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Title: Experiments of Spiritual Life & Health, and Their Preservatives Author: Roger Williams Release date: August 16, 2020 [eBook #62944] Language: English Credits: Produced by Brian Wilson, MFR, Christopher Wright, and the Online Distributed Proofreading Team at https://www.pgdp.net (This file was produced from images generously made available by The Internet Archive/American Libraries.) *** START OF THE PROJECT GUTENBERG EBOOK EXPERIMENTS OF SPIRITUAL LIFE & HEALTH, AND THEIR PRESERVATIVES *** Produced by Brian Wilson, MFR, Christopher Wright, and the Online Distributed Proofreading Team at https://www.pgdp.net (This file was produced from images generously made available by The Internet Archive/American Libraries.) EXPERIMENTS OF Spiritual Life & Health, And their PRESERVATIVES In which the _weakest_ Child of _God_ may get _Assurance_ of his Spirituall _Life_ and _Blessednesse_ And the _Strongest_ may finde proportionable _Discoveries_ of his _Christian Growth_, and the _means_ of it. By _Roger Williams_ of _Providence_ in _New-England_. [Illustration] London, Printed, in the Second Month, 1652. RE-PRINTED BY SIDNEY S. RIDER, PROVIDENCE. 1863. INTRODUCTION. As the existence of the following tract was, until quite recently, unknown,[A] a few words of introduction, exhibiting its character and the circumstances under which it was written, may not be inappropriate. [A] Professor Knowles, in his Memoir of Roger Williams, makes the following statement: Mr. Williams is said to have published, in London, in 1652, a work entitled "Experiments in Spiritual Life and Health, and their Preservatives." Of this book, no copy has come to our knowledge. The object of the work is, briefly to present to the christian the evidences of personal piety and guard these evidences from abuse and misapprehension. It is divided into three parts. The author first treats of the evidences of a piety, which, though real, is weak and imperfect; secondly, the evidences of a vigorous and maturer piety; and the third part contains directions for maintaining and increasing piety in the soul of the believer. It is written with clearness and discrimination, and much resembles the treatises of Baxter on the same subject. It is as well adapted to the condition of christians of the present day as to the condition of those for whom it was written, two hundred and ten years since. There cannot be found in it a word of sectarian bitterness; on the contrary, it everywhere breathes the spirit of catholic, christian charity. The circumstances under which it was written are certainly peculiar. It seems that his wife, to whom he appears to have been tenderly attached, had been dangerously ill, but was now recovering. During her sickness he had been from home, laboring among the Indians; and while absent, he wrote this little treatise in the form of a letter to her, his object being simply to promote her spiritual improvement. At the request of his friends, it was published in London; and a dedication was prefixed to it, addressed to Lady Vane the Younger. In this dedication, occurs the following remarkable passage: "The form and stile I know will seem to this refined age too rude and barbarous, and the truth is, the most of it was penned and writ, (so as seldom or never such discourses were,) in the thickest of the naked Indians of America, in their very wild houses, and by their barbarous fires, when the Lord was pleased this last year (more than ordinarily) to dispose my abode and travel among them." As a writer, Roger Williams has generally borne the reputation of a violent and bitter controversialist. I believe that in this respect he has suffered great injustice. It would seem from this tract, that, on the contrary, his spirit was eminently candid and catholic, and that controversy was to him a painful duty. In the same dedication he says: "It is true, I have been sometimes prest to engage in controversies, but I can really and uprightly say, my witness is on high, how harsh and dolefull the touch of these strings are, [is,] and especially against such worthies both in old and New England, in whom I joyfully, before the world, acknowledge (in many heavenly respects) a lively character and image of the love of God." Every thing in this tract is in harmony with such a declaration. STEPHEN RANDALL, Esq., a descendant of Roger Williams, a gentleman who cherishes a proper respect for the memory of his great ancestor, has been at much pains to procure the use of one of the only two known copies of this work, and at his instance it is now re-published. It is nearly a _fac simile_ of the original copy, retaining, unchanged, all the obsolete words and phrases, with all the peculiarities of orthography. In this form it will be more interesting to the public, and especially to