith on the promife, and fuch indeed go at their own peril ; like thofe bold men, Numb. 14 40. who prcfumptuoujly went up the kill, to fight the Canaanites^ though Mofes told them, the Lord voas net fm<>ngthtm\ thus, flighting the conduct of 'Mofes their Leader , as if they needed not his help to the viftor\\a clearrefcmblar.ee of thofe who go in their own ftrength to refift their corruptions;and i'o fail before them^Or elfe they pretend to believe, but it is Otio/a Me, their faith doth not fet them on a vigorous endeavour. They ufe faith as an eye, but not as an hand ^ they look for victory to drop from heaven upon their beads, but do not fight to ob» taineit: thisisameerfiftion, a fanciful faith • he that beleeves God for the event, believes him for the means alfo; if the Patient dare truft the Phyflcian for his cure, he dare alfo follow his prc- fcriptionin order to it -y And therefore Chriftian fit not ft ill, and fay thy finnes (hall fall, but put thy felf in array againft them ; God who hath promifed thee victory, calls thee to thy acmes* and means to ufe thy own hands in the battel, if ever thou gettelt it : Get thee up ( faid the Lord to Jojhuah ) -wherefore Heft thou thus upon thy face} Jofti.7. io.God liked the prayer and moar.e he made very well h but there was fomething elfe for him to do, be- fides praying and weeping, before the Amorites could be over- come : And fo there is for thee Chriftian with thy faith to do,be- fides praying and expecting thy lufts down, and that is fearching narrowly into thy heart,whetherthere be not fome neglect on thy part as an Achan, for which thou art fo worfted by (in, and fleeft before the face of every temptation.

CHAP.

the Jbield of faith. 63 y

CHAP. XVII.

Of the fecond fort of temptations that are more affrigbtingy and bow faith qnencbeth theje darts in particular temptations to Atheifme^ which is overcome not by reafon, but by Faith,

Aving thus difpatcht the firft kinde of fiery darts -, tempta- tions, which are enticing and alluring. We now proceed to the fecond kinde, fuch as are of an affrighting nature , by which Satan would difmay and difpirit the Chriftian ; and my taskisftill the fame, to (hew the power of faith in quenching thefe fiery darts. Let then the point be this.

SECT. I.

That faith, and only faith,can quench the fiery darts of Satans af- jr^ frighting temptations. This fort of fiery darts is our enemies referve •, when the other proves unfuccefleful, then he opens this quiver, and fends a (ho wer of thefe arrows to fet the foule on flame, if not of fin, yet of terrour and horrour; when he cannot carry a foul laughing to bell, through the witchery of pleafing temptations,hee'l endeavor comake him go mourning to heaven, by amazing him with the other. And truly, it is not the leaft fup- port to a foul exercifed with thefe temptations, to confider, they are a good figne, that Satan is hard put to it , when thefe arrowes are upon his firing. You know an enemy that keeps a Caftle, will preferve it as long as he can hold it, but when he fees he

Kkkk 2 muft

£2% Above all taking

muft out, then he fets icon fire to render ic if poflible, ufcJefs to them that come after him ; while the ftrong man can keep his houfe under his own power, he labours to keep it in peace; he quenches thofe fire-balls of conviction, that the fpirit.is often fhooring into the confeience: but when he perceives it is no lon- ger tenable, the mutiny within encreafes, and there isafecrct whifper in the foul of yielding unto Ctirift - now he labours to let the foul on fire, by his affrighting temptations ^ Much more doth he labour to do it, when Chrift hath got the Caftle out of his hands, and keeps it by the power of his grace againft him. 'Tis very obfervable, that all the darts (hot againft fob , were of this fort •, he hardly made any ufe of the other, when God gave hirn leave to practice his skill^why did he not tempt him withfome golden apple of profit,orpleafurc,orfuch- like enticing temptati- ons? furely,the high teftimony God gave to this his eminent fer- vant,difcouraged Satan from this method ; yea,no doubt, he had tried Jobs manhood before this as to thofe, and found him coo hard; fo that now he had no other way left probable to attain his delign but this.

I (hall content my felf with three inftances of this fort of fiery darts,{hewing how faith quenches them all.Temptations to Ather ifme, Blafphemy, and Defpaire.

SECT. II.

The firft is his temptation to *s4theifme, which for the horrid nature thereof, may well be called a fiery dart j partly, becaufe by this he makes fo bold an attempt, ftriking at the being of Cod himfelf j as alfo, becaufe of the confternation he producetb in a gracious foul wounded with it • 'Tts true, the devil who can- not himfelf turn Atheift, is much lefs able to make a childe of God an Atheift,who hath not onely in common with other men, an indelible ftamp of a Deity in his confeience, but fuch a fcul- pture of the divine nature in his hearths irrefiftibly demonftrates aGod ^ yea, lively reprefents a holy Cod, whofe imageitis^ fo that'ek impoflible a holy heart fhould be fully overcome with this temptation, having an argument beyond all the world of

wick.

the jhield of faith. 6 : 9

wicked men, and devils themfelves to prove a Deity, viz,, anew nature in him, created after God in righteoufnefs and true holi- riefi ; by which, even when he is buffeted with atheiftical inje- ctions, he faith in his heart there is a God, though Satan in the Paroxyfme of the temptation, clouds his reafbning faculty for the prefent with this fmoke of hell, which doth more offend and af- fright, than perfwade his gracious heart to efpoufe fuch a princi- ple's it doth in a wicked man ^ who when on the contrary he is urged by his confeience to believe on God, faith in his heart there is no God ; that is,he wiftieth there were none ; And this may exceedingly comfort a Saint ( who notwithftanding fuchinje- dionsto Athcifme, cling* about God in his affedions, and dares not for a world allow himfelf to fin againft him-,no not whenmoft oppreft with this temptation ) that he (hall not pafs for an A- thcift in Gods account, whatever Satan makes him believe: As the wicked (hall not be cleared from Atheiffne by their naked pro- feffion of a Deity, fo long as thofe thoughts of God are fo loofe and weak, as not to command them into any obedience to his commands, Tfalme 35. 1 . The tranfgreffion of the wicked, faith in mine heart9that there is nofeare of God before his eyes •, The holy Prophet argues from the wickednefs of the finners life, to the A- theifmeof his heart: fo on the contrary, the holy life of a gra- cious perfon, faith in mine heart, that the fear of God is before his eye .- it appears plainly that he believes a God, and reveres that God whom he believes to be. Well, though a gracious heart can never be overcome,yet he may be fadly haunted and dif- quieted with it. Now in the next place I am to (hew you, how the Chriftian may quench this fiery dart, and that is by faith alone.

£l**efi. But what need of faith ? will not reafon ferve the c§^/> turn to ftop the devils mouth in this point ? cannot the eye of reafon fpie a Deity except it look through the fpedaclcs of faith ?

Arifiv. I grant,that this is a piece of natural divinity, and reafon. ^^, is able to demonftrate the being of a God ^ where the Scriptures never came, a Deity is acknowledged, Micah^. 5. All people mil walk* every one in the T^ame of his God. Where it is fuppo - fed, that every Nation owns Tome deity, and hath a worfhip for tbatGod. they own;yet in a furious affault of rem ptation/tis faith'

Kkkk 3 alone.

630 Above all taking

alone, that is able to keep the field , and quench the fire of this dart. i. Firft, that light which reafon affords, is dusktfh and confufed,

ferving for little more than in general to (hew there is a God -, It will never tell, who, or what this God is. Till Paul brought the Athenians acquainted with the true God, how little of this firft principle in Religion was known among them? though that City was then the very eye of the world for learning. And if the worlds eye was fo dark, as not to know the God theywor- fliipt ; what then was the worlds darknefsitfelf? thofe bar- barous places, f I mean) which wanted all tillage and culture of humane literature, to advance and perfed their underftandings. This is a Scripture notion, and fo is the object of faith, rather than reafon, Heb.l 1.6. tie that comes to God, muji believe that he is , Mark that, he muft believe ; now faith goes upon the credit of the Word, and takes all upon truft from its authority : He muft believe that he is, which as Mailer Perkins on the place faith, is not nakedly to know there is a God, but to k»ow God to be God^ which reafon of it ielf can never do ; fuch is the blindnefs and cor- ruption of our nature, that we have very deformed and mifhapen thoughts of him, till with the eye of faith , we fee his face in the glafs of the Word, and therefore the fame learned man is not a- fraid to affirme, that all men, who ever came of Adam ( Chrift: alone excepted ) are by nature Atheifts,becaufe at the fame time

\ that they acknowledge a God, they deny him his power,prefence, and Juftice, and allow him to be only what pleafeth themfel ves. Indeed it is natural for every man to (fefire to accommodate his lufts with fuch conceptions of God,as rrlay be moft favourable to, and fuit beft with them. God chargeth fome for this, Pfal. 5 o. Thou ehoughtft 1 was altogether fuch as ihj/e/f. Sinners doing with

vt God as the Ethiopians with Angels, whom they picture with black faces that they may be like themfelves. 2- <yMW/y,fuppofe thou wert able by reafon to demonftrate what

God is,yet it were dangerous to enter the lift, and difpute it out, by thy naked reafon with Satan, who hath , though the worft caufe,yet the nimbler head. There is more oddes between thee andSatan (though the reafon and underftanding of many the ripeft wits were met in thee,) than between the weakeft idiot,and the grcateft Scholar in the world. Now who would put a caufe

of

the [hie Id of faith. 63 1

of fo great importance to fuch a hazard, as thou muft do , by reafoning the point with him, that fofarre out matches thee ? but there is a divine authority in the Word,which faith builds on, and this hath a throne in the confcience of the devil himfelf; he flies at this : for which caufe, Chrift, though he was able by rea- fon to have baffled the divel, yet to give us a pattern,what armes to ufe for our defence in our conflids with Satan, he repels him oneiy by lifting up the (hield of the Word. It n written , faith Chrift^ Luke 4 4 and again, vtrfeS. It is nritten. And it is very obfervable,how powerful the Word quoted by Chrift was to nonpltu the devil ; fo, that he had not a word to reply to any So i - pture that was brought, but was taken off upon the very menti- on of the Word, and forc't to go to another argument • Had Eve but Rood to her fir ft an fwer, God bath Jaid, Tefiall not eat of it, Gen. 3 3. (he had been too hard for the devil; but letting her hand hold go, which (he had by faith on the Word, prefent- ly (he fell into her enemies hand. Thus in this particular, when theChriftian in the heat of temptation,by faith ftands upon his defence, interpofing the Word between him and Satans blows; I believe that God is, though I cannot comprehend his nature,nor anfwer thy fophiftry; yet I believe the report the Word makes of God; Satan may trouble fuch a one, but he cannot hurt him ^ nay, *cis probable he will not long trouble him •, The devils anti- pathy is fo great to theWord,that he loves not to hear it found in his earc ; but if thou throweft down the (hield of the Word, and thinkeft by the dint or force of thy reafon to cut thy way through the temptation, thou mayeft foone fee thy felf furrounded by thy fubtile enemy, and put beyond an honourable retreat; This is the reafon I conceive, why among thofe few which have pro- felted themfelves Atheifts, moft of them have been great preten - ders to reafon, fuch as have neglected the Word, and gone forth in the pride of their own underftanding,by which (through the righteous judgement of God ) they at laft have difputed them- felves into flat Atheiime-, while they haveturnM their back upon God and his Word, thought by digging into the fecrets and bowels of natare,to be admired for their knowledge above others, that hath befallen them, which fometimes doth thofe in Mines, that delve too far into the bowels of the earth; a damp from Gods fecret judgement hath come, to put out that light which atfirft

they

fizz Above all taking

they carried down with them •, and fo 5 that of ihe Jpoftle is veri- fied on themJVkere is the difputer of the world ? hath not god made foelift the wifdeme of this world } I Cor. i .2 1 . Indeed, 'tis the wif- dome ofGodtthat the world by wifdcme(th^r own trufted too)Jhonld not know God,

Thirdly,he that aflents to this truth, that there is a God, meer- ly upon grounds of reafon, and not of faith, and refts in that, he doth not quench the temptation, forftill he is an infidel, and a Scripture Atheift, he doth not believe there is a God at the re- port of Gods Word, but at the report or his Reafon, and fo in- deed he doth but believe himfelf,and not God, and in that makes himfelf a God, preferring the teftimony of his own reafon before the teftimony of Gods Word, which is dangerous.

.£>uej!. ^Hcft. But may fome fay, Is there no ufe of reafon in fuch principles as this,whieh are within its fphere ? may I not make ufe of my reafon to confirm me in this truth, that there is a God ?

Anfvo. Anfw. 'Tis beyond all doubt that there is, wherefore q\(c did

God fetup fuch a light, if not to guide us ? but it muft keep its place,and that is to follow faith, not to be the ground of it, or to give Law and meafure to it, Our faith muft not depend on our reafon, but our reafon on our faith. I am not to believe what the Word faith, meerly becaufeit jumps with my reafon, but believe my reafon, becaufe 'tis futable to the Word : The more perfect light is to rule the lefs ; now the light of the Word which faith follows, is more clear and fure than reafon is, or can be- for therefore it was written, becaufe mans natural light was fo de- fective ; thoureadeftinthe Word there is a God, and that he made the world •, thy eye of Reafon fees this alfo, but thou lay- eft the ftrefs of thy faith on the Word, not on thy Reafon^ and fo of other truths ^ The Carpenter layes his rule to the timber, and by his eye fees it to be right or crooked -y yet it is not the eye but the rule that is the meafure, without which his eye might fail him. All that I (hall fay more to fuch as arc annoy- ed with Atheiftical injections, is this ; fix thy faith ftror.gly on the Word, by which you (hall be able to overcome this Goliah - and when thou art more free, and compofed, and the ftorm is over, thou-ihalt do well to back thy faith what thou canft with thy reafon ; let the Word(like Davids ftone) in the lling of faith, ftm proftrate the temptation, and then, as he ufed GAiahs fword

to

the fhield of faith. 632

to cut off bis head, fo mayeft thou, with more eafe and fafety make ufe of thy Rcafon to compleat the victory over thefe Athc- iftical fuggeftions.

CHAP. XVIII.

Oftemptations to blajpbemy^ andhoxv faith quench- eth them, and defeats Satans double de- figne.

THe fecond fiery dart, with which he affrights the Chnfti an, is his temptation to blafphemy. Every finne in a large fenfe is blafphemy ; but here we take it more ftri&ly. When a man does, fpeaks, or thinks any thing derogatory to the holy Nature or Works of God , with an intent to reproach him or. his wayes ; This properly is blafphemy. Jobs wife was the de- vils Solicitor, to provoke her husband to this fin ^ Curfe God (faith (he) and Me: The devil was fo impudent, to aflault Chrift hirafelf with this fin, when he bade him, Faff down and worjhip him -y but he hath an advantage of making a nearer ap« proach to a Saint than he bad to Chrift. All that he could do to him, was to offend his holy eare with an external motion. Ic would not ftand with the dignity or holinefs of Chrifts Perfon, to let him come any further , but he can ftioot this fiery dart in- to the imagination of a Saint, to the great difturbance of his thoughts, endeavouring thereby to ftir up fome unworthy thoughts of God in him: Though thefe commonly are no more welcome to a gracious foule, than the frogs which crept into the bed chamber of Pharaoh, were to him. Two things Satan aims at by thefe inje&ions : Firjl% to fet the Saint a defaming God, Which he loves a life to heare : but if this failes ,• Then Secondly

Llll he

J

-4 Above all taking

he is content to play at lower game, and intends the Chriftians vexation, by forcing thcfe unwelcome guefts upon him. Now faith, and only faith can only quench thefe fire-balls in both re- fpe&s.

Fir ft, faith is able to defeat Satans firft plot, by keeping the foule from entertaining any unbecoming or blafphemous thoughts of God,' andnonebut faith can do this. There is a natural difpofition in every wicked man to blafphcme God. Lee God but crofs a carnal wretch in his way, and then fuffer Satan to edge his corruption, and. he will foon flic in Gods face • If the devtis-foppofition had been true (as it was indeed, moft falfe) that fob was an hypocrite ; then that tale which he brought againft him to God , would have been true alfo. Put forth now thj hand, and touch all that he hathx and he will enrfe thee to thj face, Job i, 1 1. Had fob been the man he took him for, the devil had not lied-, becaufe'eis natural to every wicked man, to have bafe thoughts of God ^ and when provoked, the inward rancour of his heart, will appear in the foulnefs of his tongue. ThU evil k of the Zcrd, what jhottld I wait for the Lord any longer ? 2 Kings 6. 3 3> A loud blafphemy, the feed of which is round in every unbeliever. There is but one fpirit ofwickedncfiinfinners, as but one Spirit of grace in Saints. Peter tells SiwnLMagw, he -was in the gall of but erne fi , Ads 8. 23. that is, in a ftate of fin; every unbeliever is of a bitter fpirit againft God, and all that bears his name ^ there's no trufting of the tameft of them all, though coopM up by reftraining grace: Let the Lion out of his grate, and he will foon (hew his bloody nature. An unbe- liever hath no more in him to quench fuch a temptation, than dry wood hath to quench the fire that is put to it But, now Set us fee what exploits faith can do in quenching this fiery dart, and how faith does it. 1. .FjV/?-, faith fets God before the foul, within fight and hearing

of all it? thoughts and wayes ^ and this keeps the foul in awe, that it dares harbour Nothing unworthy of God in its moft fe« cret thoughts. David gives the reafon, why the wicked are fo bold, VJ*l 86 14. Thef have not fet thee Ixfcre them. Such as defame and afpcrfe the names of others, do it commonly bc- hinde their b?.cks.- Jin in this life feldom comes to fuch a ripe- mfSj as to blafphcme God to his face -, this is properly the lan- guage

the fbield of faith. 6

5

guage of hell. Thereis a mixture of Athetfm, with the blaf- phemy of finners while on earth : T hey do with God , as thofe wretched mifcreants did with Chrift, they cover his face, and chen fmite him : they draw a curtain by fomc Atheiftical principles be- twixt God and them, and then they belch out their blafphe- fniesagainft that God, whofcOmnifcience they do nor believe. Now faith eyes God eyeing the foul, and fo preterm it, Curfe not the King (faith Solomon,) no, not in thy thought , nor the rich in thj bed-chamber, for a bird of the aire fk.tfl carry the vAcei and that which hath wings , {ball tell the matter, Eccl. 10.20. Such fcinde of language faith ufetb. Biafpheme not, ( faith faith ) O my foul, the God of Heaven -, thcu canft not whifper it fo foft- fy, but the voice is heard in his eare, who is rearer to thee, than thou to thy felf; and thus it breaks the fnare the devil Jaycs. Tbofe unbefeeming fpeeches which dropc from fobs mouth, through the length and extremity of his troubles, though they did not amount to blafphemy, yet when God prefented himfelf to him in his Majefty, they foon vanifhed, and he covered his face with (hame before the Lord for them -, 2fyw mine eye feeth thee, wherefore I abhor my ft If, and repent in duft and afhes Job 42.

