2ndly. It is an _Argument_ of _spirituall strength_, when we make it
our _work_ to _observe_, _watch_, and kill our _corruptions_, and
_rebellions_, and labour to keep under, and beat down our _body_ to
an holy fitnes, and readines for _Gods service_, in _fasting_, and
_prayer_ against _temptations_.
_Obj._ But may not _Hypocrites_ humble themselves, and labour to
mortifie their _lusts_ and _corruptions_?
I answer, no question, but in horrour of _conscience_, and fear of
_Gods judgments_, an _Hypocrite_ may humble himself in fasting,
as _Ahab_, &c. but to kill sin, as sin, and to desire to be ready
for _Gods_ will, in _denying_, and _subduing_ his own, is only the
_character_ and property of a child of _God_.
[Sidenote: 3dly. Godly loathing for sin.]
3dly. It is an _Argument_ of _spirituall health_, and _strength_, when
we so look upon our _sins_, and our sinfull _dispositions_, that we not
only loath our _sins_, but also loath our selves for them: So saith
the _Lord_, (_Ezek 6_.) My _people_ shall loath themselves for their
_abominations_, and for their _whoorish heart_ against me: Thus _Job_
when he recovers himself from his _murmurings_ against _God_, he cries
out, Behold I abhor my self, and repent in _dust_, and _ashes_. And
_David_ (Psal: 73.) looks upon himself for his murmuring against _Gods
providence_, as an _ignorant_ person, as a _fool_ and a _beast_ in
_Gods_ presence.
_Object._ But may not an _Hypocrite_ loath and abhor himself for _sin_?
[Sidenote: Hypocrites may in a respect loath themselves for sin.]
_I answer_, It is possible for an _Hypocrite_ to be sorry for some
_sins_, and to be angry with _himselfe_, and to loath himselfe, but not
properly for his _sins_, which he loveth, but (as _theeves, whores,
drunkards, &c._) for the _danger_, _damage_ and _disgrace_ which his
sin may bring upon him. It is onely the property of _Gods children_ to
look at _sin_ as _sin_, with a loathing _eye_, and to behold themselves
_vile_ and _loathsome_, even for the most _pleasing_ and _profitable_,
and _delightfull_, and most _secret sins_.
[Sidenote: _Fourthly._]
[Sidenote: True selfe denyall.]
Fourthly, It is an _Argument_ of the _strength_ of _Spirituall life_,
when we lay downe our selves at the feet of _God_, when as a _Servants
will_, our _wils_ are subdued to the _Lords will_, when the _Lord_
is become our _selfe_, when his _ends_ are our _ends_, which give us
content and _pleasure_, although our _selves_, our _ends_ are lost and
destroyed, that wee may finde new _ends_ and _delights_ in _God_.
Hence _Epaphroditus_ to further the worke of the _Lord_ (_Phil. 2_) he
regarded not his health, and consequently not his _life_; as a true
_Souldier_ in the Service of his heavenly _King_ and _Captaine_.
_Object._ But may not an _Hypocrite_ deny himselfs; his owne _ends_,
his _pleasures_, his _profits_, his _credit_, his _liberty_, his
_life_.
[Sidenote: No Hypocrite can truly deny himselfe.]
_I answer_, It is impossible; for all that he doth is still for
_himselfe_: like _Israel_, _Hosea_ 7. He is an _empty vine_, he
bringeth forth fruit to _himself_: All that he aims at in using the
name of _God_, his _glory_, his _Christ_, is still to exalt _himselfe_,
to save _himselfe_: But _Gods children_ eye ever a greater _end_ then
_selfe_, to wit, the glorifying of their _God_, although it be in their
own _destructions_.
[Sidenote: _Fifthly._]
Fifthly, Our hearts are then in an healthfull frame and disposition,
when we are _cordially_ willing to goe from hence, that we may be with
_Christ_, _Phil. 3_. yet for the service of _Christ_ and his _Saints_,
we are cordially willing to stay in _hard_ and _difficult_ Service.
_Object._ But may not an _Hypocrite_ desire to dye, and to be with
_Christ_?
_I answer_, An _Hypocrite_ may desire to dye, and to be with _Christ_
in a glorious _condition_, but no _Hypocrite_ can endure to dye, to be
with _Christ_ in an holy and spirituall _condition_, free from _sin_:
and therefore can he not endure uprightly, &c. to _worke_ for _Christ_
on _Earth_.
[Sidenote: _Sixtly._]
[Sidenote: Spirituall contentation in Gods will.]
Sixthly, Then are we in an healthfull _frame_ of _Grace_, when _God_
hath brought down our _hearts_ to be content with the changes of his
_right-hand_ upon us: when we have learnt the _lesson_ of _Paul_, to be
content with _food_ and _raiment_, with a _travellers_ and _strangers
portion_, of so much as may serve us in our _Journey_: When we can tell
how to abound without _Pride_, or _security_, or _trust_ in earthly
things, and when we can tell how to want all outward _mercies_ with
_quietnesse_ and _contentation_.
_Obj._ But may not _Hypocrites_ be contented with smal _matters_, and
suppresse their desires of great _things_, and say with _Esau_ unto
_Jacob_: Keep that thou hast _my brother_, I have enough?
[Sidenote: All changes and losses are made up to Gods people only by
himselfe.]
_I answer_, the desires of all men are not alike _greedy_; but yet
the desires of men are truely satisfied without _God_: Now when
_changes_ and the _losse_ of all things fall upon the _Hypocrite_, he
cannot finde those _changes_ and those _losses_ made up in _God_: No
_Habakkuk_ tels us, That it is the _Character_ of _Gods_ children, when
the _corne_ is gone, and the _flocks_ and the _heards_, and the _vine_,
and the _figtree_ faile, to rejoyce in _God_ alone for a _portion_, and
to _glory_ in the _God_ of their _Salvation_.
[Sidenote: _Seventhly._]
[Sidenote: Joy in Sorrow.]
Seventhly, Then are our hearts in an _healthfull_ frame, when we are
not onely willing to suffer for the name of _Christ Jesus_, but when
we also conceive a kinde of _pleasure_ in it; so saith _Paul_, I take
_pleasure_ in _necessities_, in _distresses_, and for _Christs_ sake;
Hence the Saints (_Heb. 13. 10_.) not onely suffered the spoyling of
their _goods_, but they took the spoyling of their _goods_ with _joy_.
_Object._ May not _Hipocrites_ suffer joyfully for _Christ?_
[Sidenote: Hypocrites pretend to suffer for Christ.]
_I answer_, An _Hypocrite_ may doe and suffer with a seeming _joy_ for
_Christ_: But he can never doe this out of _love_ to _Christ_, _1 Cor.
13_. but always out of _self-love_ for his owne _glory_ and _honour_,
out of strong conviction of _conscience_, least he be damned in denying
his _light_, _&c._ Onely _Gods children_ can out of _love_ to _Christ
Jesus_ rejoyce (as some true _friend_ or _wife_) to be _afflicted_ and
to _sorrow_ and loose for their _Souls beloved_.
_Object._ Why then are many of _Gods children_ so _heavy_ in their
_sufferings_ and _losses_ for _Christ Jesus_?
_I answer_, This hapneth sometimes out of distemper of _body_;
sometimes out of distemper and weaknesse of _minde_, which they labour
against, and chide themselves for as did _David_, _Psal. 42. & 43._ why
art thou disquieted O my _Soul_, and why art thou so heavy within me?
still trust in GOD, for I will praise him, who is the _health_ of my
_countenance_ and my _God_.
[Sidenote: _Eightly._]
[Sidenote: Christian weanedness from this worlds comforts.]
Eighthly, It argues strength of _Grace_ when we use this _world_, and
all the _comforts_ of it with a _weaned eye_ and _mind_, as if we used
it not: as _English Travellers_ that lodge in an _Indian_ house, use
all the wild _Indians_ comforts with a strange _affection_, willing and
ready to be gone: or as _Passengers_ in a _Ship_, willing and ready
(when _God_ will) to land, and goe ashoar in our own _countrey_, to
our owne _House_, and _comforts_ in the _Heavens_.
Thus _Gideons_ Souldiers (in a figure of such as are fit for _Christs
Battels_) are not only _couragious_ and depart not with the _cowards_,
but also lap at the _comforts_ of this life, with a speedy _necessity_,
but lye not downe to them in _excesse_ of _affection_ and _delight_.
_Object._ May not _Hypocrites_ use this world with a strange
_affection_, weaned from the vanities of it, _&c._
[Sidenote: The heavenly use of earthly comforts.]
_I answer_, Doubtlesse not onely a false _Christian_ or _Hypocrite_,
but other naturall men (out of the _sence_ and _experience_ of the
_vanitie_ and _uncertainty_ of this life, and the _comforts_ of it)
may attaine to a great seeming _dispising_ of these _earthly things_,
though never without _sorrow_ that they are not more _full_ and
_certain_, as being their _portion_: Onely _Gods children_ who have
made the _Lord_ himselfe their portion, and his _word_ and _Ordinances_
their _inheritance_, they only I say use them as from _God_, tokens
of his _Love_ and _goodnesse_, and as _golden chaines_ to draw them
unto him, and humbly submit to _Gods_ holy pleasure, in his gracious
_bestowing_ or _withdrawing_ of them.
[Sidenote: _Ninthly._]
Ninthly, It is an _argument_ of a strong _fear_ of and _affection_ to
_God_, when in all our earthly businesses, we see _God_, and minde his
_name_ and _praise_. Hence saith _James_: Yee ought in all Journeys
and purposes to say, If _God_ will: Hence _Boaz_ that holy man, when
he comes into his _Field_ hath _God_ in his _mouth_: The _Lord_ blesse
you sayed he to his _Reapers_: Hence the poorest _Christian_ able to
contribute (_1 Cor. 16_.) observes _weekly_, and therefore _daily_ the
_dispensations_ of _God_ towards him; He observes the _givings_ and
_takings_ of _Gods_ hand, and walks with him though in the poorest and
meanest _calling_ and _condition_.
_Object._ But may not _Hypocrites_ observe _Gods_ blessing in _worldly_
things, in _faire winds_, _good voyages_, in the _encrease_ of
_children_, _corne_, _wine_, _cattel_, _&c_?
[Sidenote: The glorifying of God proper to Gods children only.]
_I answer, Naturall conviction_ enforceth even _Pagans_ to confesse
(a _Manittoo_) an _Invisible Deity_ and _God-head_ in these visible
things; But to make it a _worke_ and _Businesse_ in all these earthly
things to see and _glorifie God_, to walke with him, and to be full of
his _praise_ all the day long; this is onely the _Character_ of _Gods
children_, who only truly see his _hand_, and love his _name_ and
_glory_.
[Sidenote: _Tenthly._]
[Sidenote: The true watch of Gods people over their Tongue.]
Tenthly, It is an _Argument_ of strength and vigour of _grace_, to keep
a constant _watch_ and _bridle_ on our _lips_ and _tongue_, that no
words passe but such as are seasoned with _Salt_, to the _glorifying_
of our _Maker_ with our _glory_, and the _edifying_ or _benefiting_ of
others. This _Tongue_ of ours the _Lord_ compares to the _bridle_ of
a _Horse_, to the _Helm_ of a _Ship_, which if well managed rules the
_horse_ and _ship_, with _safety_ and _comfort_: and the _Spirit_ of
_God_ concludes; that he is a _perfect_ and _strong_ man in _Christ_,
that is thus able to command his _Speech_ and _Tongue_ in this world.
Hence _Christ Jesus_ preacheth _Judgement_ to the _world_, for the
_abuse_ of the _Tongue_, and the _idle words_ of it, when our _words_
are not _working words_, and tend not to heavenly profiting of others.
Hence the _Spirit_ by _Paul_ commands (_Ephes. 5_.) that neither
_uncleannesse_, nor _covetousnesse_, nor _foolish talking_, nor
_jeasting_, be once heard from the mouths of the _Saints_, but rather
giving of _thanks_, and praising of _God_.
_Object._ But may not _worldly_ persons set a watch before the door of
their _lips_?
_I answer, Morall wisdome_ may teach persons the _vanity_ and grosse
_wickednesse_ of the _Tongue_, but onely _Gods spirit_ (and strength of
it) doth teach _Gods children_, in true _feare_ and _love_ of _God_,
not onely to _restraine_ from _vaine_ and _foolish_, but also to
attaine to a _spirituall_ and _heavenly Language_.
Lastly, It argues strength and life and _Grace_ in _Christ_, when our
_hearts_ by _Gods spirit_ are wrought to such a degree of _hatred_ of
sin, that we not onely abhor the _acts_ thereof, but also fly and shun
the _looks_ and _appearance_ of it; so that we not only fly _pride_
and _passion_, and _covetousnesse_ and _uncleannesse_, but also the
_appearance_ of them.
Hence _Boaz_, when _Ruth_ lay downe at his feet in the night,
as claiming _marriage_ by _right_, he not only refrained from
_uncleannesse_, or uncleane _touches_, but also he gravely advised her
to be gone so early in the morning, that no man should say there came a
woman into the floar.
_Object._ But may not _worldly_ persons not only avoid sin, but also
the _appearance_ of it?
[Sidenote: Only Gods children can truly hate sin.]
_I answer_, No _worldly_ or _unregenerate person_ can truly hate _sin_,
or the appearance of it, for it is his _nature_ and _Element_, they can
onely hate the _dammages_ and _disgrace_, and _discredit_ of it, and
so a _Whore_ may hate _whoredome_. 'Tis only the _property_ of _Gods_
children, and the _new-borne_ to hate _sin_ as _sin_, with the sinfull
_appearances_ of it as _opposite_ to their _new_ and _heavenly_ nature
in _Jesus Christ_.
* * * * *
I now come to the third head of the tryals of spirituall _health_ and
_strength_, and that respects our _conversation_ with men, in which
[Sidenote: Christ and Christians worke to glorify God in doing good.]
First I argue, that it is a strong _argument_ of a strong
_constitution_ and _spirituall health_, when we can make it our _worke_
and _trade_, to aime at _glorifying_ our _Maker_ in doing good to men.
Thus our great example _Christ Jesus_ made it his _worke_ and _trade_,
to goe about to doe _good_, which he did abundantly and constantly to
the _souls_ and _bodies_ of men.
_Obj._ _Christ Jesus_ and his _Apostles_ and _messengers_ were
endued with _power_ from on high, not only to preach the _Word_ for
_conversion_ but also with _power_ of calling out _Devils_, and healing
bodily _diseases_.
[Sidenote: Holy women great helps in the Gospel of _Christ Jesus_]
_I answer_, as an _holy witnesse_ of _Christ Jesus_ (a _Woman_) once
answered a Bishop, _I am a member of Christ Jesus_ as wel as _Peter_
himselfe. The least _Believer_ and _Follower_ of _Jesus_ pertakes of
the _nature_ and _spirit_ of him their holy _head_ and _husband_, as
well as the _strongest_ and _holiest_ that ever did or suffered for his
holy _name_.
Therefore it is that we read not only of the _service_ of those great
_master-builders_ and _work-men_ of _Christ Jesus_, the _Apostles_, but
also the _service_ and helpe of _Christian_ women, for instance (_Rom.
16_.) _Phebe_, _Priscilla_, _Mary_, _Persis_ were eminently noted for
helping forward the work of _Christ Jesus_, to wit, the glorifying of
_God_ in the saving of the poor sons of men.
_Object._ But is it not possible for _Gods_ children to be slack in
this _work_ and _trade_ of doing good to the _souls_ and _bodies_ of
others, and yet be strong in _grace_ and _healthfull_?
_I answer_, Doubtlesse _Gods Children_ may be _strong_ one way, and
_weak_ in another, _strong_ in one _grace_ and _weak_ in another,
_strong_ in one _tryal_ and _weak_ in another: But it is their
_weaknesse_ and _sicknesse_, when they are slow and negligent of so
_glorious_ and heavenly a _worke_.