Secondly, faith credits no report of God, butfrom Gods own 2, mouth-, and thus it quencheth temptations co blafphemy. Tis unpoiFiblca foul fhould have any but holy ard loyal thoughts of God, who (hapes his apprebenfionsofhimby the Word of God, which is the only true glafs to behold God in , becaufe it alone prefents him like himfelf in all his Attributes, which Sa- tan by this fin of blafphemy one way or other afperfes. Faith •conceives its notions of God by the Word, refolvesall cafes of confeience, arid deciphers all Providences, ( which God writes in myfterious figures) by the Word ; for want of which skill, Satan drives the creature very oft to have hard thoughts of God> tfera"(e he cannot make prefently good fenfe.of his adminiftrati- dnftn the world, "fchtj^there bavebeen,who foolifhiy have charg- ed Gods Juftice.becanfe fome ouc-ragious finners have not been o- vertaken with fuch fpeedy judgement, as (hey deferve ; others have charg'd as deeply his care and faithfulncfs, in providing no better for his fervants, whom they have feen kept long under the hatches of great a ffliftions •, likening that feeing a company of

L1I1 2 Chri»

(i , 6 Above all taking

Chriftians in poor ragged cloathes, faid, he would nocfervc that God, who kepi his lervams no better. Thcfe, and fuch like, are the broken glafles that Satan prefent* God in, that he may disfigure him to the creatures eye ; and truly, if we will look no fuither, but judge God to be, what he appearsto be by them, we fhall Toon condemn the Holy One,and be within the whirle of this dangerous temptation.

Thirdly, faith quenches temptations to blafphcmy as it it praifeful. It difpofeth the Chriftian, to blefle God in the faddeft condition that can befall it. Now thcfe two, blefling and blafphemy are moft contrary •, By the one we think and fpeak e- vilt and by the other, good of God , and therefore cannot well dwell under the fame roof: They arc like contrary tunes, they cannot be plaid on the fame inftrument, without changing all the firings. ItispaftSatans skill to ftrike foharfti a itroak as blafphemy is, on a foul tuned and fet to praife God y Now faith doth this, Afj heart is fixed, (ia\ih David) there was his faith y then follows, 1 • » ill fing and give fraife, Pfal.57.7. It was faith that tuned his fpirit, and fee his affe&ions praife-way. And would not Satan (think you) have found it a hard task to have made Drft^blafpheme God, while his heart was kept in a prai- fing.frame? Now,two way es faith doth this. Firft, as itfpies mercy in the greateft affliction, an eye of white in the faddeft mixture of Providence ; fo that when the devil provokes to blaf- phemy from the evil that the creature receives from God , faith fheives more good received than evil * Thus fob quenched this dart, which Saun (hot at him from his wives tongue. Shall we Yicetve food at the hand of God, and JhaU not we receive evil} Shall a few prefent troubles be a grave to bury the remembrance of all my paft and prefent mercies ? Thou freakyi as one of the foolijh women ; What God takes from me is lefs than I owe him ; but what he leaves me is more than he owes me. Salomon bids xayln the day of adver.fity confider, Eccl. 7. 1 4. our unbel^enrjjg thoughtsand words of God, arc the product of a rafh tiafty fpirit. Now faith is a confidering grace y He that believes wilt not make hajle, no not to think or fpeak of God. Faitb hath a good memory, and can tell the Chriftian many ftones of ancient mercies j and when his prefent meal falls fhort, it can entertain the foul wjch acolddifb, and not complain that God keeps a

bad.

the jhield of faith. 637

bad houfe neither. Thus David recovered himtclf .when he was even tumbling down the hill of temptation. Thti umy infirmi- ty, but I will remember the jeares of. the right hand of the mefi High, I will remember the wor^s of the Lord, furely i will remem- ber thy wonders of old ', Pfal. 77. 10, 11. Therefore Chr ftian , when thou art in thy depths of affliction, and Satan tempts thee to afperfe God, as if he were forgetful of thee, flop his mouth with this, No. Satan , Cfodhath not forgot to do for me, but I have forgot what he hath done for me, or elfel could not quefiion his fa- therly care at prefent over me ; Go Chriftian, play over thy old lelTons, praiieGodfor paft mercies, and it will not be long be- fore thou haft a new fong put into thy mouth for prefent mercy. Secondly, a$ faith fpies mercy in every affliction, fo it keeps up an expedation in the foule for more mercy; which confidence dif- pofeth the foul to praifc God for , as if the mercy were then in be- ing, Daniel ', when in the very fhadow of death, the plot laid to takeaway his life, three times a day he prayed, and gave thanks before his God. To have heard him pray in that great ftreight, would not have afforded fo much matter »f wonder: but to have his heart in tune for cbankfgiving in fuck a fad houre , this was admirable, and his faith enabled him, Dan. 6 1 0. Mercy in thePromife, is as the Apple in the feed •, faith fees it growing up, the mercy a coming. Now a foul under expectation of deli- verance, how will it fcorn a blafphemous motion? when relief is known to be on its way for a . uarrifon befieged, it raifcth their fpirits^ they will not then hearken to the traitorous motion of the enemy, 'tis when unbelief is the C ounfellour, and the foul under doubts and fufpicions of Gods heart to it, that Satan findes welcome upon fuch an errand , an excellent inftance for both wehavcinonechapter, 'fa. 8. we tiad.verjt 17. what is the effeft of faith, and that is a chearful waiting on God in ftraits. J will wait upon the Lord, tl at hideth hto face from the houfe of fa- nob, and J will lookjor him, and ver. 2 1 . We have the fruit of un- belief, and that is no lefs than blafphemy ; And it fhall come to pafs% that when they (ball be hungry ythey (haU fret themfelves, and curie their King, and their God, and lookj*pward. Faith keeps the believer in a waiting pofture •, and unbelief fets the (inner a curling both God and man . None efcapes his la(h, that crofTcth . him in his way,no not Godhimfelf.

LIU: 3 Fourthly,

5^8 Above all taking

Fourthly , faith quenches this fiery dart, by purifying the heart of that enmity againft God, which in mans corrupt nature is fuel for fuch a temptation. Backbiters, haters ofGcd , and de- lightful, are joyned together, Rom. i . 30. No wonder, that a man whofe fpirit is full of rancour againft another, (h^uldbc eafily perfwaded to revile him he hates fo much. Every unbe- liever is a hater of God, and foil in a difpofition to blafpheme God,when his will or luft is croffed by God. But faith flays this enmity of the heart, yea, it works love in the foul to God, and then works by this love. Now it is one property of love, to think^tto evil, iCor. 13.5. that is, a man will neither' plot any evil againft him he loves •, nor eafily fufpeft any evil to be plot- ted by him againft himfelf. Love reades the actions of a friend through fuch clear fpe&acles of candour and ingenuity, as will make a dark print fecm a fair chari&er ., It interprets all he doth, with fo much fweetnefs and (implicity, that thofe paiTagcs in his behaviour towards her, which, to another would ftem in- tricate and fufpicious^are plain and pleafingto her •, becaufe (he ever puts the moft favourable fenfe upon all he doth that is pof- fible. The believer dares not himlelf plot any evil of fin againft God, whom ( from the report that faith hath made of him to hisfoule) he loves fo dearly. And as love will not fuffer him : to turnetraitour againft a good God, io neither will it fuffer him to harbour any jealous thoughts of Gods heart towards him ; as if he, who was the firft lover,and taught the foule to lovt him, by making love to her, could after all this, frame any plot of real unkindnefs againft it. No, this thought, though Satan may force it in a manner upon thefc hriftian, and violently prefs for its entertainment, under the advantage of fome frowning providence, (which feems to countenance luch a fufpition) yet iccan never find welcome, fo far as to be credited in the foul , where love to God hath any thing to do. And fnrely there is no fear, that foul will be perfwaded wickedly to belch out blafphe- mies againft God, who fo abominates but the furmifing theleaft fufpicion of God in her moft fecret thoughts.

The fecouddefigne Satan hath in, thefe blafphemous tempta- tions, is the Chriftians trouble and vexation. Though he doth not find the Chrlftianfo kind, as to take thefe his gue'fts in, and give them lodging for his fake, yet he knows, it-will not a little

difturb

the Jbield of faith. 639

d ifturband break his reft, to have them continually knocking and rapping at his door j yea, when he cannot pollute the Chriftian^ by obtaining his confcnt to them - even then he hopes to create him no little difquiet and diftrac"tion, byaccafing him for what he will not commit ^ and fo of a defiler ( which rather he would have been) he is forced to turneflanderous reviler and falfe accu- ser. Thus the whore fometimes accufeth the honeft man, meerjy to be revenged on him, becaufe he will not yield to fatisfte her luft. fofeph would not lie with his Miftrky and (he raifeth a horrible lye on him. The devil is the blafphemer, but the poor Chriftian (becau[e he will not joyn with him in thefaftj (hall havethe name and bearc the blame of it. As the Jews, com- pelled Simon of Cyrene to carry Chrifts crofs, fo Satan would compel the tempted Chriftian, to carry the guilt of his finne for him. And many times he doth fo handfomely , and with fuch flight of hand fhifc it from himfelf to the Chriftians back, that he poor creature, perceives not the juglers art of conveighing it unto him, but goes complaining only of the bafcncfs of his own heart. And as it fometimes fo falls out,that a true man,in whofc houfeftolen goods are found, fuffers, bccaufe he cannot find out the thief that left them there. So the Chriftian fuffers many fad terroursfromthemeerprefenceofthefe horrid thoughts in his bofome, becaufe he is notable to fay, whofe they are ; whether (hot in by Satan* or the -(teaming forth of his own naughty heart. The humble Chriftian is prone to fcare the-worft of him- - felf,even where he is not confcious to himfelf. Like the Patri- archs, who when the cup was found in Benjamins fack , took the blame to themfelves, though they were innocent in the fad;. And . fnch is the confuiion fometimes in the Chriftians thoughts, that he is ready to charge himfelf with thole brats, that fhould be. laid at another door. Satans, I mean. Now here I (hail (hew you how faith defcateth this fecoud defign of the devil in thefe . blafphemons motions. And this it doth two wayes. F.irft, by helping the Chriftian to difcern Satans injections from the mo- tions of his own heart. Secondiy,by fuccouringhim though they rife of his own heart.

Firft, faith teaches the Chriftian todifcerne, and diftinguifh thofe fire-balls of temptations,which are thrown in at his window by Satan t from thofe (parks of corruption, which fly from his

own >

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640 Above all taking

own hearth , and take fire at his own fir.ful heart. And cer- tainly , thole blafphemous thoughts , of which many gracious fouls make fuch fad complaint , will be found vety often of the former fort , as may the more probably appear , if we con- (ider -, The time when they firft ftirre and are moft bufies The manner how they come , and laftly , the efted they have on theChriftians heart.

Firft , the time, when they begin to ft irrc, and the foul to be haunted with them , and that is ordinarily, when the work of conversion hath newly parted , oris palling upon him : when the creature falls off from his old finful courfe , to embrace Chrift, and declares for him againft finne and Satan-, This is the time when thefe blafphemous fuggeftions begin to make their appa- rition, and thefe vermin arc feen to crawl in the Chr iftians bofom: a (trong probability that they do not breed thetc , butarefent from Satan by way of revenge for the fouls revolt from him ; The Devil dealing by the Chriftian in this, not much unlike to what his own fworn fervants (witches I mcanej are known to do, who to expreffe their fpight againft thofe that erode them, fomc- times caufe them to fwarme with lice, or fuch kinde of vermin, to make them loathfome to themfelves- And as one that never found fuch vermin crawling about him before, might well wonder to fee himfelf fo fuddenly ftockt with a multitude of them; yea, might rather impute it to the witches malice, than to the corrup- tion of his own body that bred them. So in this cafe. Indeed 'tis very improbable to think, that the creature fhould in this juncture of time above all , fall fo foul with God by (inning againft him , at fuch a height as this ^ is it likely , that he can, while he is in tears for the finncsof his part life, commit a greater than any of them he mourns for f or, that he dare, while he is crying for pardoning mercy with a trembling heart, block up the way to his own prayers , and harden Gods heart into a denial of them , by fuch horrid finncs as thefe are ? In a word, feems it not ftrange, thatallthcwhilche wasafirangcr to, yea, an enemy againft God , he durft not venture on this fin for the prodigious nature of it, and that now he begins to love God, thole Wafphe- roiesftiould fit his mouth, which were too big and horrid before for him to m;ddle with.

Secondly , the manner how thefe blasphemies rife in the

Chriftians

the (fjield of faith. &a\

Chriftians thoughts , will encreafe the probability, that they are inje&ions from Satan without , rather than motions of the Chriftians own heart within. They are commonly violent and fuddain-, they come like lightning , flafhing into the Chriftians thoughts, before he hath time to deliberate with nimfelf what he is doing ^ whereas that luft , which is the ebullition of our own hearts, is ordinarily gradual in its motion ; it moves in a way more ftill and futable to mans nature s it doth entice the foul , and by degrees Highly enveagles it into a confent ; making firft the affections on its Tide, which then it employeth to corrupt the underftanding , and take it off from appearing againft it (by putting its eye out with fome bribe of fenfual pleafure and profit) and fo, by thefe paces it comes at laft to have a more eafie accefle to, and fucceffe over the will •, which being now deprived of her guard , yields the fooner to the fummons that luft makes. But thefe fudden dartings of blafphemous thoughts, they make a forcible entry upon the foul, without any application ufedto gain its good will to come in ; their driving is like the driving of that hcllifh Jehu, it is the Devil that is got into the box, who elfe could drive fo furioufly? yea, not only their fuddenncfle and violence , but incoherence with the Chriftians former thoughts andcourfe , do ftill heighten the probability , that they are darts (hot from the Devils bowcPete r was once known to be of Chrifts company by his voice : thy ffreech (fay they) bewray eth thee j he fj?ake like them, therefore was judged one of them; on the con- trary, we may fay of thefe blafphemous motions, They are not the Chriftians • their language bewrays them to be rather the belching of a Devil, than the voice of a Saint. If they were woven by the foul , they would be fomething like the whole piece,from which they are cut off. There is ordinarily a dependency in our thoughts , we take the hint from one thought for,another;as circle rifeth out of circle in the moved water , fo doth thought out of thought , till they fpread into a difcourfe. Now, may not the Chriftian well wonder to fee , may be when he is at the wor- fhip of God , and taken up with holy and heavenly meditations,a blafphemous thought on a fudden appear in the midftoffuch company, to which it isfo great a ftranger.' andalfohowit (hould get in among them ? if a holy thought furprizeth us on a fudden , when we (tand as it were with our back on heaven, and there be nothing in the difcourfe our hearts at prefent are hold-

Mmram ing,

£.2 Above all taking

inq,to ulheritin, we may take it as a pure motion of the Spirit of Chrill •, who indeed but he, could be fo foon in themidftofthe foul, when the door is (but, even before the creature can turn his thoughts to open it for him ? and probably thefe blafphemies which rufh upon thee, O Chriftian,at a time,when thy foul is at the fartheft diftancc from fuch thoughts, yea, failing to the clean contrary point, in thy praying to and praiiing of God, are the irruptions of that wicked one, and that on purpofe to interrupt thee in that work, which of all other he feares and hates raoft,

Thirdly, the effed thefe blafphemous notions have on the heart, may make us think they are Satans brats, rather than the birth or the Chriftians own heart : And that is,a difmal horrour and confternation of the Chriftians fpirit,which reachcth often to thedifcompofureofthebody. So that an apparition of the devil to their bodily eyes, could not affright them more than thefe blafphemies do, that walk in their imagination. Yea,they do not only caufe an horrour, but ftir up a vehement indignation and abhorrency in the foul at their prefence. If now they be the birth of the Ghriftmns own heart, why this horrour ? whence this indignation r thofe motions which arife from our felves, ufe to plea/c us better. It is natural for men to love the children of their own loynes,thcugh black ar d deformed ^ and as nattiral,to liKe the conceptions of their own minds. Solomon found out the true mother, by her tendernefs to the child. If thefe blafphe- mies w.re the i flue of the heart, familiarity with them might be expscVd, rnherthan horrour at the fight of them j favour to them, rather than abhorrency of d.em i were it not more likely (poor foul J that thou wouldft kifs them ( if thy own ) than fcek to kill them ? draw out thy breaft tonurfe and fuckle them, than the fword of the Spirit to deftroy them ? And if fo ( faith faith,) that thefe be Satans brats, why then art thou troubled becaufe helayesthematthy doore ? Is thechafte woman the more whore, becaufe force foul tongue calls her fo ? have pati- ence a little poore foul • the Judge is at the doore, and when he comes,thou (halt be called by thy right name. Sit not thou any longer wounding thy foul wi:h his dart, and troubling thy felffor the devils (in, but go and complaineof him to rhy God : And when thou haft fpread his bh^Iumies before the Lord, as //W-

the fbield of faith. ddo

. t

kjah did l\ab{h(kabt ; comfort thy feF with :his , that Go^ will fpread thy caufe againft thisfalfe accufer.and fend him away with as much fhame, and as little fuccefie , as he did that barking dog, who fo reviled God, and railed on his people.