Thus _Paul_ complains of the Saints of _Asia_, that he found none that
stuck close to him but _Timothie_. Thus was it in _Barucks weaknesse_
and _sicknesse_ to seek great and earthly things, and _Jeremie_ (strong
in spirituall _health_ and _life_) chides and reproves him for it,
_Jer. 45._
[Sidenote: _Secondly._]
Secondly, It argues _strength_ of spirituall _life_, when we bear
a strong _affection_ to the _seed_ of the _woman_, _Christs seed,
Gods children_. To doe good to all men is a _Christians trade_, but
especially to the _houshold_ of _faith_.
[Sidenote: Gods children cannot but naturally love one another.]
This was _Davids affection_ (_Psalme 16_.) when he look't upon _Gods
children_ as the excellent of the _Earth_, and placed all his _delight_
in them: Thus _Jonathan_ though he lost his _Fathers love_ for
_Davids_, though he was to loose a _Kingdom_ by _David_, yet he loves
him as his own _Soul_.
Thus _Ruth_ so loved that holy woman _Naomi_, that although she were
growne poor, a widow, and now in a tedious _travel_ from _Moab_ to
_Israel_, and _Naomi_ did also intreat _her_ and her _sister_ to goe
back, and _Orpah_ her sister was already returned to her kindred and
her _Gods_, yet such was the flame of her holy _affection_, that she
intreats _Naomi_ not to intreat her: Intreat me not to leave thee, for
whether thou goest I will goe, where thou dyest I will dye, and there
will I be buried: thy _God_ shall be my _God_, &c.
[Sidenote: Worldly men may in a kind love Gods people.]
_Object._ May not _wicked persons_ favour, love, and respect _Gods
children_? Did not _Saul_ greatly respect _Samuel_; and for a while
_Herod_, _John_ the _Baptist_? Did not _Michol_ love King _David_,
as well as did her brother _Jonathan_? yea did not _David_ finde
wonderfull favour in the eyes of a _Philistian Achaz_?
_I answer_, The _nature_ and the grounds of the love of _naturall
persons_ to _Gods children_ must be rightly distinguished: _Gods
children_ themselves may and ought to love each other, and others also,
according to any _naturall_ and _civill Relation_; yet onely _Gods
children_ can love _Gods children_ for the _grace_ and _spirit_ of
_God_, which they see and finde in each other.
[Sidenote: But Gods children can only love each other with a spirituall
love.]
Thus as two _Candles_ or _Torches_ they spiritually close and embrace
each other with heavenly affection, being of one common _heavenly
nature_ together. Thus _Countrey-men_ meeting in strange and forraign
_nations_ presently know each other by their _language, &c._
Thus _Brethren_ rejoyce to finde each other in _strange_ places, and to
know themselves the sons of one _Father_ and _Mother_.
Thus _Fellow-souldiers_ which stick close each to other in _life_ and
_death_, yea, although _routed_, _disordered_ and _flying_, if possible
they can discerne and know each other.
[Sidenote: Gods children may possibly be unkind and cruel each to
other.]
_Object._ But did not holy _David_ (who was a man strong in _grace_)
did not he lay _plots_ for the _life_ of an holy man, noble and
faithfull _Uriah_? Did not _Asah_ that holy King of _Judah_, practice
false _Imprisoning_, in committing the man of _God_ to prison, and that
onely for his _faithfulnesse_ in reproving him from _God_?
_I answer_, This shews that both _David_ and _Asah_ at this time were
very sick, and _David_ upon his _recovery_ laments his _weaknesse_ and
_wickednesse_ and _Blood-guiltinesse_, _Psal. 51_,
[Sidenote: Gods people in case may be sharp each to other, so was
_David_ sharply reprov'd by _Nathan_.]
_Quest._ But may not _Gods_ children have just cause of exercising
_sharpnesse_ each to others?
Yea doubtlesse, for _Paul_ withstood even _Peter_ himselfe to his
face, and the _Church_ of _Corinth_ must put away and deliver the
_incestuous_ person to the Devill; though probably yet deare, and a
brother, according to that of _Paul_ to the _Thessalonians_, yet count
him not as an _Enemie_, but admonish him as a _Brother_.
In a way of _Justice_, in a way of _Physick_, the dearest _friend_
or _Brother_ may exercise much _bitternesse_, though with much
_sweetnesse_ of _temper_, and with much tender melting and bemoaning of
_affection_.
[Sidenote: One of the blackest transgressions in the world for]
Thus in cases have we seen mounfull violence used, to a _wife_ or
_brother_ in some kind of _distempers_ and _distractions_.
But when _Gods children_ shall so far degenerate, as to _pursue_ the
life of each other, though it be with desire to cover a sin, and to
keep _Gods name_ from being dishonored (as in _Davids_ case) it is a
_weaknesse_, it is a _sicknesse_, which although it be not unto death,
yet bringeth it neer unto _Deaths door_,and made _David_ cry out with
_bitternesse_ of his soul, _Deliver me from blood-guiltinesse O my God,
and my tongue shall sing loud of thy righteousnesse_.
[Sidenote: _Thirdly._]
[Sidenote: A compassionate heart even towards enemies is a Christian
heart.]
A third tryal of spirituall _health_ and _strength_ is a
_compassionate_ and _pitifull, melting-heart_ over the _afflicted_ or
_miserable_, yea, although our _enemies_, or _enemies_ of their owne
_Salvation_.
Thus the Lord _Jesus_ sighs for the _hardnesse_ of the _heart_ of his
_Enemies_: thus he _weeps_ over _Jerusalem_ that was to kill him, and
prayed for his _persecutors_ and _enemies_.
Thus _Jeremy_ powres forth his _Book_ and _Rivers_ of _Lamentations_
for _Jerusalem_ of old, as _Christ_ for the latter.
[Sidenote: _2 Tim. 2. 26_.]
Thus _Gods_ people are commanded to _weep_ with them that _weep_: And
when any oppose themselves, wee ought in _meeknesse_ and _patience_ to
bear it, as knowing their wofull and miserable _bondage_ and _slavery_
to _Sathan_: And who knows whether it will please _God_ in infinite
mercy and compassion to deliver them by vouchsafing _repentance_ in
_Christ Jesus_, as he hath done to us?
_Object._ But may not _Gods_ children exceed and over-grieve for others?
[Sidenote: Gods people mourn for others.]
Yea doubtlesse, and therefore _God_ chideth _Samuel_ for over-grieving
for _Saul_, because _God_ hath rejected him: _Gods_ children may as
well exceed the bounds of _griefs_ as of _joy_ and _anger_, and any
kind of _Passion_ or _affection_: but it is ever safer to fall on the
right hand of too much _mercy_ and _compassion_, then on the left of
_Anger_, _Wrath_ and _Cruelty_.
Hence _David_ weeps over _sinners_ with _Rivers_ of _Tears_, because
they kept not _Gods Law_. Hence we are commanded to bear the _burthens_
of others, and so fulfill _Christs Law_. All sin is a _burthen_, but
especially to _Gods children_, whether they commit it out of a deceived
_judgment_, and _conscience_, or out of _passion_, and sudden _slight_
of _temptation_: Their _sins_ therefore (especially if _superiours_,)
we must cover, and with shame, and sorrow go backward like _Shem_, and
_Japheth_, as grieving, and unwilling to behold their _nakednes_.
_Obj._ But we are commanded not to suffer _sin_ upon our _Brethren_,
but reprove them?
_I_ answer, then is the _tongue_ a fit _instrument_ to reprove others,
when it is tuned by a grieved _heart_, that considers, and ponders it
self, as subject to _temptation_, and _sin_, as others, except _mercy_
make the difference, and deliver from _temptation_.
[Sidenote: 4thly.]
[Sidenote: Impartiall reproving a character of Gods people.]
Fourthly, it is a good evidence of _spirituall health_, respecting
others, when we endure not sin to lie upon them, or rather them to
lie in the pit of _sin_, but endeavour to help them out by wise, and
loving, and seasonable _reproof_, and _exhortation_.
Hence _Job_ endures not _sin_ in the wife of his _Bozome_, but chargeth
her with _folly_ for her impatient, & impious _counsell_: Hence _David_
smites deeply his dearest _Michol_, when she mocks at his holy zeal for
the _Lord_, and his _worship_.
Hence _Christ Jesus_ sharply reproves his faithfull servant and
Apostle _Peter_, and that only for (seeming) loving, and affectionate
_councell_: Get thee behind me _Satan_.
[Sidenote: Bold reprovers for sin.]
Again, as true love, and zeal for _God_, (when strong) spares not the
dearest: so neither doth it balk, or shun the _highest_. Thus deal
_Gods Prophets_, even with _Kings_, and _Princes_: Thus _Samuel_ spares
not _Saul_, nor _Nathan_ _David_, _Eliab_ _Ahab_, nor _John Baptist_
_Herod_ and his _Queen_, even for those most neer, and darling _sins_,
which were most _dangerous_ to touch, and meddle with.
_Qu_: How stands such bold, and sharp _language_, (as some of the
_Prophets_ used) with humble _Duty_, _Fear_, and _Reverence_, due unto
_superiours_?
I answer, as true _affection_ stands with plain, and sharp reproof of
_dearest_, so true _humility_ in bold dealing on _Gods_ behalf, with
the most _supream_, and highest.
Hence are _Gods_ people also commanded not only to reprove, but to
separate in case of finall _obstinacy_ in _sin_.
_Obj._ This course may seem to destroy humane _society_, yea _nature_,
and civillity out of the world.
[Sidenote: Godliness makes civilitie more beautifull.]
I answer, it is true that _Godlines_, and _Christian affection_,
and _zeal_ for _God_ destroys corrupt _nature_, and _humanity_,
but otherwise _Godlines_ sanctifieth, and directeth _nature_, and
_civility_, in the fear of _God_.
[Sidenote: 5thly.]
Fifthly, it argues _strength_ of _spirituall life_, and _grace_, when a
_Soul_ is able to withstand, resist, and repell such _sins_, unto which
the _opportunity_ of _temptation_ sollicites, and invites us.
[Sidenote: _Joseph_ and _David_ admirable for resisting of temptations.]
Hence holy _Joseph_, and _David_, are propounded to us for heavenly
_examples_ of _power_, and strength of _grace_, in resisting those
most, two plausible _temptations_ (to which the wicked _nature_ of
man is so _prone_, and _subject_:) the one of _lust_ to _Women_, when
strongly and often solicited by his wanton Mistris: the other of
_revenge_ toward man, when his bloody _persecutor Saul_, seemed by
_God_ himself to be delivered, and brought into his hand.
_Obj._ But _David_ himself was conquer'd by _uncleannes_, and _Asa_
wreaks his _wrath_, upon the very _servant_, and _Prophet_ of the most
_High_, and yet both _David_, and _Asa_ were thought to be _strong_ in
_grace_, and _power_ of _Godlines_?
[Sidenote: The fals of Gods children and to what end.]
I answer, _Gods champions_ are sometimes strong, and sometimes weak,
_strong_ in some things, _weak_ in others, and (as the strongest
_bodies_) subject to spirituall _colds_ and _falls_, and _hurts_, which
are most graciously recorded for our _comfort_ in our _falls_, as well
as the holy _victories_ of the _Saints_, to make us _watchfull_, and
_couragious_.
[Sidenote: A Christian bearing of reproof a good argument of much of
Christ Jesus.]
Sixtly, in matters concerning others, it is a good _argument_ of
_strength_, of _grace_, when we can patiently, and thankfully bear a
_Reproof_, and _Admonition_, when we can esteem a _Reproof_ for our
evill _words_, or _ways_, not as a _blow_ or _stroak_ on the _Head_,
but as a sweet, and precious _Ointment_ powred on us.
Hence the admirable _patience_, and _meeknes_ of _Hanna_, when _Eli
zealously_, but _uncharitably_ reproved her for _Drunkennes_. Hence
when _Christ Jesus_ most sharply reproved _Peter_, and afterward _Paul_
dealt severely with him about dissembling in the matter of _Communion_;
We hear not of the least _impatient_, or _bitter_ word to either,
yea when he was unjustly charg'd, and that by _Saints_ (Act. 11) he
patiently bears it, and returns a soft, and gentle _answer_, which
turned their murmuring _accusations_ into joyfull _satisfaction_, and
_thanksgiving_.
[Sidenote: Gods people may possibly be angry at reproofs.]
But now the _scorner_, yea the godly being (weak) reproved burst out
in wrath. Thus not only _Ahab_ imprisons _Micaiah_, and _Herod_, _John
the Baptist_, but _Asa_ also claps up fast the reproving Prophet, and
the best of _Gods children_ are subject to such sad _distempers_, when
either a mistake of _judgment_, or a _pang_ of _passion_ sinfully
hinders the _receit_ and _working_ of the _Reproofs_ of the _Almighty_,
which are wholsome heavenly _potions_ intended by him the _Father_
of mercies, for our good, who ever be the _cup_, the _vial_, or
_instrument_.
[Sidenote: Naturall wisdome goes far, but not so far as spirituall.]
_Obj._ Many _Philosophers_ by _naturall wisdome_, and many _civill_ and
_morall_ men, out of the _principles_ of _civillity_ and _morality_,
and sometimes for some private ends, will bear a _Reproof_ with
_patience_: And hence that of _Solomon_, rebuke a wise _man_, and he
will love thee: whence it may seem that men by strength of _wisdome_
may receive in _love_, and _profit_ by a _Reprehension_.
I answer, _Gods children_ (as well as naturall men) may also act from
_Rules_ of _Reason_, and naturall wisedom, but withall they act from
an higher _ground_, and _principle_, that is they hear they see _Gods
wise_, and _holy_ permitting hand in the foulest _mouth_; So _David_
acknowledgeth _God_ in _Shimeis_ railing, and _Hezekiah_ in _Rabsheka_
his _provocations_, and _blasphemies_.
[Sidenote: Reproaches send Gods people unto God.]
2dly. _Gods children_ by _reproofs_, by _slanders_, and _reproaches_,
are sent to _God_: So _David_ as a figure of _Christ Jesus_, and so
_Moses_ also, when the people in their _murmurings_, reproached him, as
the _cause_ or _occasion_ of their _miseries_, he runs to _God_, and
praies even for those _unworthy_, and _unthankfull_ men.
Lastly, with reference to our walking with others, it is an _argument_
of great strength of _grace_, when _glory_ of the _Lord_ and the
salvation of _Gods_ people is so great, and so _dear_ in our eyes,
that we can with (upon _supposition_ of them two) that we not onely
loose our _temporall_, but our eternall _state_ and _welfare_: Hence
those two famous and _wonderfull speeches_ of those two glorious stars
_Moses_ and _Paul_: Blot me out of thy _book_ saith _Moses_: And I
could wish to be accursed from _Christ_, saith _Paul_, for _Israels_
sake.
_Ob._ But can such a _wish_ be lawfull though for the _gain_ and
_glory_ of _Christ_, since to be accursed from _Christ_ cannot be
without sin against _Christ_?
I answer: I will not dispute what _accursedness_ or _separation_ from
_Christ_, that is, some saying that _Paul_ wished onely a _temporall_,
and some an _eternall separation_ from _Christ_: some a _separation_
from _joy_ and _delight_ in the _presence_ of _Christ_, but not from
the _puritie_ and holiness of _Christ_: But I say, doubtless so neer as
any soul approacheth to these heavenly _copies_ of _Moses_ and _Paul_,
so neer comes he to the greatest _strength_, and health, and beautie of
a _Christian_ life.
_Ob._ But can any man now attain to such a _strength_ of _grace_ as
this, so to wish?
[Sidenote: Different manifestations of Christ Jesus in his people.]
I answer: as it is in _nature_ so in _grace_, there are _children_
and _young_ men (or _strong_ men,) and there are _old_ and _aged_
men in _Christ_: Again, as it is _nature_, so in _grace_; there are
_differences_ of _children_, and differences of _young_ and _aged_ men
in _Christ_: every _Israelite_ had not the strength of _Samson_: nor
every of _Davids_ Souldiers the _strength_ and _valour_ of _Davids
worthies_: yet so neer to these heavenly _copies_ as we approach, the
_stronger_ we are in the _grace_ of _God_ in _Christ_: And doubtless
it cannot be but it is in the desire of every true _childe_ of _God_,
not onely to enjoy a prettie moderate _health_ of _spirituall_ life,
but to be as _strong_ in _faith_ as _Abraham_, in meekness as _Moses_,
in _patience_ as _Job_, in _affection_ to _God_ as _David_, and as
_zealous_ for the _Lord_ and his _glory_, as were this blessed _pair_
of _zealous_ servants of the most high, _Paul_ and _Moses_.