But fecondly , fuppofe thefe blasphemous motions , be the Chnftians own ilns , bred in his own heart, and not the Devils brats falfly fathered on him ^ yet here faith relieves the Chr fti- an, when diftrefTed with the guilt of them and vaan labours raoft to aggravate them. Now the fuccour faith brings the foul here, is manifold.

Faith can aflure the foul uponfolid ^cripturebottome, that thefe blafphemous thoughts are pardonable , Mat. 12. 3 1 11 manner of finne and blafcbcmj fhall be forgiven unto men , bu- the blafyhemy againft' the holy Ghofi [hall not be forgiven unto m^n, And it were ftrange, if thy fancy fhould be fo wild and melancholy, as Co think thoufeeft this only unpardonable blafphemy ( which is ever markt on the forehead with final! impcnitency and defperate hatred againft Godjin thofe loofe roving thoughts, that never yet could gain any confent from thy heart to them, but continues Co difavow, and pr teft againft them. I fay it were very ftrange that thou couldft long miftake thofe unwelcome guefts for that wicked fin. Now for thy comfort , thou heareft all manner of blafphemy befides that one fhall heforgiven^ a pardon for them may be fiKd out in the court of mercy, how terrible and amazing foever their circumftances are to thy trembling foul, and if the creature believes this, Satans dart is quencht; for his defigne is to make ufe of thefe temptations as a trap-door,by which he may let thy foul down into defpair.

Faith refolves the foul, that the ebullition of fuch thoughts is 2,

not mconfiitent with the Hate of grace • and if the foul be well fatisfied in this point, the Devils fiery dart hath loft its invenom'd head, which ufes fo much to driok up the Chriftians fpirits. The cotgunon inference which he makes tempted fouls draw from the prefcoce of thefe thoughts in them, is, furely I am not a Saint; This is not the fpot of /ods children; but faith is able to dis- prove this, and challenges Satan to fhew (as well read as he i« in the veriptmes) one place in all the Bible, that countenanceth fuch aconclufion. Indeed there is none. It is true , the b'afphemy ej bUfphemies (T meane the fin againft the holy Ghoft) with this

Mm mm 2 the

6 a a Above all tahjtig

the evil one (hall never touch a true believer; but I know no kinde of fin, (hort/of chat , from which he hath any fuch protection, or immunity, as makes it impofliblehefhouldforatimebefoiled by it. 1 he whole body of fin indeed is weakned in every believer, and a deadly wound given by the grace of God to his corrupt na- ture , which it (hall never claw off, but at laft dye by it. Yet as a dying tree may beare fome fruit , though not fo much, nor that lb full , and ripe, as before s as a dying man may move his hmbs , though not fo ftror.gly as when he was in health j fo o- riginal corruption in a Saint will be ftirring , though but feebly; and (hewing its fruit , though it be but crumpted and unripe j and thou haft nocaufe to be difcouragedjthatitftirs^but to be comforted that it can but ftir, O be thankful thou haft got thy enemy , who even now was matter of the field, and had thee tyed to his triumphant chariot , now himfelf on his knees, under the victorious f word of Chriftand his grace , ready to drop into bis grave, though lifting up his hand againft thee to (hew his enmity continues , when his power failes to do execution as he would.

Thirdly , faith can clear it to the foul,that thefc blafphemous thoughts, as they are commonly entertained in a Saint, are not fo great finsin Gods account , as fome other , that paffe for lefle in our account. The Chriftian commonly contracts more guilt, by a few proud , unclean,covetous thoughts, than by many blaf- phemous ; becaufe the Chriftian feldome gets fo clear a victory over thofe , as over thefe of blafphemy. The fiery darts of blaf- phemy may fcare the Chriftian more, but fiery lufts wound fooner and deeper. It was the warme fun made the travcllour open his cloak , which the bluftering wind made wrap clofer to him. Temptations of pleafure entice the heart to them -, whereas the horrid nature of the other, ftirs up the Chriftian to a more vali- ant refiftanceof them. O the Chriftian is foon overtaken with thefe, they are like poifonin fweetwine, they are down before he is aware,;- nd do diflfufe a pace into his arFed:ion5,poyfoning the Chnitiansfpirits , but thefe of blafphemy are like poyfon in fome bitter potion , either it is fpit out before it is down , or vomited upb the Chriftian be ore it hathfpread it felf far into hisaffe- ftions. : inncs arc great or fmall,by the (hare the will hath in the acting of them, and blafphemous thoughts commonly having

lefle

the jhield of faith. 64 c

lefTc of the Chriftians will and affe&ions in them, than the other, cannot be a greater (in.

Fourthly, faith tells the foul that God may have, yea, un- doubtedly hath gracious ends in differing him to be haunted with fuch troublefome guefts, or elfe they (hould not be fent to quar- ter on him, Poffibly , God faw forae other finne thou were in great danger of , and he fends Satan to trouble thee with thefe temptations, that he may not overcome thee in the other. And though a plaiftcr or poulteiTe be very offensive, and loathfome, yet better endure that a while, than a difeafe, which will hazard thy life. Better tremble at the fight of blafphemous thoughts, than ftrut thy felf in the pride of thy heart at the fight of thy gifts and priviledges. The firft will make thee think thy felf as vile as the Devil himfelf in thy own eyes • but the other will make thee prodigioufly wicked , and fo indeed like the Devil in Gods eyes.

Faith will puttheChriftian on fome noble exploits for God, thereby to vindicate bimfelf, and prove the Devils charge a lyc^s one that is accufed for fome traiterous defigne againft his Prince, to wipe off that calumny, doth undertake fome notable enter- prize for the honour of his Prince. This indeed is the fulled re- venge the Chriftian can take , either of Satan for troubling him with fuch inje&ions , or his own heart for tlTuing out fuch im- pure ftreames. When cDavid preferM Sauls life in the cave above a Kingdome , which one hearty blow might have procured him, he proved all his enemies lyars that had brought him under a fnfpition at C»urt •, Thus Chriftian , do thou by the honour of God, when it cometh in competition with fin and felf j and thou wilt ftop the Devils mouth, who fometimesis ready to make thee jealous of thy felf, as if thou wert a blafphemcr. Such heroick ads of zeale and felf-denial , would fpeak more for tby purgation before God and thy own conlcience, than thefe fodden thoughts ^ can do againft thee.

Mm mm 3- CHAP,

6* 6 Above all tal^ng

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CHAP. XIX.

The third fiery dart of de/pair, and the chief argu- ment which Satan urgetb mofi upon fouls to drive them into it (taken from the greatneffe of finne )refeUvd}as alfo the fir fi anfwer with which faith fumijbeth the foul for this pnrpofe,

■

THc third fiery dart which Satan lets flie at the Chriftian is, his temptation to defpaire. This curfed fiend thinks he can neither revenge himfelfe further on God , nor engrave his own image deeper on the crearure , than by this finne-, which at once caftecb the greateft fcornc upon God , and brings the creature neareft the complexion of Devils and damned fouls ^ who by lying continually under the fcorching wrath of God, in hells horrid zone, are blackt all over with defpaire. This is the finne , that of all Satan chefly airaes at •, other finnes are but as previous difpofition> ro introduce that , and make the creature more receptive for fuch a temptation. As the wool! hath a tin- cture o/ fome lighter colours given it , before it can be dyed into a deep graine; fo Satan hath his more lightfome and pleafant finnes, which he at firft entices to, that he may the better difpofe the a eature to this^ bu t this is kept by him as a grear fecrct from the creatures knowledg. The Devil is too cunnng a fowler, to lav his net in the birds fight he means to take j defpair is the net, other finnes are but the fhrap,whereby he covers it,and fo flatters them into it • which done , h$ hath them fafe to eternity. This above all finnes puts a man into a kind of actual poffefiion of hell. O ther fins bind over to wrath,but this gives fire to the threatning

and

the Jbield of faith. 547

and fets the foul on a light flame with horrour. As it is faiths excellency to give a being to the word of promife; fo it is the cruelty of defpair , that it gives an exiftence to the torments of hell in the confeience. This is the arrow that drinks up the fpirit, and makes the creature executioner to it felf. Defpair puts a foul beyond all relief; the offer of a par- don comes too late to him that hath turnM himfelf off the Lad- der. Other temptations have their way to efcape ; faith and hope can open a window to let out the fmoke that offends the Chriftian in any condition , be it at prefent never fo fad and forrowful • but then the foul muft needs be choaked, when k is fhutup within the defpairing thoughts of its ownfinnes, and nocrevis of hope left , to be an out-let to any of that horrour with which they fill him.

SECT, I.

I might here inftance in thofe many Media s or Arguments Sa- tan uteth to difpute fouls into defpair from, and how able faith, and onely faith is, to anfwer and refel them; but I (hall content my felfe with one to dilate upon- whichis the chief ofallSatans ftrength , and that is taken from the greatneflfe and multitude of the creatures iinnesj which When it is enlightned to fee,and hath the brawniheis of its confeience pared off, to feel with remorfe, and then, God do but allow Satan to ufe his Rhethorick in de- claiming againft the hainoufnefs of them ; the poor creature muft need- be in a doleful condition , and of neceffity fink into the depths of defpaire , for all the help it can finde from it felf within,or any other creature without doors. Perhaps fome of you , (who havefleighty thoughts of your own finnes ) think it proves but a childifh impotent fpirit in others, to be fo troubled for theirs-, and in this you (hew that you never were in .' atans frocks, pinched by his temptations ^ thofe who have, will fpeak in another language, and tell you, that the fins which are un- feltby yoi1, have layen like a mountain ofiead upon their fpi- rits. O, when a breach is once made in the confeience, and the waves of guilt poure in amain upon the foul, it foon overtops alUhe creatures fhifts and apologies , as the floe'd did the o:d

world,

5 a.8 Above all taking

world , that covered the tailed trees and higheft mountains : As nothing then was vifible but fea and heaven • fo in fuch a foul 9 nothing but finne and hell ; his finnes flare him in the face, as with the eyes of fo many Devils , ready to drag him into the bottomleffe pit -y every (illy flic dares creep upon the Lion while afleep ; whofe voice all the beafts in the forreft tremble at, when he awakes. Fools can make a mock of finne, when confidences eye is out , or fhut ^ they can then dance about it , as the Phi- liflines about blinde Samffon-y but when God arms fin with guilt, and caufeth this ferpent to put forth his fting upon the confci- cnce , then the proudeft (inner of them all flie before it. Now it is faith that alone can grapple with fin in its ftrength - which it doth feveral wayes.

SECT. I.

I% Firfi, faith gives the foul a view of the great God. It tcach-

eth the foul to fet his Almightineffe againft finnes magnitude,and his infinitude againft finnes multitude^ and fo quencheth the tem- ptation. The reafon why the prefumptuous finner fears fo lit- tle, and the defpairing foul fo much, is for want of knowing God as great ; therefore to cure them both , the ferious confiderati- onof God under, this notion is propounded, Pfal. 46. 10. Be ftiU% and know that I am God: as if he faadfaid, Know, Oye wicked, that I am God, who can avenge my felf when I pleafe, upon you , and ceafe to provoke me by your finnes to your own confuiion. Again, Know ye trembling fouls, that I amGod% and therefore able to pardon the greateft fins, and ceafe to dif- honour me by your unbelieving thoughts of me. Now faith a- lone can thus (hew God to be God. Two things are required to the right conceiving of God. Firfi, we muft give him the infini- tude of all his Attributes,that is,conceive of him not only as wife, for chat may be a mans name, but infinitely wife -s not mighty, butAlmighty,&c.

2« Secondly y this infinitude which we give to God, we muft deny

to all befides him,what or whatfoever they be. Now faith alone can realize and (is this principle fo in the heart, that the creature

fhalJ

the (biddof faith. £49

fhall ad fuitably thereunto ^ indeed none fo wicked, who will not fay, (if you will believe themj that they believe God is in- finite in his knowledge, and Omniprefent at their heels wherever they go : infinite in hi* power, needing no more to erTed their ruine, than his fpeaking it ^ but would they then in the view of thefe, go and fin (6 boldly ? They durft as well run their heads into a fiery Oven, as do it in the face of fuch a principle. Soo- thers, they believe God is infinite in mercy • but, would they then carry a hell flaming in their bofomes with defpair , while they have infinite mercy in their eye ? No, 'tis plain, God ap- pears not in his true greatnefs to fuch. Defpair robs God of his infinitude, and afcribes it to fin ; By it the creature faith, his fin is infinite, and God is not j too like thofe unbelieving Jfrae- /itt\r,Pfal. 106.7. They remembred not the multitude of his mer- cies, but provoked him at the fea, even at the red fea ; they could not fee enough in God to ferve their turne at fuch a ftraitj they faw a multitude of Egyptians to kill, and multitude of wa- ters to drown them, but could not fee multitude enough of mer- cies to deliver them : Thus the del pairing foul fees multitude of great fins to damne, but not an infinitude of mercy in the great God to fave him. Reafon alas, is low of ftature, like Zacche- w, and cannot fee mercy in a croud and prefs of finnes ; 'Tis faith alone that climbs the Promife j then, and not till then will the foulc fee Jefus, faith afcribes mercy to God with an over- fins^ lf*-%%>7* He vpiU abundant h pardon : multiply to par- don, fo the Hebr. He will drop pardons with our fins, which are moft, He -will fptb due our iniquities, and thou veilt cafi all their fins intothedepthscfthefea. This is faiths language: he will pardon with an over flowing mercy •, caft a ftone into the fea, and 'tis not barely covered, but buried many fathom deep. God will pardon thy greateft fins ('faith faith) as the fea doth a little pebble throwen into it • a few fins poured out upon the confluence, ( like a pale of water fpilt on the ground) feems a great flood • but the greateft poured into the fea of Gods mercy, are fwallowcd up and not feen. Thusjvhen the iniquity of ifraclfball be fought for, (the Scripture faith ) there ft all be none >, and the fins of fudah, they fhall not be found. And why fo? for J mil pardon, there is the reafon, Jer.$ 0.20.

Nnnn SECT.

5°

Above all taking

i.

SECT. III.

Ob)ett. O but faith the trembling foul, the consideration of Gods in- finitude, cfpccially in two ot his Attributes, drives me faftcft co defpair j Ot all other my perplexed thoughts, when I think,how infinitely holy God is, may I not fear, what will become of me an unholy wretch f when again 1 look upon him as juft, yea, in- finitely juft, how can 1 think he. will remit fo great wrongs as I have done to his glorious Name I

AnUv. Faith will, and none but faiths fingers can untie this knot, and

give the foule a fatisfa&ory anfwer to this queftion. And firft for the firft Attribute, The Holinefs of God.

Faith hath two things to anfwer. Firft, that though the in- finite holinefs of Gods nature doth make him vehemently hate fin, yet the fame doth ftrongly encline his heart to fhew mercy to finners. What is it in the creature, that makes him hard-tiearted.butfinoe ? The tender mercies of the wicked are cruel, Prov 12. -Q. if wicked, then cruel-, and the more holy, the more merciful ^ hence it is, that ads of mercy and forgivenefs, are with fo much difficulty drawn (many times) from thofe that are Saint«,even like milk out of a warded breaft ; becaufe there are remainders of corruption in them,wbich caufc fometohave hard* refs of heart, andunwillingncfs to that work; Be mt overcome with eviljbut overcome evil with good, filth the ApoftJc,2?0»z. i 2.2 t. implying, it is a hard work which cannot be done, till a victory begorovertheChriftiaus own heart-, who hath contrary paf- fiors, that will ftrongly oppofefuch an ad. How oft, alas, do we hear fuch language as this, from thofe that are gracious ? my patience is fpent j I can bear no longer, and forgive no more : but Cod, who i& purity without drofs- holinefs, without the leaft allay ar d.rn xtureoffinne, hath nothingto fourc his htart rnfobny uritnerofulnefe. Ky- J ingevil, (faith (hrift) know hove to give gW gifts ity* year clilaren-, hsw much more , Jbali your Father rrLick u m Irh&ven gix e good things to them that fui^ him r Mat. 7. 1 fj thrifts defig'. m this place, is to help them to larger apprehenfions concerning the rnercifoLnefs of Gods

heart ;

the fhiMnf faith. 65 1

heart j which that he may do, he directs them to the thoughts of his holinefs, as that which would infallibly demonixrate the fame. As if Chrift had faid,Can you perfwade your hearts, (di- ftempered with finful paffions J to be kinde to your children? how much more eafie is it to think, that God who is holinefs itfelf, will be lb to his poor creatures, proftratc at his ka for mercy ?