* * * * *
[Sidenote: Some means which Gods Spirit useth as preservatives.]
I am now come (dear Love) to the third and last _Head_ proposed, which
is some few means of _recovering_ and _preserving_ of _Christian
health_ and cheerfulness, and the preventing of _spirituall sicknesses_
and _diseases_: In this I shall desire to be brief, lest by too long
a _discourse_ I discourage thy _reading_, and hinder thy use and
_improvement_ of it.
[Sidenote: Soul-examination a soul means of spirituall preservation.]
First then, holy _consideration_ of our _estate_, a deep and frequent
_examination_ of our _spirituall_ condition is an excellent means of
_Christian health_ and temper: Thus teacheth us the holy _Spirit_ of
_God_ by _Jeremie_, _Lam: 2_. _Let us search and try our ways, and turn
unto the Lord._
This searching and examining of our ways in _Gods_ presence is (as
it were) a casting up of our _accounts_ between _God_ and our souls,
wherein we truly verifie that true saying, That often _reckoning_ makes
_God_ and our _souls_ true _friends_.
This _dutie_ is hard, and therefore we must often crie to _God_ with
_David_, _Psal. 139_. Search me O _God_, and try my _heart_, and see if
there be any _wicked_ way in me, and lead me in the way _everlasting_.
[Sidenote: Affliction the season of Examination.]
This holy _practice_ ought to be frequent, but then especially when
the hand, and _Rods_ of the _Lord_ are upon us: For then (as _Job_
saith) _God_ softeneth our _Hearts_, and we are most like then to be
as the ground, mollified upon a _Thaw_, fit to be broken up, or like
the ground moistened with _storms_, and _showers_ from Heaven, then in
some hopefull turn for the _Lords_ most gracious _seed_, and heavenly
_planting_.
[Sidenote: 2dly.]
[Sidenote: Christ Jesus his appointments undoubted means of Christian
health and chearfulness.]
Secondly, maintain an earnest longing, and endeavour to enjoy _Christ
Jesus_, who is our _souls_ life in every holy _Ordinance_, which he
hath appointed. If it be possible (with true _satisfaction_ to our
_consciences_, and _doubts_ in _Gods_ presence) let us never rest from
being planted into the holy _society_ of _Gods_ children, gathered
into the _order_ of _Christ Jesus_, according to his most holy _will_
and _Testament_: Remembering that _Christian health_, _grouth_, and
_flourishing_, are promised to the _Trees_ planted in _Jehovahs_ house:
And that the holy _Ordinances_ are the _Lords provisions_, and soul
_meals_, and _Breasts_ which he hath graciously appointed for his
_children_, of all _sorts_, and _ages_.
[Sidenote: Prayer with fasting a most Christian and mighty ordinance.]
Especially be much in holy _prayer_, and _fasting_ before the _Lord_:
this is an _Ordinance_ of which neither _Pope_ nor _Devill_ could ever
deprive a _child_ of _God_: If it be possible practice this duty with
others, however before the _Lord_ in secret: remembring how frequent
the _children_ of _God_ in holy _scripture_ were in this _duty_.
_Daniel_ is an heavenly _pattern_: and so is _David_, who wept and
chastised his soul with _fasting_ although he was reproached for it,
_Psal. 69_.
Our holy _Bridegroom_ the _Lord Jesus_, tels us that the _Bridegroom_
shall be taken away, and then his servants fast: as if he had expressly
named the times of the _Antichristian bondage_, wherein the _followers_
of _Jesus_, like the blessed _Women_, (_John the 20_.) _weeping_, cry
out, they have taken away my _Lord_, and I know not where they have
laid him.
This holy _Ordinance_ is of such admirable use among the _Saints_,
that even in the first, and purest times of _Christianity_, we read of
_Christian yoak fellows_, consenting to a _separation_ from each other,
for a time that they may give themselves to _prayer_, and _fasting_, 1.
Cor: 7.
_Obj._ But some say _fasting_ as it seems to be more proper to the _Old
Testament_, so seems it not so usefull in the _New Covenant_, when more
_spirituall_ worship, and _spirituall_ joys seem more _suitable_, and
_seasonable_.
[Sidenote: The excellent use of prayer and fasting.]
I answer, all the former _Scriptures_ declare it to be an _Ordinance_
of the _New Testament_, as well as a _prayer_ itself: And for the _use_
of it, it is most admirable for the _separating_, and _abstracting_ of
the _mind_, and _spirit_, from earthly _occasions_, and _comforts_,
for the devoting of the _soul_ to heavenly _consideration_, and
_examination_ of our wayes, for the pouring forth of _prayers_,
and _cries_ to _God_ in the many great, and mighty _straights_
which _Gods_ people passe through in this _vale_ of _tears_, and
_Lamentation_. And indeed it is (as I may say) the taking of a _soul
sweat_, or _soul purge_ for the avoiding and cleansing out our
spirituall _Humours_, and _corruptions_.
[Sidenote: 3dly.]
[Sidenote: Spirituall taking of cold.]
Thirdly, as ever we would preserve our _spirituall health_, let us
carefully take heed of spirituall _colds_ and _obstructions_: For as
it is in the _naturall_ man, a _cold_ it self is a great _distemper_,
and the _ground_ and _beginning_ of others, when the _warm streams_ of
_blood_, and _spirits_ are stopt up, and obstructed: So is it, (and
much more in the _spirituall_) when our heavenly _spirits_ are stopt
by damp _colds_, and _obstructions_ of unnecessary frequenting of
_cold societies_, and _places_ destitute of the _life_ of the _Sun_ of
_Righteousnes Christ Jesus_.
The _Lord Jesus_ is a _Christians Garment_: O let us keep that blessed
_garment_ always close about us, and in all places, and in all
companies, and upon all _occasions_ expresse the _life_, and _power_ of
_Christ Jesus_, longing to know, and to follow his blessed _words_, and
_examples_ in _life_, and _death_.
[Sidenote: 4thly.]
[Sidenote: Gods people must watch against the surfeiting upon worldly
comforts.]
Fourthly, take heed of _spirituall surfets_, that the feeding too much
upon the _comforts_ of _yoak fellows_, _children_, _credit_, _profit_,
(though sweet, and wholsome as _hony_) turn not to _bitternes_, and
_loathing_.
_Gods_ children as _travailers_ on the Land, as _Passengers_ in a
_ship_, must use this world, and all comforts of it, with _dead_,
and _weaned_, and _mortified affections_, as if they used them
not: If _Riches_, if _Children_, if _Cattel_, if _Friends_, if
whatsoever increase, let us watch that the _Heart_ fly not loose upon
them: But as we use _salt_ with raw and fresh meats, let us use no
worldly comfort without a savoury _Remembrance_, that these worldly
_Goods_ and _comforts_ are the common portion of the men of this
perishing _world_, who must perish together with them. Let us muse
upon their _insufficiency_ to content, and fill our _Hearts_, upon
their uncertain coming, and going with _Eagles wings_: upon their
_anxiety_, and perplexednes full of _Thorns_, & _vexations_: upon their
_certainty_ of departing, how soon we know not. O let us therefor beg
_grace_ from _Heaven_, that we may use earthly _comforts_ as a _stool_
or _ladder_ to help us upward to heavenly _comforts_, _profits_,
_pleasures_, which are only _true_, and _lasting_, even _eternall_ in
_God_ himself, when these _Heavens_, and _earth_ are gone.
[Sidenote: 5.]
[Sidenote: The power of meditating the joyes that are to come.]
Fifthly, to maintain a spirituall _health_ and _chearfulness_ is of no
small use (as _Paul_ writes to _Timothie_) sometimes to help our _cold
stomacks_ with a little _wine_ or _strong drink_ of the _hope_ of the
_joyes_ to come: Lay hold (saith _Paul_ to _Timothie_) of _eternall
life_: and as the _Souldier_ meditates upon the _glory_ of his
_victories_: The sick _passenger_ at Sea upon his _sweet refreshings_
on shore: the _Traveller_ upon his _journeys end_ and _comforts_
at his home: the _Labourer_ and the _Hireling_ on his _wages_, the
_Husbandman_ on his _harvest_: the _Merchant_ on his gain: the _woman_
in _travail_, on her _fruit_: so let us sometimes warm and revive our
cold _hearts_ and fainting _spirits_, with the assured hope of those
_victories_, those _crowns_, those _harvests_, those _refreshings_ and
_fruits_, which never _eye_ hath seen, nor _ear_ hath heard, nor never
entred into mans _heart_ the things which _God_ hath prepared for them
that love him: Of which however it pleaseth _God_ to give his servants
a _taste_ in this _life_, yet the _harvest_, and the _vintage_ are
to come, when they that suffer with _Christ Jesus_ shall reign with
him, and they that have sown in _tears_ shall reap the never ending
_harvest_ of inconceivable joyes.
[Sidenote: 6thly.]
[Sidenote: Bitter and untoothsome things may yet be of a blessed and
wholsome use to Gods people.]
Sixthly, as it is in the _restoring_ of the _body_ to _health_, or
in the _preserving_ of it in an healthfull _condition_: it is often
necessarie to use the help of _sharp_ and _bitter_ things, _bitter
pils_, _bitter potions_, _bitter medicines_, _sweatings_, _purgings_,
_vomitings_, _blood-lettings_, &c. So is it with our _souls_, and
_spirits_, and preservation of the _health_ and _chearfulness_ of the
spirituall and the _inner_ man.
[Sidenote: Two sorts of bitter afflictions.]
The _sharp_ and _bitter_ things which it pleaseth _God_ to make use of
in these cases are of two sorts.
First, such as himself is pleased to use towards us in the _way_ of his
fatherly _afflictions_ of all _sorts_: on our _spirits_, our _bodies_,
our _yoak-fellows_, _children_, _servants_, _cattel_, _goods_, &c.
out of which, yea also out of the _injurious_, and _slanderous_, and
persecuting dealing of others, yea and out of our own _sins_ and
failings his most holy and infinite _wisdom_, fetcheth all sorts of
_cleansing_ and _purging_, yea and sometimes a _cordiall_ and healing
_physick_.
The second sort of sharp and _bitter_ means are such, as we
_voluntarily_ use and _apply_ our selves unto our selves, for
the _slaying_ and the _purging_ out of the _filthy humours_ and
_corruptions_ of _pride_, _securitie_, _uncleanness_, _self-love_,
_covetousness_, and what ever else remains behinde of the _body_ of
_death_ in us.
[Sidenote: The Scripture the true storehouse of soul physick.]
It is true that the _word_ of _God_, and all his holy _Ordinances_,
they are not only of a _feeding_, and _nourishing_, but also of a
_purging_, and _cleansing Nature_, of a _preserving_, and a _restoring
Quality_: and therefore out of these, we must take _direction_ for all
our _spirituall Remedies_, against those _foul distempers_, unto which
our _spirituall_, and _inner_ men are subject.
[Sidenote: 1.]
[Sidenote: The remembrance of our sins bitter, yet an wholsome pill.]
First, then it is an _wholsome_ though _bitter pill_, often to call to
mind our _many_, our _great_, our _known_, our _unknown_ transgressions
against; the _Lord_ as a _Creatour_, against the _Lord_ as a _Father_,
against the _Lord_ as a _Redeemer_, against _Christ Jesus_, against his
holy _Spirit_, against his _Ordinances_, against his _Saints_, against
our _selves_, &c. Yea the _sins_ and severall _corruptions_ of our
_Natures_, _callings_, and _conditions_, to which we yet are subject,
and lye open, and without _supply_ of _Grace_, and _strength_ from
_Heaven_, we shall fall, and tumble into, as well as the strongest of
_Gods servants_, of whose wofull _falls_ we read of in holy Scripture.
_Obj._ It is a part of the _Lords New Covenant_, that he will forgive
our _sins_, and remember our _iniquities_ no more.
[Sidenote: Gods children bound to beg for pardon of sin.]
I answer, unto all the _promises_ of all sorts, (_Ezek. 36_.) it pleaseth
the _Lord_ to adde this Gospel _Proviso_; For all this I will be sought
unto saith the _Lord_, according to that most holy direction, of the
_Lord Jesus_, to pray daily, not only for _daily Bread_, but also for
_daily forgivenes_.
_Obj._ The Lord hath forgiven them already in _Christ_, what need to
pray for forgivenesse of them again.
_I answer_, We must marke the _Lords Ordinance_, for all this I will be
sought unto: _Prayer_ and other _spirituall Ordinances_ hath the Lord
appointed for our _souls_ good, as well as _corporall meanes_ for our
bodily comfort.
[Sidenote: Godly sorrow not inconsistent but subservient to spirituall
joy.]
Hence the many examples of the servants of _God_ throughout the whole
Scripture, both before _Jesus Christ_ and since, _David_, _Peter_,
_Mary Magdalen_, breaking forth into heavenly showres of godly
_teares_. Hence the _Paschall Lambe_, (the figure of _Christ Jesus_)
was appointed by the _Lord_ to be eaten with _bitter herbs_, implying
and teaching that _Jesus Christ_ himselfe, his _blood_, _pardon_ of
_sin_, _Life_ and _Salvation_, and all the _spirituall_ and _eternall
sweets_ that here below we finde in _Christ Jesus_, they have not their
_native_ and proper rellish without the helpe of such sharp and bitter
_hearbs_.
[Sidenote: Gods councels absolve not us from menes & endeavours.]
What though therefore in _Gods councel_ before the _world_ was, all
his works of _creation_ and _redemption_, _vocation_, _justification_,
_glorification_ are knowne to him and acted by him? I say, in the
most inconceivable deep _councels_ of his will, according to which he
worketh all things, _Ephes. 1. 11_? yet were it _presumptuous madnesse_
in us, and a tempting of the _jealous eyes_ of the most _High_, to
neglect the _wayes_, and _meanes_, and _paths_ of _mercy_ for _Soul_
or _Body_, which his most holy _Wisedome_ out of _infinite Grace_ and
_goodnesse_ hath appointed to us?
[Sidenote: The due consideration of Gods justice is an heavenly though
bitter pill.]
A second sharp and bitter _pill_ to purge out spirituall _corruption_,
is a due and serious pondering of the _nature_, of the _justice_ of
the most _High_; notwithstanding all the infinite _sweetnesse_ of the
_Ocean_ of his _mercy_, and notwithstanding all the _colours_ and
_pretences_ which we poor sinners invent to our selves, to hide from
our eyes, the _greatnesse_ and _dreadfulnesse_ and terrours of it.
Well therefore might _Job_ say: therefore am I troubled at his
presence, and when I consider I am afraid of him; and _David_, _Psal.
119_. My _Flesh_ trembleth for fear of thee, and I am afraid of thy
_judgements_.
_Object._ But _John_ saith, perfect _love_ casteth out _fear_.
_I answer_, The true love of _God_, never casteth out the true feare of
_God_, but only that which is false and _counterfeit_, that which is
the fear of a _Beast_ of _slaves_ and _Devils_.
Hence it is that the _Spirit_ of the fear of the _Lord_ was poured upon
the _Lord Jesus_ himself.
This _feare_ is an holy _awe_ or _reverence_ proper to a true and
heavenly ingenuous child of _God_, even (first and chiefly) to _Christ
Jesus_, the _elder Brother_ (in a sence) of all the _children_ of
_God_. To cherish which holy _fear_ of _God_, let us cast our eyes
upon the fiery flashes of his severe _justice_ revealed unto us in a
three-fold time, the time _past_, _present_, and to _come_.