Secondly , faith can tell the foul, that the holinefs of God is no *•

enemy to pardoning mercy ^ for 'tis the holinefs of God, that obligeth him to be faithful in all his Prornifcs •, and this indeed, isasfullabreaftofconfolition, aslknowany, to a poor trem- bling foul : when the doubting foul reades thofe many precious Promifes which are made to returning finners ^ why doth he not take comfort in them ? furely, itisbecaufethe truth and faith- fulnefs of God to perform them, is yet under fomedifputeinhis foul. Now, the ftrongeft Argument that faith hatb, to pur this queftion out of doubt, and make the finner accept the Promife as a true and faithful Word, is that which is taken from the holinefs of God, who is the Promife-Maker. It muft be true (faith faith,) what the Promife fpeaks • it can be no other, becaufe a holy God makes it ; Therefore God, to gain the more credit to the truth of his Promife in the thoughts of his people, prefixeth fo often this Attribute to his Promife, / mil help thee , faith the Lordy and thj Redeemer, the Holy One of ifrael, Ifa. 41 . 14. That which in theHebre w is UMercies\vi the Septuagint is often r<t o<nx^ Holy things. See l[a. 55.3. Indeed the mercies of God are founded in holinefs, and therefore are fure mercies. The reafon of mans unfaithful nefs in Promifes,proceeds from forne unholmefs in his heart ; the more holy a man is, the more faithful we may exped him to be . a good man ( we fay) will be as good as his word • to be fure, a good God w. 11 . How many times did La- ban change Jacobs wages after promife t but Gods Covenant with him was inviolably kept, though hcob was not fo faithful on his part as he ought •, And why ? but btcaufe be had to do wirhaholyGodinthisj but with a finful man in the other ; whofe paffions altered his thoughts,and changed his countenance towards him ; a<; we fee the clouds and winde do the face of the heavens, and temper of :he feafons.

We come to the fecond Attribute, which fcares the tempted

Nn n n 2 o ful,

£ej 3 Above all taking

foul, and fcems fo little to befriend this pardoning Aft of Gods mercy. And that is, his Juftice, which proves often matter of amazement to the awakened finner, racher than encouragement, efpecially when the ferious thoughts of it poflcfle his heart ; In- deed (my brethren) the naked confideration of this Attribute, (rent from the other) and themufingonit, without a Gofpel- Comment, through which alone it can be fafely and comfort- ably viewed by afin-fmitten foul J muft needs appale and difpirit him whoever he be, yea, kindle a fire of horrourin his bo- fome: for the creature feeing no way that God hath to vindi- cate his provoked juftke, but by the eternal deftrudion and dam- nation of the (inner, cannot without an univerfal confternarion of all the powers of his foul, think of that Attribute, which brings to his thoughts fo fearful an expectation and looking for of judgement. Hematt, though a holy man, yet even loft his wits with mufing on this fad fubjeft, P/4/.88. i ?, 1 6. while Jfuffer thy terrours, I am difttatled. But faith can make good work of thisalfo; faith will enable the foul to walk in this fiery Attri- bute, with his comforts unfinged , as thofe three Worthies, 'Daa-S. did in the flaming furnace - while unbelieving finners are icorched, yea, fwallowed up into defpair , when they do but come in their thoughts near the mouth of it. There is a three- fold confideration with which faith relieves the foul, when the terr our of this Attribute takes hold on it.

SECT. IV.

j t Firft, faith (hews, (and this upon the beft evidence) that God

may pardon the greateft finner,if penitent and believing, without the leaft prejudice to his juiticc.

2. Secondly, faith goes further,and fliews,that God in pardoning

the believing finner, doth not only lave his juftice, but advance the honour of it.

3 Thirdly, that God doth not only fave and advancehis Juftice

in pardoning a believing foul-, but fas things ftand now,) he hath no other way to fecure his juftice, but by pardoning the believing fouje his fins, bertiey never fo great. Thefe three

well

I.

the Jhield of faith. 653

well digeftcd, will render this Attribute as amiable, lovely, and comfortable to the thoughts of a believer, as that of mercy it felf.

Firft, of the firft, faith fhews, (and that upon the beft evi- dence,) that God may pardon its fins, though never fo great and mountainous, with fafety to the juftice of God. That que- ftion is not now to be difputed, whether God can be juft and righteous in pardoning finners. This (faith faith) was debated and determined long ago, at the Counfel- board or Heaven by God himfelf, before fo much as a vote, yea, a thought, could pafle from Gods heart for the benefit of poor finners ; God ex* preflcth thus much in the Promife, Hofeaz. 19. I will betroth thee unto me for ever , yea, 1 will betroth thee unto me in riglote* oufnt ft and in judgement. Who is this that God means to mar- ry ? one that had played the whore, as appears by the former part of the chapter. What doth he mean by betrothing? no other, but that he will pardon their fins, and receive them into thearmesofhis love and peculiar favour .- but how can the righteous God take one that hath been a filthy {trumpet, into his bofome? betroth fuch a whorifh people, pardon fuchhigh climbing fins? how ? Mark, He will do it in judgement and in rigbteeufne/s. As if God had faid, Trouble not your thoughts to clear my juftice in the act ; I know what I do •, the Cafe is well weighed by me. It is not like the fudden matches that archudledupbymen in one day, andrepentedofonthenext f But is the rcfult of the Counfel of my holy Will fo to do. Now when Satan comes full mouth againft the believer with this ob- jection, What, fuch a wretch as thou find favour in the eyes of God ? faith can eafiiy retort. Yes Satan, God can be as righ- teous in pardoning me, as in damning thee. God tells me, * f is in judgement and in righteoufnefs. I leave thee therefore to difpute this cafe out with God, who is able to juftifie hi* own ad. Now, though this in the lump were enough to refel Sa- tan, yet faith is provided with a more particular evidence, for the vindication of the juftice and righteoufnefs of God in this his pardoning ad. And this is founded on the full fatisfadion which Chrift hath given to God for all the wrongthe believer hath done him by his fin. Indeed, it was rh? great undertaking of Chrift, to bring Juftice to kifs Mercy •, that there might not

ND.nn.3 te.-

654 ^ Above all taking

be a duienung Attribute in Go.i , when this vote IhouKi palfe , but the ad ot pardoning mercy mi^ht be carried clear, mHq contradicente. Therefore thrift, before he follickes the tinners caufe with God ' by requcft , perform es firft the oiher of fati?fa- Ction by facrifce: He pays, and then prays , tor what h: hath paid ,■ prefenting his Petition in the bvhaltot belLving Hnners, written with his own blood, th.it fo juliice migbc not -oifdain to read or grant it. I will not dtlpute, whether ( >od could v- by a Prerogative mercy ('without a fatisfa&ion ) have ifliied out an acl: of pardon •, but in this way of fatisfaclion, the righteoufhefs of God ( I am fure^ may be vindicated in the confidence of the greateit tinner on earthy yea, the devil himfelf is but a.faint Dif- putant , when faith pinches him with this Argument : 'cis a trench, which he is not able to climbe. Indeed God laid our falvation in this method , that even we weak ones might be able to jultifie him, in jufiifying us, to the head of the moil malici- oufeit devil in hell. Perufe that incomparable place,\vhich hath balme enough in it, to heal the wounds of ail the bleeding con- fciences in the world , where there is but faith to drop it in ; and for ever to quench the fire of this dart, which is headed with the juftice of God, Rom. '5.24,2 $&6. Bring jujiifed freely by his grace, through the Redemption that is in fefus (, hrift, whom C/od hathfet forth to be a propitiation, through faith in his blood, to de- clare his righteoufnefs for the remiffon of fins that arc pafv,throuoh th< forbearance of God:To declare, Ifay , at this time his righte- oufnefs,that he might bejtift, and the jufiifier of him which belie- veth in Jefus. O what work will faith make of this Scripture? a foul caftled within thefe walls is impregnable ; Fir (I, obferve , Chriit is here called a propitiation, or if you will, ^propitiatory^ IhcL^tiv, alluding to the M rcy-feat , where God promifed to meet his people , that he mLht converfe with them, and no dread from his Majeltyfall upon them, Exod. 2<j. Now, you know, the <JMcrcy-fe*t was placed over rhe Ark, to be a cover thereunto , it being the Aik,wherein the holy Law of God was kept, from the violation of which, all the fears of a guilty foul arife ; Therefore 'tis obiervableftrnt the dimenfions of the one, were proportioned to the other ; The M<. cy-feat was to be as long, and broad to the full, as the ^n^was,tlut no part there- of might be umhadowed by it; verfe 1 d. compared with ver.17.

Thus,

the Jbield of faith. 65 5

Thus, Chrifl our true VrofuUtery, covers ail the Law, which elfewouldcomeinto accufe the believer ^ but not one threate- ning now can arreft him, fo long as this fcrcen remains for faith tointerpofe, between Gods wrath 2nd the foule. Juftice now, hath no mark to level at j God cannot fee the nr.ner for Chiifl: that hides him. This is not the man (faith wrath) that I am to ftrike. See how he flies to Chrift, and takes Sanctuary in his fatisfa&ion, and fo is got out of my walk and reach, thac being a privileged place, where I muft not come to arreft any. Jt is ufual, you know, in battels, towearea Ribband, riandxef chief, or fome fuch thing, to diflinguifh friends from foes. Chriiis fa- tisfa&ion worne by faith, isrhe figne that diftinguifheth Gods friends from his enemies -, The fcariet thread on <Rahabs win- dow, kept the deftroying fword out of her houfe • aad the blood of Chrift pleaded by faith, will keep the foul from receiving any hurt at the hands of divine juftice.

Secondly, obferve , what hand Chrift hath his Commifiion from, whm God hath fet forth, to be a propitiation through faith in hit blood. Chrift, we fee, is the great Ordinance of heaven ; him the Father haihfealedy be is tingled out from all others, Angels and men, and fet forth astheperfonchofenofGod, to make a- tonereent for finners, (as the Lamb was taken out of the flock, and fet apart for the Pafeover.) When therefore Satan feu forth the believers fins in battel- array againft him, and confronts him with their greatnefs j then faith runs tinder the (belter of this Caftle, into the holesofthts Rock Surely ( faith faithjmy Saviour is infinitely greater than my greateft tins. I ihould im- peach the wifdom of Gods choice, to think otherwife. God, who knew what a heavy burthen he hsd to lay upon his fhoulders, was fully fatisfledof his ftrength to be.^r it. He that re/ufed facrifice?nd burnt off-ring for their inf ffieiency, would not have called him, h*d he not been al- fufTicient for the work. Indeed, herelesthe veight ofthe whole building; a weak faith may fave, but a weak S-viour cannot • faith hach Chrft to plead for it, but Chrjft hath none to plead for fin • faith leans on Chriftsarm; but Chrift ftaod upon h.sown legs, and if he had funk under the burthen of our finnes, he had been paft the reach of any creature in heaven or earth to help him up.

Thirdly, %

656 Above nil taking

Thirdly, obfervcthereafon, why God chofe this way of if- fuing out his pardoning mercy ^ and that is, to declare his righteouf- nefsforthe remiffion of (tunes. Mark, not to declare his mercy, that is obvious to every eye. Every one will believe him mer- ciful, that is forgiving-, but to conceive,how G od fhould be righ- teous in forgiving (innersithis lies more remote from the creatures apprehenfions i and therefore it is ingeminated and repeated, ■ver.26. To declare , I fa) , at this time bis right eeuftcefs^ that he might be '/»/?, and the jnftifier of him which believeth in fefits. As if God had faid, I know why it fcems fo incredible (poor tin- ners) to your thoughts, that I fhould pardon ail your iniquities, fo great and many ; you think, becaufc 1 am a righteous God*, that I will fooner damne athoufand worlds of finners, than af- .perfe my juftice, and bring my name under the leaft fufpicionof unrighteoufnefs, and that thought is rhofttruc. I would in- deed damn them over and over again, rather than ftainethe ho- nour of my juftice, which is my felf ; but I declare, yea, again I declare it,and command you,and the greateft finners on earth, up- on pain of damnation to believe it ; that I can be juft, and yet trie juftifier of thofe finners who believe in Jefus j O what boldnefTe may the believer take at this news ? methinks I fee the foul, that was even now pining to death with defpair, and lotting upon hell in his thoughts (as one already free among the dead,) now revive and grow young again at thefe tidings -, as Jacob, when he heard Jofeph was alive : What ? Is juftice(the only enemy I fear'd,and Attribute in Gods heart, which my thoughts fled from) now* be- come my friend ? then chear up my foul, Who (hall condemn , if God juftifies ? And how can God hirafelf be againft thee, when his very juftice acquits thee ?

SECT. V.

Objetl, But Satan will not thus leave the foul h Doeft thou , poore creature, (faith he) believe this ftrange Divinity ? is it juft for God to pardon thee for the fatisfa&ion that another makes? one man commit the murder, and another man that is innocent hang'd for it ; call you this juft ; the Law demands the perfon

finning

/ be fhkld of faith . 657

— ! ■ — * —r

finning to be delivered up to juftce- we finde no mention of a furety to be allowed by the Covenant , in the day that thou eatefi thou foalt die.

Firft, faith teaches the foul to acquiefce in the declaration that * r God mak^s of his own minde. Now though the threading at n^w% firft acquaints us with the iinners name only-, yet faith (indes a graci )us relaxation of thatthreatningintheGofpel-Co^enantj where to the believers everlafting comfort, God promifeth to ac- cept the (inners debt at ChriiVs hand , whom therefore we finde arretted upon our action, Efa. $i$. We was wounded for our tranfgreffions , he was bruifed for our iniquities , the chaftifement ef our peace was upon him, and with his prices we are healed. Here is bottom ftrong enough for faithjo reft on. And whyfhould we ((hallow creatures J ruffle Gofpel truths, to the enfnarling our own thoughts, by thinking to fathom the bottomlefle depths of Gods juftice , with the fhort cordage of our reafon, which we fee dunced by the meaneft piece in Gods work of creation ? faith fpies a devil in this beautiful Serpent,Reafon,which for its fmooth tongue Satan ufeth on a mifchievous defigne to undermine, as o- ther, fo in particular, this one moll fweet and fundamental truth of the Gofpel , I meane the fatisfaction of Chrift ; and therefore faith protcfts againft the illegality of reafons court. What indeed hath reafon to call before her lower bench thefe myfteries of our faith , that are purely fupernatural , and fo not under her cogni- zance > and O that thofe , in this proud age of ours, would conft - derit, who go to law (as I may fofay) with the higheft Gofpel truths, before this heathen Judge, Reafon ; whereby they evacuate one great end of the Gofpel, which is to facrifice our (hallow rea- fon on faiths Altar, that fo we might give the more fignal honour to the truth of God, in believing the high myfteries of the Gofpel upon his naked report of them in the Word, Reafon with its little fpan cannot comprehend them,

Secondly, the believer can cleare God as juft in receiving the 2- debt at Chrifts hand, from that neer union that ts betwixt Chrift and his people The husband may lawfully b£ arretted for his wives debt , becaufe this union is voluntary •, and it is to be fup- pofed , he did , or ought to have confidered what her eftate was before he contracted fo near a relation to her. A fuite may juftly be commenced againft a furety , becaufe it was bis own a A

O 0 0 o to

£^g Above all taking

to engage for the debt. To bs fure,Chrift was moft free in enga- ging himfelf in the Tinners caufe.He knew what a fad plight mans nature was in i and he had an abfolute freedome to pleafe him- ifelf in his choyce ^ whether he would leave man to perifh,or lend his helping hand towards his recovery 5 he hadalfoan abfolute power of his own life, which no meer creature hath • fo that it being his own offer (upon his Fathers calij to take our nature in marriage, thereby to intereft himfelf in our debt, and for the pay- ment of it, to disburfe and pourc out his own precious blood to death , how dare proud rlefh call the jufticeof God to the barre, and bring his righteoufnefle in this tranfa&ion into queftion, for whichGodpr mifed himfelf the higheft expreffions of love and tbankfuneffe at his creatures hands ?

Secondly, faith doth not only bear witnefle to the juftice of G^d , that he may pardon a poor beleeving finner, and yet be juft • but it (hews that he may advance the honour of his juftice by pardoning the believing foul , more than in damning the impenitent finner. And furely God had no leffe defigne in the Gofpel Covenant than this ^ he that would not the death of a finner, but to vindicate his juftice ; would not certainly have con* fented to the death of his only Son, but for the higher advance, and urther glorying of his juftice in the eye of his creature: Chrift faith, he came not fitly, that we fir.nersmght have life, but that we wight have it mo>e abundantly, John 1 0. that is, more a- bnndantly than we (hould have inherited it from innocent Adam. May we not therefore fay, that «~hrift did nor die 9 that God ma^ht only have his due debt, but that he might have it morea- bundantly payed by Chrift,tban hecouldhave had it at the crea- tures hands? but more particularly the jufticeof Cod will appear here cloathed with four glorious circumftances, that cannot be found in the payment which the finner by hi* own perfonal fuf- ferings makes unto it,

Firft , if we confider the perfon, at whofe hand divine juftice receives Ltisfac'bon. When the (inner is damned for his own fins, it is bit 3 poor-forty creature that is punifhed • ! ur when Chrift fufFereth. the d«-bt is paid by a more honourable hand : (-od hath ft from n.terhat is near to himfelf , yea. equal with himfelf A' wake Of^ordagainfi my fhepherd , andag inff the man that is mj fellow JaU hike Lw-A of B (Is Zech, 13. 7, who will not fay, a

Judge

the flAeld of faith. 6^y

Judge gives more eminent teftimony of his juftice, when he con- demns his own Son, than when he arraigns a ftranger ? Here God indeed declared hi* utmoft hatred to finnc, and inflexible love to juftice, in that he fpared not his own Son , but delivered him up for us all.