[Sidenote: The dreadfull rejection of the Angels]
For the time past, how dreadfull is that we finde of the _rejection_
and _ejection_ of so many glorious heavenly Spirits the _Angels_,
tumbled down for their sin of _Pride_, from the heighth of _Heaven_,
and their glorious attendance upon _God_, to the depth of _Hell_ in
horrible _slavery_ to everlasting sinnes and torments.
[Sidenote: The dreadfull sentence upon all mankind.]
How dreadfull was that dolefull _Sentence_ upon the whole race of
_mankinde_, for the Sin of the first _root_, our first _Parents_ in
_Paradice_? How wonderfull those _Plagues_ and _Destructions_ upon
_Pharaoh_ and the land of _Ægypt_, for their oppressing Gods people.
[Sidenote: The destruction of _Egypt_ and _Sodom_, & the whole world.]
And (before that) how fearfull and horrible was that _destruction_ and
_burning_ up of _Sodom_, and _Gomorrah_ and other _Cities_ with _fire_
and _brimstone_ from Heaven?
And (before both these) how wonderfully fearefull and universall
was, the _destruction_ of the whole _world_, in that choaking, and
All-o'erwhelming _flood_ or _deluge_.
[Sidenote: Fearfull stroaks of Gods justice upon _Israel_.]
How fearfull were the stroaks of _Gods_ displeasure upon his owne
people of _Israel_, in their many _Destructions_ and _Captivities_? How
fearfull the rejection of the ten _Tribes_ wholly swallowed up and lost
for so many _ages_ and _generations_?
[Sidenote: Upon the _Jews_ and _Jerusalem_.]
How lamentable were the _destructions_ (and especiall that by _Titus_
and _Vespasion_) of the holy _City_, that glorious _Jerusalem_, in the
slaughter and captivity of 1100000 thousand _Jewes_, _men_, _women_ and
_children_?
How fearfull was the rejection of that whole _Nation_ of the _Jewes_,
ever since but a _curse_ and a _scorne_ to all the rest of the
_Nations_ of the world to this day?
[Sidenote: Upon the Son of his love the _Lord Jesus_.]
And (above all) who can but tremble at the _impartiall flames_ of
_Gods justice_ on that _green_ and _innocent_ tree, his owne, and
only begotten son _Christ Jesus_, when he stood surety in the room of
_sinners_ to make _satisfaction_ for their _transgressions_?
_Object._ Grant _Gods justice_ and _fierce wrath_ to be so hot, so
fiery and fearfull towards his _enemies_, yet, what need his _children_
fear his _justice_, since that it is satisfied and his wrath appeased
towards his people, by the _sufferings_ and _blood-shed_ of _Christ
Jesus_.
[Sidenote: The heavy & dolefull stroaks of Gods righteous hand upon his
own people in this world.]
_I answer_, It is so evident, that although _Christ Jesus_ his blood,
hath quenched the fire of _Gods eternal wrath_ toward his people,
and sweetened the bitter _Cup_ of all present _Judgements_ and
_afflictions_: yet for his _Name_ and _Justice_ sake in this world,
_Gods children_ have temporally felt the fearfull stroks of his
displeasure, and judgment must begin at the house of _God_.
Hence that dreadfull _blow_ of _Gods_ righteous _hand_ upon our first
_Parents Adam_ and _Eve_, cast out of _Paradice_ with their _posterity_
(even the whole race of _mankind_) notwithstanding their belief in the
_promised seed of Christ Jesus_.
Hence the heavy _stroakes_ upon _Lot_, upon _Lots wife_, upon
_Moses_, upon _Aaron_, upon _Sampson_, upon _Eli_, upon _David_, upon
_Hezekiah_, upon _Josiah_, &c.
_Object._ But some may say, _God_ sees no sin in _Jacob_, &c.
[Sidenote: Gods holy end in his sore afflictions upon his people.]
_I answer_, Their calamities are Judgements, that is righteous
sentences of the most high, _Judgements_, though not eternall
Judgements: these vindicate _Gods_ name and _Justice_ before an
unrighteous _world_, and beare him witnesse of his _impartiality_,
even towards his owne _children_; these humble and bring his people to
repentance and confession, and quicken their pace, and their hearts, to
watch against future _sins_ and _provocations_.
Hence saith the _Spirit_ of _God_ expresly, _1. Cor. 11_. For this
_cause_ (that is for his childrens abuse of the _Lords Supper_) many
are _weak_ and _sick_, and some are falne _asleep_; _God_ chastiseth
his own people, true _christian Churches_, for the abuse of his holy
_Ordinances_ and _appointments_.
[Sidenote: Gods justice visibly seen in the present sorrows of all
sorts.]
In the second place, let us cast our eyes abroad and behold the
direfull signs and tokens, of _Gods_ severe Justice executed at this
present in the _world_. How lamentably doe we see before our eyes the
daily and continued effects of that first _wrath_ upon mankind, in so
many _sorrows_ of all sorts for the first transgression.
Let us consider of the great constant _reproach_ and misery over all
the _Nations_ of the _World_, by reason of _Gods_ righteous _Sentence_
in the division of so many _Tongues_ and _Languages_.
[Sidenote: The horrible desolations of late years.]
O come and see (saith _David_) what _Desolations_ (_Psal. 46._) the
_Lord_ hath wrought in the _Earth_? How many _hundred thousands_ of
_men_, _women_ and _children_ have of late years been swept away in the
_world_, by _wars_, _famines_ and _pestilences_?
And since we are commanded to _weep_ with them that _weep_; O that
our _heads_ were _fountains_, and our _eyes rivers_ of _waters_, that
wee might weep with _Germany_, weep with _Ireland_, yea, weep day and
night with _England_ and _Scotland_ (to speake nothing of other remote
_Nations_) in laying againe and again to _heart_ the stroakes of _Gods_
most righteous _judgements_, in their most fearfull slaughters and
_desolations_.
[Sidenote: The wonderfull spirituall judgements upon the Nations.]
[Sidenote: The direfull judgement upon the Jewes.]
The effects and marks of these most dreadfull _blowes_, every _eye_
is forced to see but yet there are some _stroakes_, more fearfull
and yet not easily perceived; such are the righteous _judgements_ of
_God_, giving up the _Nations_ of the _world_ to so many horrible and
blasphemous _worships_, _idolatries_ and _superstitions_. To speak
nothing of whole _Nations_ and _Kingdomes_, that know not at all the
true and living _God_, how _cold_ and _hard_ is that _stone_ that lyes
upon the _mouth_ of that wonderfull _grave_ of _unbeliefe_, wherein
the _Nation_ of (_Gods_ choice and love) the _Jewes_ lye buried and
o'rewhelmed to this day?
[Sidenote: The direfull judgement of Mahumatanism, and
Antichristianisme.]
Who can but _wonder_ and _tremble_ at so many hundreth thousand
and millions of men given up for so long a time (in so many and
so mighty flourishing _Nations_ of the world) I say, given up to
those two monstrously bewitching _Worships_ of _Mahumatisme_ and
_Antichristianisme_, the dire effects of _Gods_ most righteous
judgements upon the _Easterne_ and _Westterne_ professors of the
knowledge of _God_ in _Christ Jesus_?
[Sidenote: The lamentable captivity of Gods own people to Antichristian
worships.]
Adde to these that most fearfull and deplorable _captivity_ of the
very _soules_ and _consciences_ of _Gods_ owne people (for so many
hundred years) under false and superstitious _Worships_. A righteous
_judgement_, though not so easily discerned, yet in it selfe most
dreadfull, and exceeding all the temporall calamities in the _world_.
[Sidenote: The dreadfull and eternall judgement yet to come.]
But (thirdly) from these two times of _past_ and _present_, let us cast
our eyes on the third which is yet to come, as _sure_ and _wonderfull_,
will shortly be these two most wonderfull and dreadfull _downfals_ of
those two so mighty _Monarchies_ (so great enemies to _Christ Jesus_)
the _Turkish_ and the _Popish_: according to the Prediction of the
holy _Prophets_. How fearfull the _effusion_ of the _Viols_, in part
fulfilled, and yet to be powred forth in their season? And not a
little wonderfull is that mighty _destruction_ of the _Nations Gog_
and _Magog_ gathered as the _sand_ of the Sea against the camp of the
_saints_ of the holy _City_.
And (to come to the full _period_ and _finall sentence_ of the most
righteous _Judge_ of the whole _world_) with what _horrours_ and
_terrours_ shall these _Heavens_ and _Earth_ passe away; this _Earth_
with the works thereof being consumed and burnt up? How inconceivably
direfull will the last _eternall judgement_ be, when two worlds of men
(the former destroyed by _water_, and this by _fire_) shall appeare,
before the most glorious _Tribunall_ of the Son of _God_? When all the
most _secret sins_ shall be brought to _tryal_, and an account shall be
given for _every idle word_?
O who who can conceive the _terrours_ of that thundering _sentence_
[_Goe yee cursed into everlasting fire, prepared for the Devill and his
Angels, where the worm never dyes, and the fire never goes out_.]
_Object._ But some may say, Can these sayings be any other then
a _Parable_ or _similitude_? for is the _Devill_ capable of any
_materiall fire_? such as now is grievous and painfull to _flesh_ and
_blood_?
[Sidenote: The Parables of holy Scripture are ful of heavenly kernels
of Truth.]
_I answer_, Grant these sayings _Parabolicall_ or _similitudes_,
as also that of _Dives_ and _Lazarus_: yet what are _Parables_ and
_similitudes_ but _Glasses_ to represent unto us in more plain and
easie wayes the holy _truth_ and mind of _God_?
[Sidenote: The worme that never dyes, and the fire that never goes out.]
The _Kernell_ of _truth_ is not the lesse sweet though wrapt up in
the _shels_ and _husks_; Beyond all question therefore _Christ Jesus_
foretels most sure and inconceiveable plagues to all that know not
_God_, and obey not his glorious _Gospel_: And by this _Worme_ that
never dyes, and this _fire_ that never goes out, declares a _torment_
to be inflicted upon both _men_ and _devils_ which shall be extream
like fire which shall be universall upon the whole sinfull _creature_,
no part exempted, which shall be also _eternall_, never dying, never
ending, yet we may adore _Gods_ righteous judgements and (working out
_Salvation_ with fear and trembling) make sure of a _Jesus_ a _Saviour_
to deliver us from the _wrath_ that is to come.
[Sidenote: The meditation of death.]
In the next place (my deare Love) let us downe together by the _steps_
of holy _meditation_ into the _valley_ of the shadow of _Death_. It is
of excellent use to walke often into _Golgotha_, and to view the rotten
_skuls_ of so many innumerable thousands of millions of millions of men
and women, like our selves, gone, gone forever from this life and being
(as if they never had _life_ nor being) as the swift Ships, as the
_Weavers shuttle_, as an _arrow_, as the _lightning_ through the aire,
&c.
It is not unprofitable to remember the faces of such whom we knew,
with whom we had sweet acquaintance, sweet society, with whom we have
familiarly eaten and lodged, but now growne _loathsome_, _ugly_,
_terrible_, even to their dearest, since they fell into the _jawes_ of
_death_, the _King_ of _terrors_.
And yet they are but gone before us, in the _path_ all _flesh_
must tread: How then should we make sure, and infinitely much of a
_Saviour_, who delivers us from the _power_, and _bitternesse_ of
_Death_, and _Grave_, and _Hell_, who is a _resurrection_ and _life_
unto us, and will raise up and make our bodies glorious, like his
glorious _Body_, when he shall shortly appear in glory.
It is further of great and sweet use against the _bitternesse_ of
_Death_, and against the _bitter-sweet delusions_ of this world daily
to thinke each day our _last_, the day of our _last farewell_, the
day of the splitting of this _vessell_, the breaking of this _buble_,
the quenching of this _Candle_, and of our passage into the land of
_Darknesse_, never more to behold a sparke of _light_ untill the
Heavens be no more.
[Sidenote: 3 Terrible uncertainties.]
[Sidenote: Meditations of death powerfull as to many heavenly purposes.]
Those three uncertainties of that most certain _blow_, to wit, of the
_Time_ when, the _Place_ where, the _Manner_ how it shall come upon us,
and dash our _Earthern Pitcher_ all to pieces, I say the consideration
of these three, should be a threefold _cord_ to bind us fast to an
holy _watchfulness_ for our _departures_, and a _spur_ to quicken us
to aboundant _faithfulnesse_ in _doing_ and _suffering_ for the _Lord_
and his _Christ_, it should draw up our minds unto _heavenly objects_,
and loosen us from the vexing _vanities_ of this vaine _puffe_ of this
present sinfull life.
Oh how weaned, how sober, how temperate, how mortified should our
_spirits_, our _affections_, our _desires_ be, when we remember that we
are but strangers, converse with _strange companies_, dwel in strange
houses, lodge in strange beds and know not whether this day, this
night shall be our finall change of this strange place for one far
_stranger_, darke and dolefull, except enlightened by the _Death_ and
_Life_ of the Son of _God_.
How contented should we be with any _Pittance_, any _Allowance_ of
_Bread_, of _Cloaths_, of _Friendship_, of _Respect_, &c.?
How thankfull unto _God_, unto _man_ should we poor strangers be for
the least _crum_, or _drop_, or _rag_, vouchsaf'd unto us, when we
remember we are but strangers in an _In_, but passengers in a Ship, and
though we dreame of long _Summer_ dayes, yet our very life and being is
but a swift short _passage_ from the bank of _time_ to the other side
or _Banck_ of a dolefull _eternity_?
How patient should our _minds_ and _bodies_ be under the _crossing_,
disappointing hand of our all-powerfull _Maker_, of our most gracious
_Father_, when we remember that this is the short _span_ of our
_purging_ and _fitting_ for an eternall _Glory_, and that when we
are _judged we_ are _chastened_ of the _Lord_, that we should not be
_condemned_ with the world?
How quietly (without the _swellings_ of _revenge_ and _wrath_) should
we bear the daily _injuries_, _reproaches_, _persecutings_, &c. from
the hands of men, who passe away and wither (it may be before night)
like _grasse_, or as the _smoake_ on the chimnies top, and their _love_
and _hatred_ shall quickly perish?
Yea, how _busie_, how _diligent_, how _solicitous_ should we be (like
_strangers_ upon a strange _Coast_) waiting for a _winde_ or _passage_)
to get _dispatched_ what we have to doe before wee hear that finall
call, _Away, Away_, let us be gone from hence, &c.
How should we ply to get _aboard_ that which will passe, and turne to
blessed _account_ in our own _countrey_?
How should we over-look and despise this _worlds trash_ which (as the
holy _woman_ going to be burnt for _Christ_ said of money) will not
passe in Heaven?
How zealous for the true _God_, the true _Christ_, his _praise_, his
_truth_, his _worship_, how faithfull in an humble witnesse against the
_lyes_ and cozening delusions of the _Father of lyes_, though guilded
o're with _truth_, and that _by_ the hands of the highest or holyest
upon the Earth?
How frequent, how constant (like _Christ Jesus_ our _Founder_ and
_Example_) in doing good (especially to the _Souls_) of all men,
especially to the _Household_ of _Faith_, yea even to our enemies, when
we remember that this is our _seed time_, of which every minute is
precious, and that as our _sowing_ is, must be our eternall _Harvest_:
for so sayeth the Spirit by _Paul_ to the _Galathians_: _He that soweth
to the flesh, shall of the flesh reap corruption_ or _rottennesse,
and he that soweth to the Spirit, shall of the Spirit reap life
everlasting_.
_FINIS._
* * * * *
Transcriber's Notes:
Italic text is denoted by _underscores_.
Obvious printer's errors were corrected.
Every effort has been made to replicate this text faithfully, including
obsolete and variant spellings, inconsistent and non-standard
punctuation, inconsistently hyphenated words, and other inconsistencies.
There are several places where opening or closing parentheses marks
appear, and it is not clear from the text where the paired parenthesis
would appear. In each case, the single parenthesis was left in place
and no opening or closing parenthesis added.
However, where printing issues interfere with readability, and the
intent is absolutely clear from the text, changes were made to the
transcribed text.
For example: multiple spellings of "Iesus" have been changed
to "Jesus".