Secondly , if we confider the manner how the debt is paid, 2. when the (inner is damned,itisin a poor beggarly waj by retaile^ now a few pence , and then a few more^ he is ever paying, but never comes to the lait farthing j and therefore muft for ever lye in prifon for non-payment. But at Chrifts hands God receives all the whole debt in one lump , fo that Chrift could truely fay, It isfinijhed, John 19. 30, as much as if he had faid, there are but a few moments , and the work of redemption will be finiihed. I have the fummenowin my hand to pay God his whole debt,' and as foon as I have bowed my head, and the breath is once out of my body, all will be finifhed. Yea, he hath his difcharge for the receit of the whole fumme due to Gods juftice, from the mouth of God himfcJf, in which we finde him triumphing , Efa. <$. 8 • He is near that jafiifieth me, who will contend with me ? yea, ft ill more , Chrift hath not only difcharged the old debt, but by the fame blood hath made a new purchafe of God for his Saints. So that God , who was even now the creditor , is become the debtor to his creature , and that for no lefle than eternal life, which Chrift hath paid for , and given every heleever authority, humbly co claim of God in his name. See them both in one place, Heb. 1 0. 1 3 , 14, 1 5 , Bttt this mant after he had offered one facri* ficefor ftnnesfor ever /ate down on the right hand of (jod.from hence- forth exfetting till his enemies be made his foot- ftoole^ for by one of- fering he hath perfeEledfor ever them that are fanUif>ed. He hath not only croft the debt- book for believers, but prfeftedthem for ever ; that is, made as certaine provifion for their perfection in glory, as for their falvation from hells punifhment, From which he exhorts them, ver.22. to draw near in full ajfarance of faith} Let us not fear, but we (hall receive at Gods hands, what Chrift hath payed for.

Thirdly,when God damns the finner,his juftice indeed appears. 3 • Thofe condemned mifcreants have not one righteous fyllable to charge their Judge withal -, but mercy is not Teen to fit fo glori- ous on the throne in this fentence pronounced on the finner.

Oooo 2 But

£':o Above all taking

But when Chrift fuffered, juftice and mercy met- indeed jufticc ap- pears never moie orient in God or man, than when it is in con- junction with mercy. Now in the Lord Chrifts death, they fhone both in all their glory, and did mutually fete ffeach the other. Heie the white and the red, the rofes and the lilyes were fo admi- rably tempered, that it is hard to fay, which prefents the face of » juftice moft beautiful to our eye, Gods wrath upon Chrift for us, or his mercy to us for his fake. 4. Fourthly, when God damns the (Inner, jufticc is glorified only

paflively. God forceth his glory from Devils and damned foulsj butt! ey do not willingly pay the debt. They acknowledge God Juft, b^caufe \ hey can do no other, but at the fame time hate him, whik they feeme to vindicate him -, now in the fatisfa&ion that Chrift gives ; juftice is glorified actively, and that both from. Chrift, who was not dragged to the croffe, or haled to his fuffcr- ings, as the damned are to their prifon and torment. Tut gave him f elf for us, an tjfering^ and a facrifice to God , Ephef5 2. furtering as willingly for us, as ever we finned againft him. And alfo from believing fouls , who now fing praifes to the mercy and juftice of God that redeemed them ^ and will for ever in heaven run divifion on the fame note ; now by how much the voluntary fufferings of Chrift are betrer than the forced torments of the damned ; and the chearful praifes of Saints in heaven more me- lodious in Gods tare j. than the extorted acknowledgements of damned fouls in hell ; by fo much the juftice of God is more glo- rified by Chriftsfufferings, than thei;s. O what incomparable boldneffc may this fend the foul withal to the throne of grace ? who , when he is begging pardon for Chrifts fake , may without any hazard to his eternal falvaticn, fay ; Lord, if my damnation will glorifie thy juftice more , or fo much as the death of Chrift for me hath done, and the everlafting praifes (which my thankful heart (hall refound in heaven to the glory of all thy Attri- butes for my falvationj will do, let me have that rather than this. 3. Thirdly /ai'h doth not only fee juftice preferved yea advanced

in this ad of paidonmg mercy ; but itv. illtei; the foul (andean make goodjv, hat it faith; that God (as things now ftand) cannot be juft, if he do h not pardon »he (innes of a repenting believing foul, how great ioevtr they have been* One great part of juftice

confifts

the Jhield of faith.

conlifts in a faithful and punctual performance of promifes : he is, (we fay) a juft man, that keeps his word. And can God be a juft God if he doth not ? The word is gone out of his hk uth, that he will forgive fuch. Yea, he is willing to be accounted juft or un- juft by us, as he makes performance thereof. See where he layes this his Attribute to pawn, upon this very account, if okn i . 9. if •p?t eonfeffe our finnes, he is juft and faithful to forgive m our fins ^ and tocleanfe m from all unrighteeufnejfe, he doth not fay mercifulybat juft • as the Attribute, which we moft fear ihould vote againft us; this he would have us know, is bound for the performance of the proraife. It was mercy in God to make the promife ^ but juftice to performe, what mercy hath promifed, Micah 7. 20. Thou wilt per forme the truth to Jacob^ and the mercy to Abraham , God was not bound to make a promife to Abraham and his feed- but ha- ving once patted his Word to him , it was truth to Jacob , who was heire to that bond to which God had left in his Fa- thers hand.

66

CHAP. XX,

Faiths fecond Anfwer to Satans Argnment^taken. from the greatneffe ofjlnne^ thereby to drive the fovj to dejpair : where faith oppofeth the great- mjje of the promifes^ agamjt the greatneffe of the- fouls finnes.

UEcondly. faith quenches this temptation to defpaire, drawn

fromthe greatneffe of finne , by oppofing the greatneffe of

the promifes, En finnes greatneffe- faith can only fee God in his

greatneffe ; and therefore none but faith can iee the promifes in

O 0 0 0 3 their .

65a Above all taking

their greatnefie : bccaufe the value of promifes.is according to the worth of him that makes them : hence it comes to paflc,that pro* mifeshavefo little efficacy on an unbeleeving heart, either to keep from fin , or to comfort under terror for fin. Promifes are like the cloaths we wear ; which if there be heat in the body to warme them, then they will warme us : but,if they receive no heat from the body, they give none to it ♦, where there is faith to chafe the promife, there the promife will afford comfort and peace a- fmndantly ; it will be as a ftrong cordial glowing with inward joy in the creatures boforae, but on a dead unbelieving heart, ic lyes cold and ineffectual ; it hath tao more effect on fuch a foul, than a cordial that is poured down a dead mans throat, hath on him. The promifes have not comfort actually and formally as fire hath heat : then it were only going to them,and we fhould be warme, taking them up in our thoughts, and we fhould be com- forted; but virtually, as fire is in the flint, which requires fome labour and Art to ftrike it out and draw it forth. Now none but faith can learn us this skill of drawing out the fweetnefTe and ver- tue of the promife} which it doth thefe three wayes among ma- ny others.

SECT.I.

Firft, faith leads the foul to the fpring.hcad of the promife, where it may ftand with beft advantage , to take a view of their greatnefTe and precioufnefTe. Indeed we underftand little of things,till we trace them to their originaIf,and can fee them lying in their caufes. Then a foul will know his fins to be great , when he fees them in their fpring and fource,flowingfrom an invenom'd nature , that tcemes with enmity againft God. Then the finner will tremble at the threatnings , which roul like thunder over his head, ready to fall every moment in fome judgement or other upon him j when he fees from whence they are fent, the per- fect hatred that God bears to fin , and infinte wrath with which he is inflamed againft the finner for it. In a word, then the poor trembling foul will not count the confolation of the promifes imall , when it fees from what fountaine it flows, the bofome of Gods free mercy. This indeed is the Original fource of all pro- mifes

the Jhield of faith*

mifcs. The Covenant it felf, which comprehends them all,is cal- led Mercy, becaufe the produd of mercy , Luke i. 72. To per- forate the mercy promifed to our Fathers , and to remember hu holy Covenant. Now, faith faith, if the promifes flow from this fea of Gods free mercy^then they muft needs be infinite as that is,bound- lefTe and bottomleffe , as that is -t fo that to reject the promife, orqueftion the fufficiency of the provifion made in it upon this account, becaufe thy fins are great or many, calls a difhonorablc reflection on that mercy , in whofe womb the promife was con- ceived- and God will certainly * bring his action of defamation againft thee, for afperfing this his darling Attribute, which he can lead endure to fee flandered and traduced. God makes ac- count you have done your worft againft him, when once you re* port him to be unmerciful, or but leant in his mercy. How great a (in this is, may be conceived by the thoughts which God hath of this difpofition and frame of fpirit in his creature. An unmer- ciful heart, is (uch an abomination before the Lord , 'that it hath few like it. . This lyes at the bottome of the heathens charge , as the fediment, and grofleft part of all their horrid fins, Rom, 1.3. they were implacable, unmerciful, Now,to attribute that to God, which he fo abhors in his crcature,muft needs make a heart tender of the good name of God to tremble and exceedingly feare. It was a dreadful punifhment God brought upon fehoram King of fudoth, Chron. 2. 2 1. whom hefmote in his bowels with an incurable difeafe^hat after two years (torment) his very bowels fell out. And why did this foare and heavy plague befall him ? furely to let him know his want of bowels of mercy to his brethren and Princes8 whom he moft cruelly butchered. He had not bowels in his heart, and he therefore (hall have none in his body. Now dareft thou f faith faith) impute want of bowels to God, that he will not fhew mercy to thee * who penitently feeks it in Chrifts Name, when thou feeft what teftimony he gives of his incenfed wrath againft thofe men , who have hardned their bowels againft their brethren ^ yea, their enemies? O have a care of this- To ..hut thy own bowels of companion from thy brother in need,isa grie- vous finne, and brings it into queftion, whether the love of God dwdsinthee, 1 John 3. 17. But, to afperfe the merciful heart of God, as if his bowels of companion were (hut againft a poor foul in need, that defires to repent and rcturne, is tranfeendantly

the.

56± Above all taking

the greater abomination, and puts it out of all queftion (where it is perfifted inj that the love oi God dwcls not in him. It is im, poflible that love toGodftiould draw fuch a mislhapen portras- ture of God as this is.

SECT. II.

i# Secondly, faith attends to the end of the promifes, which gives

a further profpect of their greatneflfe. Now the Word, which is the light faith goes by,difcovers a double end of promifes, efpeci- aily of the promife of pardoning mercy.

Firft, the exalting and magnifying the riches of free-grace, which God would have appear in all its glory (To far I meane, as it is pofiSble to be expofed to the creatures view,for theful fight of Gods glory ,is an ob je& adequate to his own eye,and noneelfe)fee this counfel and myfterious defigne fweetly opened, Epbef.chap.i. ver.6. p, ii, 12. The fummesofall which, will amount to this5 That God in himfelf hath taken up a purpofe of pardoning, and faving a company of poor loft finners for Chrifts fake ^ and this he hath proftiulged in the promifes of the Gofpcl; And the plot of all is,that he might gather thefe all together at laft in hea- ven, fome of which are already there, others of them at prefent on earth, and fome yet unborn, and when they (hall all meet to- gether in one glorious quire there , that there they may by their . triumphant fongs , and Halilujahs, fill the heavens with praisful acclamations of thankfulnefle to the glory of that mercy, which hath thus pardoned and faved them. Now, faith obferving the praife of Gods mercy to be the end aimed at by him in the pro- mife • comes with good news to the trembling foul, and tells it ; that if God will be but true to his own thoughts,and keep his eye ou that mark, where at firft he hath fet it ; impoflible it is, that he Ihould rejeft any poor penitent finner, meerly for the great- neiTe of the finncs he hath committed. It is the exaltation of his mercy ( faith faith) that God hath in his eye, when he promifech jpardon to poor finners. Now,which exalts this moft, to pardon little or great finners ? whofe voyce will be higheft and flirilleft in the fong of praife, thinkeft thou } furely his, to whom moft is forgiven^ and therefore God cannot,but be moft ready to pardon

the

the jhiddof faith. 6b^

the greateft finners, when trucly ^enirent. A Phyfician that means to be famous, will m<t tend away ihofe that rroft need his^kill and art-, and only pra&jce upon fuch difeafes as are flight and ordinary. They are the great curcs,whtch ring fat and near: when one given over by himielt and others, as a dead man, is by the skill and care of a Phyfician, refcucd out of the jawes ot death, that feem'd to have enclofed him , and railed to health • This commends him to all that hear of it, and games him mure repu« tation,than a whole years pra&ice in ordinar* cures. The great revencw of praife, is payd into Gods Exchequer from thofe who have had great fins pardoned • He that hath five hundred pence forgiven, will love more than he that hath but fifty , by C hrifls own judgement,Zr«^.7.43 . and where there is m ft love, there is like to be moft praife-, love and praife being fyrabolical, the one foon refolving into the other. The voice of a Manafes, a Magdalen^ and a Paul, will be heard (as I may fo fay J above all the reft in heavens confort. The truth is, greatnefs of fin, is fo far from putting a bar to the pardoning of a penitent finner in Gods thoughts -, that he will pardon none ( how little finners foever they have been) except they fee and acknowledge their fins to be great, before they come to him on fuch an errand. And therefore he ufeth the Law, to make way (by its convictions and terrours on the confeience) for his pardoning mercy, to afcend the throne in the penitent finners heart, with the more magnifi- cence and honour, Rom.%10 The Law entred (that is, it was promulged at firft by Mofes^nd is ftill preached ) that the '.fence might abound; (that is,th the confeience, by a deeper fence and re- morfej And why fo ? but that, where fin abounded, grace might much more abound. We rauft needs fhape our thoughts of the mercy that pardons our fins, fuitabletorhe thoughts, we frame to our felves of the fins we have committed ; if we conceive thefe little, how can we think the other great ? And if we tremble at the greatnefs of our fins, we muft needs triumph and exult at the tranfeendency of the mercy, which fo far exceeds their bulk and greatnefs. He that wonders at the height of fome high rhountaine, would much more wonder at the depth of thofe wa- ters , which fhould quite fwallow and cover it from being feen. The fecond end of the promife, is, the believers comfort. The

p p p p Word,

C66 Aho<ve all taking

Word ,efpecially this part ofit,was on purpofc writ, that through faticr.cc (wdcewfvrt of the Seizures they might have hope, Rom. 15.4. God was willing to givepoore (inners all the Security and fatisfa&ion that might: be, concerning the reality of his intentions and immutability or thiscounfel^ which his mercy had refolved upon from eternity, for the faving of all thole who would em- brace C hrift, and the termes offered through him in the Gofpel -y which that he might do, he makes publication thereof in the Scripture, where he opens his verv heart, andtxpofeth thepur- pofes of his love,( that from eveilafting he had taken up, for the (alvation of poor finrers) to their own view,tn the many precious promife9 f that run like veins throughout the whole body of the Scriptures)and thefe with all « he feals & ratifications, which either' his wifdome could find, or mans jealous unbelieving heart defirc. And all this, on a defign to filence the querulous fpirit of poor tempted fouls, and make their life more comfortable; who, purfued by the hue and cry of their high climbing fins, take fan- &uary for their lives in Chrift Jefus. As we have it , in tot idem verbis, Heb.6. 18. That by two immutable things, in *? hich it was impoffible JorGoA to lye > we might have afirong confolation, who have fled for refuge fo lay held on the hope that isfet before us. And becaufe that thts.of the great nefs and multitude of the creatures fins, is both the heavyeft milflone, which the devil can find, to tye about the poor finners neck, in order to the drowning him in defpair; and that knife alfo, which is oftneft taken up by the tempted finners own hands for the murthering his faith •, there- fore the more frequent and abundant provision is made by God againft this, Or, read for this purpofe thefe choyce of Scriptures, £*<*}. 34.5. ]er. 3, the whole chapter, If*. 1. 18. Jfn.ch.$$. 7,8,9.<«w/2i. Heb.j. 2$. EpisJ.i foh.1.9. Thefe, and fuch like places, are thellrong holds which faith retreats into, when this battery is raifed agsinft the foul. Canft thou for (hame be graveld (faith faith,0 my foul,) with an argument drawn meerly from the greatnefs of thy fins ? which is anfwered in every page almoft in the B: Me, and r<; confute which, fo considerable a part of Scripture was writ ? Thus faith lifleth Satan away with this his argument, ( that he counts fo formidable ) as they would do a wrangling Sophifter out of the Schcoles, when he boldly and ridiculoufly denies fomc known principle acknowledged by

all

tie fit Id of faith. 6 b

all for a truth,that have not loft their wits. But, Iwouldnotbe heremiftakcn ; God forbid, that while I am curing defpair, I fhouldcaufe prefumption many. Thcfetwo diltempers of the foul,are equally mortal and dangerous, and fo contrary, that Jike the cold ft o make, and the hot liver in the fame perion , while the Phyfician thinks to help nature in the one, to a heat, for digefting its food, he fometimes unhappily kindles a fire in the other, thac deftroys nature it felf. Thus, while we labour to cheere the drooping fouls fpirits, and ftrengthen him to retain and digeft the promifefor his comfort, we are in danger of noui idling that feaverifh heat of prefumpruous confidence, which is a fire, will fooneatoutallcaretopleafe, andfeare to dtfpleafe God , and confequently all ground of true faith in the f >ul. Faith and fear, being like the natural heat and radical m< ifture in the body, which is never well, but when both are prefer ved . The Lord takes pleafure in them that fear e himy and hope in his mercy . Let me therefore caution thee Chriftian : Asthoumeaneft to find any relief from the mercy of God in a day of diftrefs : Take heed thou doeft not think to befriend thy felf with hopes of any fa- vour thou mayft find from it, though thou continued thy friendlhip with thy lufts. A defigne as infeafible, as to reconcile light and darknefs, and bring day to dwell with night. Thou necdeft not indeed fear, to believe the pardon of thy fins (if thou repenteft of them ) meerly becaufe they are great . but tremble to think of finning boldly, becaufe the mercy of God is great. Though mercy be willing to be a fanduary to the trembling (in- ner, to flicker him from the curfe of his fin ; yet it disdains to fpread her wing over a bold (inner, to cover him while he is naught with his luft . What > fin becaufe there are promifes of pardon,and thefe promifes made by mercy, which as far exceeds our fins,as God doth the creature? Truely , this is the Antipodes to the meaning,that Gods mercy had in making them, and turns the Gofpel with its heels upwards. As if your feivant fhould get to your cellar of ftrong waters, and with them make himlelf drunk, which you keep for them, when fick or faint, and then only to be ufed. O take heed of quaffing thus in the bowls of the Sanctuary. It is the fad foul, not the finning, that this wine of confolation belongs to.

Pppp a SECT,

£68 Above all taking

SECT. III.

Faith prcfents the Chriftian with a cloud of witnefles,to whom the Promife hath been fulfilled, and thefe as great tinners as himfelf is. Scripture-examples are Promifes verified. They are book-cafes, which faith may make ufe of by way of encourage* menr, as wellasPromifes. Cod would never have left the Saints great blots to ftand in the Scriptures, to the view of the world in all fucceeding generations, had not it been of fuch ufe and advantage to tempted ioules, tochoakthis temptation,which of all other makes the moil: dangerous breach in their fouls, fo wide fometimes, that defpair it felf is ready to enter inat it. Blefled Paul gives this very realon, why fuch ads of pardoning mercy to great tinners are recorded •, Eph.z he ftiews,Firft,whatfoul filthy creatures, himfelf and other believers contemporary with him, were, before they were made partakers of Gofpel-grace, ver. 3. Among whom alfo we all had our converfation in times p*ft, in the fafts oftheflejb ; and then he magnifies the rich mercy of God, that refcued and took them out of that damned defperate (late, v. 4 But, God who wa^ rich in mercy , for hit great love where- with he loved pm, hath quickened us in Chrift. And why muft the world know all this? O, God had a defign and plot of mer- cy to more than themfelves in them ,^.7. That in the Ages to come, he might fhew the exceeding riches of h/s grace, in his kjndnefs to- wards us, through Chrift 1c fa, ver. 7. wherever the Gofpel comes, this fhali be fpoken of, what great fins he had forgiven Co them, that unbelief might have her mouth ftopr to the end of the vvorld^and this arrow,which is fo oft.on Satan? ftring,might be made headlefs and harmlefs. God commanded J fhtut to take twelve ftcnes ouj of the midft of fcrdanyandfet them ; p , And ob- ferve the realon, ver. 6,7. That this may he a ftgne anwg )ouy that whenycur children at k their fit hers in time to come, What mean ■you by thefe (lines ? Thenye fhall anfwer them , that the waters ef Jordon were cut tjfhfore the Arkj'f the Covenant if the Zirdyrrhfj it faffed ove> Jordan^ the waters of Jordan were cutoff and thefe flcnes /hall it a memorial unto (be children of l-frael for ever.

Thus,

the Jhield of faith. 669

Tubs, God hath by his pardoning mercy, taken up fome great notorious finners out of the very depths of fin, who lay at the very bottome, as it were, of hell, fwallowed up, and in- gult'c in all manner of abomination ^ and thefe he hach fet up in his Word, that when any poor tempced fouls, to the end of the world, (who are even overwhelmed wich feares, from the grcatnels of their fins ) (hall fee and read, what God hath done for thefe, they may be relieved and comforted with thefe examples, by God intended to be as a memorial of what he hath done for others intimepaft-, fo aligne, what he can ftill do, yea will, for the greateft tinners ( to the worlds end ) upon theirrepentance and faith. No fins, though as great and ma- ny as the waters of /W^ them fe Ives, fhall be able to ftand be- fore the mercy of Gods gracious Covenant, but fhall ail be cut off, and everlaftingly pardoned to them. O who can readc a Cftfanajfeh. a (JVfagdalexe, a Saul ^ yea, an Adam, ( who undid bimfelf,and a whole world with him ) in the Roll of pardoned tinners, and yet tu me away from the promife, out of a fear that there is not mercy enough in it, to ferve his turn > Thefe are asLand-marks, that fhew/ what large boundaries mercy hath fet toitfelf, and how far it hath gone, even to take into its pardon- ing armes,the greateft finners, that make not themfelves inca> pable thereof by final impenitency. It were a healthful walk (poor doubting Chriftian) for thy foul, to go this circuit, and oft to fee where the utmoft ftone is laid, and boundary fet by Gods pardoning mercy/urther than which he will not go. That thou may eft not turn in the ftone, to the prejudice of the mercy ofGod by thy own unbelief, nor fuffer thy felf to be abufed by Satans lyes, who will make nothing to remove Gods Land. mark3 , (if he may ,by it, butencreafethy trouble of fpirit) though he be curfed for it himfelf. But if after all this, thy fins feem to exceed the proportion of any one , thoucanft finde pardoned in Scripture, (which were ftrange) yet faith at this plunge hath one way left beyond all thefe examples for thyfoules fuccour, and that is to fix thy eye on Chrift, who though he never had fin of his own, yet laid down his life to procure and purchafe pardon for all the elect-, and hath obtained it, (they are all, and (hall as they come upon the ftage, be pardoned) Now, faith faith , fup- pofe thy fins were greater than any one Saints ; yet are they as<

Pppp 3 great =

6jo

Above dll taking

great as all the fins of all the eleft together ? thou dareft not furely fay, or think fo. And, cannot Chrift procure thy par- don, who art but a (ingle pecion, that hath done it for fo many millions of his elect ? yea, were thy fins as great as all theirs are, the fumme would be the fame j and God could forgive it, if it lay in one heap, as well as now, when it is in feveral. Chrift is the Lamb, that takes away the fin of the world, John r. 29. See here, all the (ins of the eled world trutt up in one fardel, and he carries it lightly away into the land of forgetful nefs. Now faith will tell thee, poor foul, that the whole virtue and merit or Chrifts blood, by which the world was redeemed, is offered to thee,and ihall be communicated to thy foul in particular j Chrift doth not retail and parcel out his blood, and the purchafe of it ; fometo one,and fome to another/ then thou raighteft fay fome- thing ) but he gives his whole felf to the faith of every believer. All is yours, you are Chrifts. O, what mayeft thou not, poor foul, take up from the Promife, upon the credit of fo great a Re- deemer ?

CHAP. XXI.

3.

Faiths third Anfrver to Satans Argument , ur- ging the foul to defyair. Where faith oppofeth the greatness of this one fin ofdejpatryto the great- nefs 0] the reft,

THirdly, faith to quench this fiery dart, headed with the greatnefs of (in, and (hot by Satan to drive the poor and pe- nitent foul to defpair , teachethhim to oppofe the greatnefs of thisonefinofdefpair, to the greatnefle of all his other finnes: What, faith faith 1 would Satan perfwadc thee, becaufe thou haft

been

the jhield of faith. 6ji

been (6 great and prodigious a (inner, therefore not to bcIieve,or dare to think the Promifc hath any good newes for thee f retort thou, O my foul, his Argument upon himfelf, and tell him, That very thing, by which he would diffwade thee from believing, doth much more deterre thee from defpairing ; and that is the great- nefleofthis fin above ail thy other. Giant to be true what he chargeth thee withal , that thouartfuch a monfter in fin as he fets thee forth, (though thou haft no reafon to think fo, upon his bare report , but yield him his faying,) dotft thou think to mend the matter, or better thy condition by defpairing? Is this ail thekindneffc he will (hew thee, to make thee of a great (inner , a defperatefinner like himfelf? This indeed is the only way he can think of , to make theeworfc than thou art; and that this is true, faith is able to prove by rhefe four confiderations of this bloody horrid finnc , which will eafiiy evince more malignity to be in this one finne of defpair, than in any other, yea, all other together.

SECT.I.

Defpair oppofeth God in the greateft of all his commands. The greateft command without all compare in the whole Bible, is to believe : when thofe Jewes asked our Lord Jefus, fohn 6. 28- What /ball we. do , that we might workjhe Works of God ? mark his anfwer, v. 29. This u the fVort^ of God, that ye beleeve on him, whom he hath fent. As if he had fa id, 'the moft compendious way, that lam able to give you, i* to receive me into your hearts by faith ; do this, and you do all in one. This is the work. , that is inflar omnium y all you do is undone, and your felvesalfo, till this work be done , for which you Q.all have as much thanks at Gods bans, as if you conld keep the whole Law; indeed it is ac- cepted in lieu of it. Vnto him that worketh not , but believeth on- him that juftifieth the ungodly, his faith is counted for righteoufueffe, Rom. 4. 5 . whe^ c, he that worketh mty is not meant a (lothful lazy (inner , that hath no lift to work ^ nor a rebellious (inner, whofe heart rifeth againft the work,, which the holy Law of God would employ him in -9 but the bumbled firmer , who defircs

and .

(*j2 Above all taking

2.

and endeavours to work, but is no way able to do the task, the Law ax a Covenant fets him ^ and therefore is faid in a U-w- fenfet not to rvork^, becaufe he doth norwork to the Laws purpofe fo as to anfwer its demands, which will accept nothing fhort of perfed obedience ; this mans faith on Chrift is accepted for •rightcoufnefs •, that is, God reckons him fo, and fo he fhall pafs at the great day by the Judges fentence, as if he had never trod one ftep awry from the path of the Law. Now, if faith be the work of God above all other ; then unbelief is the work of the devil, and that, which he had rather thou Ihouldeft do, than drink or drab ^ and defpair is unbelief at the worft^ unbelief a- mong hns, is as the plague among difeafes, the moft dangerous • but when it rifeth to defpair, then it is as the plague with the tokens appearing, that bring the certain meffage of death with them. Unbelief is defpair in the bud,defpair is unbelief at its full growth.

SECT. II.

Secondly, defpair hath a way peculiar to it felf, of dishonour- ing God above other fins. Every fin wounds the Law, and the Name of God through the Lawes fides. But this wound is healed, when the penitent finner by faith comes to Chrift,and clofeth with him. God makes account, reparations now arc fully made (through Chrift,whom the believer receive?) for the wrong done to his Law, and hisName vindicated from the difhonour caft up- on it by the creatures former iniquities ^ yea, that it appeares more glorious, becaufe it is illuftnous, by the (hining forth of one title of honour, (not the leaft prized by God himklf) his forgiving mercy, which could not have been fo well known to the creature, if not drawn forth into aft upon this occaiion. But, whar would you fay of fuch a prodigious (inner, that when he hath wounded the Law, is not willing to have it healed? when he hath difhonoured God, and that in an high provoking man- ner, is not willing the dirt he hath caft on Gods face, fhould be wiped off? me thinks I fee every one of your cholertorife at the reading of this, againft fuch a wretch, and hear you asking,

as

the pjfeld of faith. C72

as once Aha(ht*.:rtu did E ft her y who it he \and where is he, ti:r<r dtirjl yrefame in hi* heart to do fa ? Efther. 7. 5. Would you know? Truly the Adversary and enemy is this wicked deipalr. The defpaiiing ibul is the perfon that wMl not let Chrirt make fa- tisfa£lion for the wrong, that by his iins he haih done God. Sup- pofe a man ihould wound another dangeroufly in his paffion,and when he hath done, will not Jec any Chyrurgion come near to cure the woutad he hath made. Every one would fay, his tell act of cruelty was worle than his firft. O my foul ( faith faith) thou didlt ill, yea, very ill, in breaking the holy Laws of God, and dishonouring the Name of the great God of heaven and earth thereby ; let thy heart ake for this. But thou doft far worle by thy defpairingpf mercy. In this a£t thou rejected Chrift, and keepeft him off from fatisfying the jotticc of the Law that is in- jured by thee,andfrom redeeming the honour of his Name from the reproach thy fins have fcandalized it with. What language fpeaksthy defpair,but this? Let God come by his right and honour as he can, thou wilt never be an internment active in the helping of him to it, by believing on Chrift, in whom he may fully have them with advantage. O whatlhame would defpair put the mercy of God to in the fight of Satan his worit enemy ? He claps his hands at this, to fee all the glorious Attributes of God ferved alike, and diverted of their honour. This is meat and drink to him. That curfed fpirit defires no better mufick, than to hear the foul ring thepromifes, like bells, backward; make no other ufe of them, than to confirm it in its own defpe- rate thoughts of its damnation, aid to tell it,hell-fire is kindled in its confidence, which no mercy in God, will or can quench to eternity. As the bloody Jews and Romane fouldiers,exercifed their crueity on every part almod of Chritts body, crowning his head with thornes, goring his fide with a fpear,and fattening his hands and feet with miles : So the defpairing finner deals with the whole Name of God. He doth, as it were, put a mock- crown on the head of his wifdomc, fetting it all to naught,and charging it foolifhly, as if the method of faivation was not laid with prudence, by the all-wife God. He nails the hands of his Almighty powers while he thinks his fins are of that nature, as put him out of the reach, and beyond the power of God tofave him. He pier ceth the tender bowels of God through his mercy,

Q. q q q of

674 Above all tafytig

of which he cannot fee enough in a God,(th.it not only h ath,but is mercy and love it felf ) to perfwade him to hope for any fa- vour or forgiveneffe at his hands. In a word,the defpairin^ foul transfixeth his very heart and will, while he unworthily frames notions of God,as if he were unwilling to the work of mercy, and not fo enclined to exercife ads of pardon and forgivenefle on poor finners, as the Word declares him. No, defpair bafely mif- reports him to the foul, as if he were a lame God,and had no feet (affections I mean) to carry him to fuch a work as forgivin» fin is. Now what does thefumme of all this amount to, ( if you can without horrour and amazement ftand to caft it up,and confider the weight of thofe circumttances which aggravate the flagitioufnefs of this unparallel'd fa6l)furely it rifeth to no lefle than the higheft attempt that the creature can make for the mur- theiing of God himfelf •, for the infinitude of Gods Wifdome power, Mercy, and all his Attributes, are more intrinfecal to the efience and being of God, than the heart-blood is to the life of a mortal man ? Shall he that lets out the heart>biood of a man yea, but attempts to do it, be a murtherer, fefpecially if he be aPrince or a King the defign is againft ) and defervedly fuffer as fuch a one? and.flhallnot he much more be counted and pn- nifht,as the worft of- all murtherers, that attempts to take away the life of God,(though his arme and dagger be too fhort for the purpofe) by taking from him in his thoughts, the infinitude of thofe Attributes, which are ( as I may fay*) the very life of God? Surely God will neither part with the- glory, nor fufc the dif- honour of his Name,at the hands of his forry creature; but wilt engage all his Attributes for the avenging himfelf on the wretch that attempts it. O tremble therefore at defpair. Nothing makes thy face gather blackneflfe, and thy foul haften fafter to the complexion of damned fouls, than this; now thoufinneft after the fimilitude of thofe that are in hell.

SECT. III.

Thirdly, defpair ftrengthens and enrageth all other fins in the foul. None fight fo fiercely, as thofe who look for no quarter. They think the mfelves dead men, and therefore they will fell'

their

the Jhield of faith. 6y&

their Jives as dear as they can. S«m$[on defpaired ever getting out of the PhiliSlins hands/ his eyes being now loft,and he un- £t to make an efcape ) what doth he meditate,now his cafe is de- fperate, but his enemies mine, though it coftshim his own.? He cares not, though he pulls the houfe on his own head, fo it may but fall on the Whiiifttms alfo. ^4l>fahmywhen by the cur- fed counfel of j4cbitophei9 he had ( as he thought ) made himfeif fo hateful to David, as to put him part all hope of being treated with, then breaks out with an high rage, and feeks the ruine of his Royal father with fire and fword. So cruel a thing is defpair, it teaches to /new no refped where it looks for none. But molt clearly it appears in the Divel himfeif, who knowing himfeif to be excepted from pardon, fins with a rage as high as heaven ; and the fame fin hath the fame effects in men that it hath in the divel, according to the degrees of it thacare found in them , ]er. is. 1 1, 1 2. They faid there is m hope, but tve will vealk^ After our own devices. Did you never fee a fturdy beggar,(after a while knock- ing at a door, and concluding by the prefent filence, or denial, that he (hall have nothing given him ) &11 into a curling and rail- ing of them that dwell there ? even fuch foule language doth de- fpair learn the finner to belch out again!* the God of heaven ,• if defpair enters, it is importable to keep blafphemy out ; pray therefore, and do thy utmoft to repel this dart,left it foon fet thy foul on a flame with this hell-fire of blafphemy. Hear O you fouls fmitten for fin, that fpend your lives in fighs, fobs and tears, /or your horrid crimes paft ; would you again be [Qtn fight- ing againft God as fierce as ever ? as you would not, take heed of defpair. If thou once thinkeft that Gods heart is hardened againft thee, thy heart will not be long hardening againft riim. And this (by the way) may adminifter comfort to the thoughts of fome gracious, but troubled fouls, who can finde no faith that they have ; yea, who are oft reckoning themfelves among defpairers. Let me ask thee, who art in this fad condition, this one thing; Canft thou finde any love breathing in thy heart towards God, though thou canft finde no breath of love coming at prefent from him to thee ? And art thou tender and fearful of finning againft him,even while thou feemeft to thrown thoughts to hope for no mercy from him f if fo,beof good comfort; thy faith may be weak,but thou art far from being under the power of defpair; de-

Qjjqq 2 fperate

676 Above all tjhjngi&c.

iperate fouls do nor ufe to referve any love for God, or care for the pteaiing of him. There is fome faith furely in thy foul,which is the caufe of thefe motions, though(tike the fpring in a watch) it be ic felf unfeen , when the other graces moved by it are vifibie.

SECT. IV.

The greatnefie of this fin of defpair appears in this, that the leaft fin invenom'd by it, is unpardonable ; and without this, the greateft is pardonable. That mult needs of all fins be moit abominable, which makes the creature uncapable of mercy.^- das was not damn'd meerly for his treafon and murder ; for o- thers, that had their hands deep in the fame horrid fa&> obtained a pardon, by faith in that blood which through cruelty they fhed ; but they were thefe, heightned into the greateft malignity poflible, from the putrid rtuffe of defpair and final impenitericy, with which his wretched heart was filled,that he died fo miferably of, and now is infinitely more miferably damned for.

FINIS.

AN

ALPHABETICAL

Table.

ABundance gives not content. Pag. dil.

7s(c account required for what is not our work. I}.

Affections helftby afteadyhead. 35.

Affliction nofignof hypocrifie. VI 7. They are the Saints portion in this life, 189. Theyjpeak well of God in them, 1 90. and ex$ett good from God by them. \q\.

Not affliction but hypocrijie to be fear- ^,102. afflictions promote holineffe, 2 2 1, they are to be endured patiently , 375. God will be avenged on Apo- ftates, 6%. Saints priviledge from Apoftacy, and why. 2oo.

The Christians ftnne aggravated from the Armour he hath to defend him.q.

Artnes muft be laid downer no treating for peace with Cjod, and why. ^66.

Aflurance attainable. 390.

Aflurance of pardon ,mak$s all other pro- mi fes to be believed. 47^. afllirance of Gods love makes the foul patient in aH [offerings. 480.

Of Atheifme.628.fta Dive I no Atheiih 6 2 9. how faith quencheth temptation to Atheifme. 630,. why fume great Scholars Atheifts. 631.

B

Chrifrian boldneffe, whence it proceeds.

113.

A broken heart befl to hold Goffel-om- fort. 4c I*

The Chrifiians burthen is fitted to his back. I .44*-

The troubled fouls ob;eB'ion agalnfl be- lieving anfw red. ,6iO, Of tempta- tions to blajpkemy. 633. Satans dou- ble defgn in them. ^ 3 4*

Ho:v Satans bL'.ifhemoHS inutlions may be knvwnfrem the motions ofth« Chri~

fiians

The Table.

ftians own heart. 639. Blaffhemous thoughts pardonable. 643. fuch con(fftent with the ft ate of grace jbid. commonly in a Saint not fo great finsy as proud) unclean thoughts , and fitch //£?, and why not. 644. (jod hath gracious ends infuffering them to mo- le ft his Saints. 645.

A great affliction to want fucccfi in a calling. 1 92. Diligence in our parti" cular calling a duty, 2 50. and that for confeience fake. ibid, our b lifting

company to be obferv'd. 275

Communion to be preferv'd ycith God in our worldly trade, 252.

Confefllon of fin a Saints duty. 82.

Conlcience muft have a right rule.i 2 3. The Word is that rule. 124. It may go by the right ruley and yet not go right by that rule. 1 25.

Teaceof confeience a tfofpel bleftingm 379. what argument the G off el ufeth to pacifie confeience. 380.-^ good confeience the bottome faith fails in.

Saints confolacions oft greateft , in

greatest afflictions. 446.

in it to be expelled from heaven. J Contentation a dutyyand that on noble

251

fcaremuft be had it incro acheth not on

our general calling. 2^2.

A carnal heart cannot likefome truths.

Children of God are aU like their Fa- ther.

Chrift the be ft Vhyfitian. 145.

Chrift the be ft pattern. 272.

Chrift 1 arries the Chri ftians treafure for him. 279.

Chrift revealed the beft news. 316.

Chrift the foundation of the Saints fa- miliarity with God. 348.

Ch rifts admirable care over afufermg Saint. 445*

Chriftians number why fo little. 455.

"J he Spirit the only Comforter. 3 %%JJe comforcs on a Goffel account, ibid. Hisfitnejfeto be a Comforter. 387.

The Chrift ian is to be holy in all com- pany. 139.

Company draws the hypocrite, ijj.our

principles. 2? 2. end again. 57$. to

uneven converfation is rt qui fit v an

eft abli jb' 't judgment. 3 ?.

A new convert, a great rarity in our

dayesy a#d what a fad omen it is.

327.

207. The Gofpel-Covenant favourable yand

how it comes to be fa. 89.

The Christian can tafte more fweetnefi

in the creature than the wicked. 2 84.

The creature comes refined to him.

28^. Curiofity to be ef chewed. 42.

A covetous profeffor no faft friend to

God and his truth. 4<{8.. and the

conceited profejfor is m better.

ibid.

7 he Churches outward ft ate variakie in

this worldy att({ why ft. 460.

D

Death fweetned by faith. 580.

Thoughts of death helps toholjncfLijy.

The

The Table.

The decrees of God an argument to ho-

Tmeffe. IT?.

Delkht in the commands commanded.

D'lftruft °f Gods providence a great Jin,

374-

Differences in opinion muft not preju- dice us again ft the truth. 44.

DlvifiOflS fadprognoftickers. 2.28.

Heart- divifion /» the fervice of God.

120.

Of doublings that are confident with faith. 583. foure characters of fitch doublings. 5:84, ?8?, 586.

Partiality in duty naught. , 243.

A double end of duties ofworfhip.iq^. to give homage to ^jod^ and receive fupplies from God. 246,247.

The Dive Is temptations darts. 601. as\ they are fwift. t ibid, file fecretly , and without noife. 602. and have a wounding nature, ibid. They are fiery darts, and that in a threefold reffeB. 60 3.

Of defpair. 646. of/*™ y/W* <MJ«i/if to this, ibid /ft*/? j^w enough to caufe it. 647.

Defpair the greateft finne. 670. It oppofeth the greateft command. 6 71. /f 6rff/> 4 way of dishonouring ?j od pe- culiar to it f elf. 672. Itftreng- thent other fins. 6*74. ' It makes the leaft fn unpardonable. 6j6.

Englands engagement to hoHne($, 254.

The Chriftians ends in duty. 245. hu

ends in holy walking muft be right.

2 j I. right ends to be propounded in defiring reconciliation with God.

:6?.

Caufes of enmity among men taken a~ way by the G off el. 415. what they be. ibid.

Some (ludy to maintain errors, fuel? reproved. 36. Error the heret-cks God. ibid.

Wanton witt often fall into Errors. 39. Errors how avoided. 40. Errors marre union. 41 9.

Eftablifliment in judgment needful to aQhriftian. 30. and why. 52.

Self-examination afign offincerity.l 1 1

Of lufts of the eye, 610. why called foy and how overcome. 6rr.

Exploits of former Saints improved by faith. , 61^.

The expecting att of faith. 62?..

The expectation of a b aint after prayer

encouraged^and diftinguifh't from the

Jinners prefumption. 623,624.

Endeavour muft follow prayer , or we pray trno purpofe. 6i?,.

Faith excites to prayer. 557. and how, ibid, it ajjifts in prayer. 5^9. and how. ibid, fupports after pray errand how. 1 ^ .

Faith is uniform. 543.

Sxhortation to faith. 5^6. Means, 548. fenfe of unbelief aftep to faith.

... . 549

Obligations to believe, '^62 <■ prefer -vr

faith. 564. How. %6 7. £f/> faith.

<?»^ //><zf W// he p thee. <6a. E.rer^

cife faith. 569. encreafe it. 572,

The Table.

S g»s of a itrong and weak faith. | 573. own thy faith. 581. Faith and doubting not inconfijtrnt. 583. Faith difimguifb:d from pr fumption.f&j, What justifying faith ii not, 486. No: a bare ajfent. ib. not ajfurance. 4S7. Chrif: the prim* object of faith, ; and under what notion. 490.

hy faith compared to a fhi. Id. 494.

What to take faith above all. 497.

Faiths precedency above other gracs.

499' The great enquiry God makes after faith

500. th: commendations (jodg'iv s it

above others. fol.Its high office in

the all: of j unification. 503. Theu-

niverfal influence it hath into the 0-

ther. 506. Faith findes all graces

with jrofkjSoj.lt fetcheth ftrength

to aEi them. 508. It defends the

C'hrifiian in th: exercife of them.

5 10. // brings fuccour wh n they

fade. fli.

Arguments to mahem feriom in the tri- al of our faith. $21. As our faith *V, fo are all our graces. 522. The more excellent true faith isy the more-odious is a falfe. 523. T>{enc fiands fur- ther from getting a true faith, than thofe that flmter themf elves with a falfe. 524.

Faith the greatefl workjf the Spirit that paffeth on the foul. 52$. The man- ner of the Spirit in working faith in many particulars. 526. Faith is 0- bediential3 with two charaUers of its . obedience. 531. The fiery nature of Satans darts of temptations. £05 . cur care to be great , they en flame us slut, ibid.

Of lufis of the flcfti. ,607. How faith quencheth th m. 608. and this it doth three ways. 60 9.^10. Lufis of the eye quench' 't by faith thhe ways. 6i\

612. Faiths threefold all s.6l\. A prayerful -all. 622. expetting aft. 6 1 3. ^An endeavouring aEl. 62 c,

How faith qu:ncheth temptation to blaf- phemy. 633. Fir ft, as it walks in the eye of God. 634. Secondly ', as it fhapes its thoughts of God by the Word. 6 3 5; .Thirdly ,as it ispraifefu'. 67,6. Lafilyy as it fills the foul with love to God. 67,%. Faith produceth examples of great finners pardoned.

662. G

XJnrightems gain brings a curfe.tgz.

God omnifcient to be remembr,d.\Ap. G ods lo vefincere. 1 5 6 .Saints good is Gods aime. 15^. Gods heart open to his people. 1^6. Gods love immo- vable, not to be corrupted. 158. not to be conquered. T59.

Gods holinfimay humble the holiel} Saint. 3 1 Z.ai alflo meditation on mans primitive holineffe. 21 3. Glory not in viEtory over fin. 242.

The Gofpel, good ty dings. 319. as oreat as good. ib. of p-reat concern- ment. ibid, unlool^t for.$ 20. certain- ly true. ibid.

Thofe that want the Gofpel, ob jells of P'ty. 321.

Gofpel con.empt a fad pre f age. 324, 325. fad figns of the Gofyels depart- ing. 3 2d.

The

The Table.

The Gofpel kindly to be entertained.

328

Go/pel glad tydings, And fad hearts a-

gree not. 339

Goipel joy excludes' carnal Joy.

331 All peace a Gofpd-bleJJing. 335 peace with God the ground of.aH peace, ibid, this aGofyzl-blejpng. ibid. The Gofpel Gods inurnment to effetl peace. 339. and why.i 40. Gods hatred againft fmne discover- ed in a Gofpel reconciliation of fm- ners. 342. Gofpel balme to be rightly applied. 399. The Gofpel fuits Chriftian heartu I X 0. how and why. 412

The Gofpel not to be abufed to ftrife.

418 Grace may be, and yet not at prefent feene. 165. grow in grace. 170. 240. Beware of glorying in grace received. 20 t. Grace kin- dred by contention. Gofpel- grace foone preacht to fallen man , and why. 356

He that will not part with his luftfor 1 the Gofpel, will much lejfepart with^ his life for it. 457 \

Greatneffe of fmne Satans Argument to dejpaire. 647. how faith anfwers it. 648

A great God to be oppofed to great fmne s.

649

What required to have a true notion of

God. ' 648

Great promifes to be oppofed by our fai.h

to great ftnnes. 66 1 . Promifes are

great in their fpring-head. 662.

In their end.

H

66,

hatred

<JMore mercy in wicked mens \ thanlzve. 295

1 God Commands handt tongne and heart.

i . , 395

, Hcreticks dangerous. 30. andfub.il,

3*

31

ib. 16S

Herefie damnable. Hcreticks have not God. Hereticks witches. Hcreticks to be pt-nifhed. Hereticks/^ kjo deceive. Be jealous over thy heart. Naughty hearts and unfound judge- ments produce each other. 40. A good heart better than a nimble head. 80. Heaven worth having% though with poverty. 290

Hoiinefle operative. 208

Hoiinefle in this life imperfecta

208 Hoiinefle a breast-plate, and how.

209 Hoiinefle muft be the Chriftian: endeavour, and why, 214. Hoii- nefle in the Saints , CJods great de- ft gne , and hew it appeares.

214

Holinefles excellencies. 226. *TU

the rational creatures peculiar exceU

lency. 226

Heavens evidence. 226. Capacitates

for communion with God. 22J. necef-

fary to true peace. 228. flops the

mouths of the ungodly 230.* meanes

for finners converfton. 230. *Tu

Rrrr the

The Table.

the pillar of Kingdomes and Nati- 1 Hypocrites chimes no [mall priviled- ens. 232. Holinefs whtrein to be expreft. 2}6. in cant eft with fxnne. 236. in duties of Gods worfl)'-p* 243. in particular cal- ling> 249. in carriage to others.

9S9

Fortifie thy felfe againfi difcourJge-

mentto holinefTc. 280. A holy

life no melancholy life. 2 go. a life

from God. 286. But a life with

ges- . 106

Hypocrites advantage to do mif chief ^

r I07

Hypocrites [candalotu to Gods wayes.

108 Hypocrific lies clofe in the heart.

I IQ

One Hypocrite may not love another.

111

Hypocrites'yWrf /wf s bold. ibid1.

God. 287. The life of God. IFalfe grounds, whence fine ere fouls prove

288 Heavens hope a ground, of comfort.

Ho.linefle with a little wealth contents,

290 To part with holinefs for riches, a dear bargain. 291

Hohntfft attainable . 298. to be pre- fer ved. 309, and why, 3 10 The humble finner pardoned. 95 holy ends mujl be humble. 311 humility ,W kept , 312. Perfenal mifcarriages in . unregenerac] , Arguments for Humilitie ,

314 Holinefle to be eyed in chuofing relations.

257 Hypocrifie layes the foule naked.

96

Hypocrifie a God provoking fnne. 98,

andrrhy., 99

Hyp: crifie offers violence to the light of

nature. 1 OO'

Hypocrifie the fnfulnefs of finite.

lOr Hy pocrifie a mocking of god. 1 03

Hypocrites endj, law. 294

themfelves hypocrites, x 7

Hypocrites do the devil doubt* fervice.

Hypocrites of theferpents brood. 130 Hypocrifie how cured. 242. fharp re- proof es the befl befiowed on hypocrites. 142. conclude not jour f elves hy- pocrites for want of prefent evi- dence of fmcerity. 165. when the hypoctit&yieldto/inne, 177. Fear not ajftitticn, but hyhocrifie. -202 Hypocrites peace not lafling. 407 how it differs from Saints peace.

ibid.

Lufiing after the worlds honour

qnencht by faith. 612. and how.

. , .„ 614,615.

Faiths victory reacheth to heart- lufts.

617

7^? bolineffe of God no difcouragement

to a repenting finner, 60 Gods

hvlinejfe inclines him to mercy, ibid.

It binds him to be faithful in promt fe.

6$ 1

The Tabic.

i.

Idleneffe carries a man out of his cal- ling. J 5 Ignorance an enemy to Peace.

302

Senfe of /<?/f-infufficiency neceffary to Jinnes cure. 144

A Saints ]oymtk*ownto the ftorti. 393. In all forrowes befeevers have joy, ancl how. \g\. The price of a Beleevers joy , what. v

ibid.

fchrifkians mufi get an eftablifht judge- ment. 30. .An efiablijbt judge-; ment in the truth influential 'on the ' whole tnan. $$.Fic\tenejJ? in Pro- feffeurs judgements chaflifed. 3 8 . To get an eftablifhed judgement, hoyv.

40

A naughty heart and unfound judge- ment refohe each into other! 40. 5V//- judging a fine ere Chrifhians duty, 133

Some are the Devils inftruments to draw others to(intandthe danger of it.

606

•Infinitude to be afcribed to God alone. 649. Bow unbelief tak.es it from Cod , and afcribes this to finne,

ibid.

Gods juftice no enemy to pardoning mer- cy ^and why, 652

God juft in taking mans debt at Chrifls hands. 657. The)ufcce of Ged ex- alted in pardoning the ^Believer high- er y than in damning the unbeliever.

658

Bow by faith Saints overcome King* domes. 61$

^Legal right eoufnejfe no ground of peace.

398

Love sir ong. 53. Bow to get love

to truth, 58. Love maintahes

; Jincerity. 1 5 : . The fincerity cf

Gods love, how it appear es. 1 56

' I Gods love unchangeable tat cor- rupted. 158. Not to be conquer d. 159. Love not the -war Id. 162. Love to £hrijiians a Gcfpel-fruit.

¥ 410. principles of love laid by theGefpel. 4*15. the love of the ■wicked, What. 417. The tea- fons, -why no more love among Saints. 419. Chrifls heart firong' ly fet to promote love among Saints. 423. and how it appears. 424. Love Chrifts legacy, ibid. Bis prayer. 426. The pur chafe of his death. ^2J. Saints relations to one another calls for love. 428

Luft like an ague. 115. Lufts of- ten Jpoiles each others market. 116.

Luft divides the heart. 128. Lufts t he caufe tfftrife. 420

When God ufeth to manifeft his love rmft eminently to his Children ,

472,473

Rrrrz

M

The Tabic.

M ( N

Godlinejfc to be enquired for in the choice] A fincere heart a new heart,

of a Matter. 225 \ 1.27

Memory helptby^aneftablijht judgment No ncwes ill to 4 'Beleever.

35 317

M* Merits no pardon. 82, Newsdefirable, when. 3 1%

Gods mercy larger than the Saints. Be holy in thj neighbourhood.

84 Cb'ifts number to Jbe comparative- RejeUing mercy a difmal . fmne. | Ij little in the worid^ proved.

3 59

Mercy to be begg'd only through Chrift.

369

The Miniftcrs worl^ -not every mam

455 O

worf^ ij Obedience univerfal. 136

Minifters appointed for Ghrifiiansfsla- ' Want of opportunity to ferve God , b lifh went. 41 *f°re *ffi*ft*ott t0 ■* iraciom foul..

Chrifiians muH be Monitors eachto\ 195

other. 276 ( Abels offering accepted before Caines,

tA Gofjiel Miniftry eretted to treat , and why. 246

vnthftnners about their peace. ,357, Order to be obferved in .the Chrifiians how it appears. ibid, j particular place. 8

Moral upright nefe not accepted of When doth a Chriflidn flanal orderly Gody and why. 68. Moral *p*\ in his place ? 9

rigbtnejfe may be without a renewed Reafonsfor orderly walking. 1 1

heart. 68. Moral uprightmjfe , What carries men out of Order. jails fhort of the chief end., 69 f 15, 1 6

>Mra! up ightnejfe a great fnare. Original fin why denied. 45

72. Saints mufi beware of being Ordinances to be attended to know out f rip i b) Moralifts. 70 ourftneeritj. 174

Mortifka ion of fmne to be endea-\R jetting of Ordinances grieves the Spi- voured. 219. Thj daily work,. \ rit. 552

240 Ordinances effettual for preferving

All Saints not Martyrs, yet nwft have a jpirit of Martjrdme.

461

faith. 567

Attive obedience how influential into pajfive. 463

V

The Table.

Partiality practice to be fbunned*

2 JO

The perfect pattern to he imitated.

272

Pardoning mercy the ground ef all mercy. 3 1 7

Christians not perfect m this life.

2O8

Peace a qoftel bleffing. 3 35- 7he Articles of peace with God there- in tendered. 337. Peace with Cod worth the having. 351. ihdifrenfablc. 352. That God Jhould offer it , a great wonder. 354. How God offers it. 355. The fenfe of enmity in order to peace. 361. Peace with God, makes no peace with Jinne. 372. Why all that profejfe the Go/pel have not peace from it. 391. Peace to believer/ in deepefi for- row/i and how. 39-}. a dou- ble ciflern whence men vainly feele^ to draw peace. 396. Car- nal fhifts , ncr legal righteouf- neffe any grounds of peace. 396,

39« Peace with a Gojpel-flamp , what.

401 True Peace fometimes where no joy.

582

Faith where no pe&ce: fometimes. 582

The way of peace what. 405.

GojpeL peace comforts alone. 405.

Peace <W /</tv amongfl men, a

Go (pel fruit. 41 o. Peace <rw?oȣ Chriflians is to be cherifbed. 422. and why. 423. Peace w>& fta creatures a fruit of the Gofpel. 435. Peace of conscience a Go/pel blejfing. 3 79 . Whence it appears. 380. Preparation of the GofpeJ of peacc,T*>W . 437. and whyfo cal- led. 439

Chriflians plain-dealers. 130. Chrifli- ans holy in all places. 139

Sinful pleafures to be avoided. 281. in pleafures lawful , time and meafureto beobferved. 282. The pleafures of a holy life hid from the world. 285

Poverty a difcouragemtnt from htlinefs, and why. 290

Expect protection in thy proper place and catling. 1 z

Pride carries men cut of their places.

i3> 16

Pride and Errour g* hand in hand.

43

Prayer for faith required. 557

Prayer procures an eflablijht judge*

ment. 43 1

Prayer fmcere , when. 134. God

net anfwering prayers, afflicts the

Chriftian. 134. Pray and ufe

meanes. 134. Wait for an anfwer

°f *hy prayers 576

Profeflours/>fr/?o*/tt/. 47

Profe/fion* duty, and why. 48 .

Profeffours firms mofl fcandahtts.

232

Profeffion ofgoMinefe hard to fie [b and

blood. 50. Open pro feffion of truth

but reafonable. 51. Prifcillianifts

made.

The Table.

madi iu tie of tut ward profeflion.

57 Directions to be eftablfht in profefli- on. 53 Progreftionrfttwr^o/ <* Christian* Providence, walk* w the view of ht

150 Providence vigilant \univerfal, and ef- ficacious. 151. Providences tenden- cy, to wake us holy. 220 Prelumption and faith dlftinguijhed.

s87

Prelum ptuous finnu great eft wounds tonprightneffe >\ 60. Rely on the Pro- mife. 573

Promifes encourage to holineffe. 2 19 Profit bribe/ afalfe heart. 1 7 8

Pfalmes fi*gingy why cafh off by fome.

45 A publick fpirit againfi the ftnnes of 0-

thers. 241

The termes of the prcmife muft well be ebferved. 493. We are not to fi ay for more encouragement than the pro- wife gives before we believe.

499 1 he Politique TrofejJ our leaves truth in danger. 4j8

Afoul flood with Cjofpel peace, /*f for aS •wtyes and weather. 47 2. The fea- fon in which Godufeth more efpecially to give in word peace to his Saints ,

473

Peace with God fills the heart full of love

to God. 4-? 7

The more inward peace, the more felf-

denial. 478. and the more patience.

479

JL

The quarrel great betwixt God and man. 335

The quarrel taken up by the Gofpel.

-337 Qu akers and Tapift s compared. 3 47

R

Reafon no competent judge of Gofyel

truths, 6$ j

Reafon not enough to quench temptation

to Atheifme. 6 2 1

What ufe there may be o/Reafon infnch

to prove a God. 63 j

Relying faiths proper aB. ,491

Renovation univerfal. j 3 7

Reproaches no petty trials . 187

Reproach a difcouragement from holt-

neffe. 294. Removed. 295. the

more reproacht of man , the mere

blefi of God. 2 96

Saints repel fn. 19S

RighteoufnefTe legal or Evangelical.

204 Imputed righteoufnefle,r*//f^f righ- teoufnejfe of god, and why. 2 o >

Regeneration in order to hlinefe. 2 1 7 Relational holinefs expelled of a C hri- ftian. 254

httreftGcdint hy relations. 258. Be- ware Relations prove not fares. z$9. improve the holinejfe of thy relations. 260. Terfwade relati- ons into peace with God. 377. To r efigne our fe Ives to God, a Jure way to engage Gods care for us. 454

The

The Table.

Themcksd, though they love not , yet Reverence the Saints. 296

Propound right ends in Reconciliation with God. 363 .and when it is done. 364

«ft>//-refignation Chrifis injuntlion.^6

Chrifls rcadinefs to fujfer for m obli- geth tu to the fame for him. 144. a ready heart tofuffer an excellent e- vidence of grace. 448. it refiores man to his liberty , it enables for fer- vice./±$ 1 it gives the Chrijiian the true enjoyment of his life. 45 2

Noneeeffity ofbein^ rich in the world. 29O.T0 part with holinefs for riches , 4 dear bargaine.291 .To thoofe riches rather than holinejfc, a great and f 00. lififin. 292

S

Satan an enemy to holinejfe. 222. Why of all creatures Satan delimits efpeci- j allytopojfeffemen. 222. Why Satan.1 would not corporally peffeffe Job, | 223. Satan fit led the wicked one9 and why. 59O. Satan contemptible. 592. Satan to be r eft fie d, and why 2. Satan, what an enemy he is. 5. Satafti a coward, 5. Satan an encroacker.6. SiXzxxanaccufer. 7. When Satan comes as a ferpent, what to do, to de- fend. 29. When Satan comes as a Lion, what to do, to defend. 29. Satan come s firfi with a Jpirit of errour, then ofperfecution . 5 . Satan an ene- my to the (fhriflians confidence. 1 67

SanAification defcribed. 206. a prin- ciple of new life. 206

Scorners reproved. 3 03

7hree datallers offttch as are ordinari-

21

41 242 342 256 179

66

/yfeduced* 34

Security expofes to Satan. lO.The evil of fecurity.

Spiritual furetifhip to be avoided,

Self-denyal.

Senfe of finne in order to cure.

Godly fervants to bechofen.

Secrefie the hypocrites cover.

Sincerity likj a Girdle.

Sincerity covers the C hrifiians mcome- lineffe. 6j

Sincerity moral cr Evangtlkal. 68.

Evangelical Sincerity called godly fin- cerity, and why. 74.Sincerity .enables, 7 9. what uncomelineffe fincerity covers, 78. fincerity beautifies, ibid. fincerity enriches. 79 fincerity covers finne.So. and how. 81. The fincere foul the pardoned foul. 83. fincerity approves a perfon to God. 8 3 . fincerity tiot firength of grace keeps fouls cre- dit up at the Throne of grace. S6. Whence it is, fincerity covers failings in the Saintst8y. fincerity the condi- tion of the Cjofpel- covenant. ,88, fince- rity aGod-pleafing difpofition. 90, fincere fouls honoured, lb. why fince- rity f@ pleafing to God. 92. The fin- cere foul willing, ib. fincerity makes the foul free to God. 93. Try thy fincerity, and why. 109. All de- pen is on fincerity. ibid. 'Tis pojfible to know whether a foule be fincere or not. no. falfe grounds for fincerity. III. ftcret performances no in fal- lible ground s of fincerity. 114. ths fincere foul grows in grace, and how, 1 / 9. 'Difference between the decay of aimcczefculanda hypocrite. 119.

char

The Table.

charatlers of fmcerity. 127. A fin- cere heart a new heart. 1 27. a fin- cere heart a plain heart. 130. a fin- cere heart deals plainly with it [elf. 131. and with God. 133. with men . 135. fincerity the Saints daily exer- cife.igS. how to maintained. 149. fincerity Strengthens the foul, and ■what ftrength it yields, 1 76. and atwhatfeafons. 177. fincerity pre- ferves from ftn. 182. and why. 183. fincerity comforts, and when, 187. fincerity a bleffing invaluable. 199. fincerity makes us willing, 9 2, . fing- ing of T>falmes why caftoffby ma- ny. <. 45 Cod allows not fin in his Saints, 8 1 . fin is in the be ft of Saints .81. (jod takes notice of (in in the be ft of Saints. 8 1, fin is uncomely. 80. The fin of a Saint aggravated. 218. fins ap- pearance to be fhunned. 236. ail tin to be avoided, 237. <*W that on no- ble principles. 238. fin to be mortifi- ed. 2 3 9. fin *"» of &£T.r f 0 be fupprefed. 241. iV<? proportion between the num- ber of finners W Saints. 326. *// finsmuftbeferfaken. 368. no peace to be made with fin. 372- fin f&<? grfdf make-bate among Chriftians. AfZO, fome finners /«/* at devils.$g\. Strife among Saints unfeafonable . 429. the conferences fad. 430. si rife ft ops grace .ib. $o»7.r fftfcfc w'fA heaven. 431. and one with another, ib. »o«- rijhesfin. 43 ?. a Prognoftic^of judge- ment. 432. fcandalout to thofe with- out. 439 Succefle & calling to be expected from

God. 25 1 . Nofuccejfe afore afflitti-

on. ip2

Chriftians muft be ready to fuffer. 446:

and why. 441

Chrifts fuccoar alwayes feafonable.

jj • 447

He fW # »of willing to iufter, «

#of *£/* f* <fo 4/yr of&fr «l#f/.

45 1

Foure forts of Pr§fe fours that will

never faffer deep for the Truptt.

457, 4^8 Arguments to prepare for fuffenng.

459,469

He that refu[eth to fujfer for Chrift, refufeth to reigne with him.

461

What the putting off the Shooe imports in Scripture. 460

Six Diretlions how to get a fuffering jpirit. 462

Care in our affive obedience.

1 463

^Prayer. 464. Meditation folemn of

it before hand. 465. Resignation

of our /elves to God dayly.

466. To make this all of re*

(ignation, and denying of our

f elves appear e rational to our

foules. 467. and how that is

donex 468. advancing the work

of Mortification dayly 469

T^one can fit the Gojpel Shooc

to the creatures foot but God.

471

I Second Table duties carefully to

be

The Table.

be obferved. 262. . Vniverfafly.

264. Vpon an Evangelical motive.

265. Repel temptations. 578. fchriftians to be holy at all Times-

138 Third for €hrift , and how.

146

Qhrifiians have Thornes in the flc(h,

and why. 12 1

Weigh the Truth. 41. Truthes,

fome fundamental \others fuperfimclo-

ry. 39

Admiring perfons betray the Truth.

42 Labour to feel the efficacy of Truth.

44 Truth a great Trufi. 49. Truth to be openly profeffed. 4 8. and why. 49. Truth not alwayes to be had at the f ami rate. 52. Love to the Truth a meanes to \eep

Worldly minded men love Tru th onlyfor gain, 55

U

Unftable fouls [educe d. 3 4

Unbelief carries a man tut of his cal- ling. 16. The true hearted Chrifiian it uniform. 136

the holy man , the valiant man.

210

The reconciled (inner s untort with Ved nearer than . Adams. 347. and fironger. ibid. Union of hearts the . bleffing of the Go- (pel. 410. Union of the primi-

• live C hrifiians. 411. Gtjpel arguments mvft powerful to U- nity. 412. The reafon why no more union ameng Saints.

419

it. 53. Three forts of pretenders .Unbelief a gnat finne , though not in

to Truth, part with it. 55. Truth mufi dwell in us- 55. How to get love to Truth. 58. Truth is pure, 62

Truth is free. 63. Truth is vitlo- riom. 63. God highly prizes Truth.

60 When- God gives Truth, he gives | a g'eat mercy. 60. God care- ful to freferve Truth. 60. God an enemy to Truths enemies, 60. Truth what it is. 61. Truth, meditate on it. 61

Truth /are. 62. Truth of heart what.

66

The . different iffue of a Saints

and a hypocrites TrouMe. 408

mans power to believe. 550. Unbelief to be the Saints bur- den daily. $JQ. the evils of it, 571. The precedency of unbe- lief above other finne {hewn from faith above other graces. $17. It is afinne-maktngfinne. ibid, a fwne the creature is lafi convinced of. 518. Damnation chiefly attribu- ted to it as falvation to faith.

5T9

W

Be more watchful , where weakejr.

2$c

Watchfulnefle needful for a Chrifiian Sfff foul- -

The Tabic.

fouldier. 2 8. why 20, 21. Chrift the watchful fouls jriend and companion. 21. Haw the Chriflian must ft and upon hu watch in three particu- lars. 22

Loofe walking hinders Peace.

392

Holy walking the way of peace.

406

Wanton wits often fatt into Errour.

Cjod counts he gives a great mercy in giving bis Word. 60. (Jod gives his Wore* to make us holy. 219. 'tis the rule of holinejfe. 209. the world to be neither loved, nor feared.

i6z

The Chriftlan mufl be holy in the du- ties of Gods worfhip. 243

Worldly bufinejfe muft not eat up time

1 for communion with God. 252. no, turne the edge of our affettions in it

253. worldlings peace not laflirg.

p. 406

Holinejfe promoted by every part cf the Word. 1 1 9. the precept enjoy nes and guides, ibid, the promife encoura- geth , and threatmng awes to it.

1-20

Why the Devil called the wic ked 590

What ufe the Saints may make thereof

591,592

Faiths projects higher than the world.

610

Faith on Godt care cures worldli- mindedncfle. 611

The whole- world a hard bargaine with finne. 614

The difference betwixt faiths conqueft over the world , and the Heathen Pb'slofcphers, 6 16 , 617

Faith ufeth the world , againft the Prince of the world, ( 6 1 8

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