antiquarians, than it could be made by any change whatever. In the hope, that, after the lapse of more than two centuries, it will again be acceptable to christians of all denominations, and exhibit in a new light the character of a great and good man, it is now presented to the descendants of the Puritans. F. W. _Providence, December 1st, 1862._ [Illustration] To the truly Honorable the Lady _Vane_, the Younger. Madam, _Your favourable, and_ Christian respects _to me_ (_both of former and latter date_) _your_ Godly _and_ Christian Letters _to me, so many thousand miles distant in_ America: _And your many gracious_ Demonstrations _of an humble and_ Christian Spirit _breathing in you; are a three fold_ Cord _which have drawn these lines into your presence_. _While I have sometimes mused how to express a_ Christian gratitude, _I am at last perswaded to crave your_ Ladyships acceptance _of these poore_ Experiments _of each true_ Christians personall union, _and_ communion _with the_ Father _of_ Spirits. _It is true, I have been sometimes prest to engage in_ controversies, _but I can really and uprightly say, my_ Witnes _is on_ high, _how harsh and doleful the_ touch _of those_ strings _are, especially, against such_ Worthies _both in_ old _and new_-England, _in whom I joyfully before the world acknowledge_ (_in many heavenly respects_) _a lively character and_ Image _of the_ Son _of God. This broken_ piece, _is a breath of a_ still _and_ gentle voice, _none but the_ God _of this_ world, _and the_ men _of this_ world, _can I lightly_ (_at this turne_) _expect my_ opposites. _At other times I have been drawne to consider of the little_ flock _of_ Jesus, _his_ Army, _his_ body, _his_ building, _that for these many hundred years have been_ scattered, routed _and_ laid wast _and_ desolate: _At present, I onely examine who are the_ personall _and_ particular Sheep of Jesus Christ, _his_ Souldiers, _his living_ materials, _though_ scattered, divided, _and not_ compos'd _and ordred at their souls desire_. _I confess_ (Madam) _it was but a_ private _and_ sudden discourse, _sent in private to my poor_ Companion _and_ Yoak-fellow, _occasioned by a sudden_ sickness _threatening_ death, _into which, and from which it pleased the_ Lord _most graciously to cast and raise her_. _The_ forme _and_ stile _I know will seem to this refined_ age, _too rude and barbarous: And the_ truth _is, the most of it was penn'd and writ (so as seldom or never such discourses were) in the thickest of the naked_ Indians _of_ America, _in their very wild_ houses, _and by their barbarous_ fires; _when the Lord was pleased this last year (more then ordinarily) to dispose of my_ abode _and_ travell _amongst them. And yet, is the_ Language _plaine? it is the liker_ Christs: _Is the composure rude? such was his outward_ Beauty: _Are the tryals (seemingly) too close? such is the two edged_ Sword _of his most_ holy Spirit, _which pierceth between the very_ Soul _and_ Spirit, _and bringeth every_ thought _into the_ obedience _of_ Christ Jesus. _Amongst the many_ Crowns _of_ mercy (Madam) _which it hath pleased the_ Father _of mercies to crowne your_ soul _with, as_ David _speaks of his_, Psal. 103. _there are two which justly challenge (and your Ladyship I know doth humbly acknowledge them) to be the fairest_. [Sidenote: 1 Cor. 3.] _The first, That he himselfe most_ high, _most_ holy, (_who makes his common_ choice, _the_ poor, _Jam. 2. and chooseth few_ Lords, _few_ Knights, _few_ Ladies, (_few_ wise, _few_ noble, _few_ mighty) _hath freely chosen you_ Madam, _in so gracious and blessed a_ measure, _to_ desire _to_ feare _his_ Name. _A second, That for your dearest_ Companion _and_ Guide _in this vale of_ tears (_amongst the famous_ Worthies _of this_ age) _he hath graciously guided you to such a blessed_ choice, _of such an_ Husband _on_ earth, _who beares so bright an_ Image _of your_ Husband _in the_ Heavens, _and in whose most holy and gracious_ hand, _he hath been such a_ mercifull _and_ faithfull Instrument, _for both the_ freedoms _both of the_ outward _and_ inner _man_. _I doe humbly acknowledge (that upon an absolute account) all is mercy, and yet I am also humbly confident, that in a_ respect (_as he graciously remembered his old friend_ Abraham, _and tels us of a speciall love he yet bears the_ Jewes _for_ Abrahams _sake, even so, he hath graciously vouchsafed at this present an_ honorable remembrance _to the NAMES of some of his more_ eminent _former_ friends _and_ witnesses. _How hath he crowned the_ memory _of those his 2 zealous_ Servants _in K._ Henry _the 8th. his days[B] with a most eminent and blessed_ succession _of such_ names _and_ spirits _at this day? and in a gracious_ remembrance _of his love to that blessed_ daughter _and_ witnesse _of his the_ Lady Vane _in Q._ Maries _dayes; how hath it pleased his_ wisedom _and_ goodnesse, _to remember and to honour that_ Name, _both in your Ladiship and so many otherways, with so many loving kindnesses at this day_? [B] Cromwel and Lambert. _My humble cry_ (Madam) _to the_ Lord _shall never cease, those all those your many_ obligations _of both_ temporall _and_ eternall mercies, _may_ (_like chaines of_ Adamant) _draw and bind your precious_ Soul _more and more to resolve (by his grace assisting) to make his name_ great, _who hath made your so and so to love his_ Name, _his_ Son, _his_ Spirit, _his_ Truth, _his_ Children, _that others at the_ Torch _of your_ exemplary meeknesse _and_ fear _of_ God, _may light and kindle theirs; That your_ Souls-eye _more and more brightly may see him who is_ invisible, _and may so experimentally resent those_ invisible _and_ internal Honors, pleasures _and_ profits _that are in him that in comparison_ _thereof the_ visible _and_ worldly, _may be accounted by you but_ dreams _of_ shadows, _&c. That your_ great desire _may be a_ likenesse _of so_ high _and_ holy, _and so dear a_ Saviour, _and_ (_as in other_ excellencies _so_) _in that especially of a desire_ of saving _others_, _your_ Children, Kindred, Servants, Friends, _yea_, Enemies: _that neither the pleasing_ calme _of_ prosperity, _nor the dreadfull_ storms _of_ changes, _may quench or dampe that holy_ fire _of your souls_ love (_in_ Life _and_ Death) _to_ Him _whom your_ Ladyship _hath so much infinite cause to love, but never yet saw, in whom, and for ever_ _I desire to be_ Your HONOURS unfeignedly faithfull. =R. W.= [Illustration] To every truly _Christian Reader_. [Sidenote: Thy Maker is thy Husband. Isa. 52.] As it is in the _Earthly_, so it is in the _Heavenly Marriage_ of a poor _Sinner_ to his _Maker_. There useth first to passe a _private_ kindling of Love, and a private _consent_ and _promise_ (which sometimes are long) before the _open solemnity_, and the _publike profession_ of a Married Life together. This is my present _designe_, (not to controvert the matters of publike _Order_ and _Worship_, but) to present some poor Experiments of those Personall _excellencies_ of each true beleeving _soule_ and _spirit_. [Sidenote: Isa. 40.] [Sidenote: Prov. 21.] The Holy _Spirit_ (in _Isaiah_) tels us of _Ballances_ wherein the most _High_ weighs the _Hills_ and _Mountains_: As also in _Solomon_, of _Ballances_ wherein hee weighs the very _Spirits_, even of men whose way is right in their owne eyes. And in _John_ (14.) he commands us to try the _Spirits_, pretending to come from _Christ Jesus_, whether they be of _God_, or no. [Sidenote: Great pretences to the holy Spirit of God.] There is not the grossest _Protestant_ or _Papist_, but pretends to the _Spirit_ of _God_; yea that horrid _Monster Mahomet_, blusht not to avouch that in the _Forme_ of a _Dove_, the holy _Spirit_ of _God_ did whisper in his _eare_ from _Heaven_. Now blessed is that _Spirit_, _publike_ or _private_, who is truly willing and joyfull to lye downe in the _Ballances_ of the _Lords_ weighings. Hitherto tend these _Experiments_ of personal Communion with _God_ in the _Spirit of Holinesse_, _Rom. 1. 3_. [Sidenote: To counterfeit the holy Spirit dreadfull.] 'Tis true, all publike and private _Christian Spirits_, pretend the _Spirit of Holinesse_: yea, how great a part of the _World_ pretend to be _Christendome_, the _Christian world_, that is, anointed with the _Spirit_ of _Christ Jesus_? But was it _Death_ in _Moses Rites_ to counterfeit that ceremoniall and figurative _Ointment_, _Exod. 30_. what shall it be to counterfeit the _Spirit_ of _Life_ and _Holiness_ it self? What I beleeve therefore (as _David_ and _Paul_ once spake) I freely speak: Yea, who can but speak (saith _Peter_ and _John_) the Things they have seene and heard? I confesse I spake these first but in a private _Letter_ in _America_, and thought not that the _light_ in _Europe_ should have seen them: But a two-fold _desire_ hath prevailed with me to expose these _Tryalls_ to the _Trying_ of all men. 1. The earnest _desire_ of some _Godly Friends_. 2. Mine owne _desire_ of sowing a little handfull of _spirituall seed_ while the short _Minute_ of my _seed-time_ (the _opportunity_ of life) lasteth. [Sidenote: The least of the little ones of Christ Jesus ought to rejoyce.] My scope is to fill each truly _Christian soule_ with _triumphing_ and _rejoycing_: I speak _peace_ and _joy_ to the Weakest _Lamb_ and _Child_ (in _Christianity_) that is so _low_, so _weake_, so _litle_, so _poor_ in its owne eyes, that it sometimes saith, it hath no _Christ_, no _Spirit_, no _Faith_, no _Love_, no nor true _Desire_ in it selfe. To this poore weake one I speak _peace_ and _joy_, and say, this _spirituall poverty_ is blessed, and is the first _step_ or _round_ of that spirituall _Ladder_, _Mat. 5_. Blessed are the poor in _spirit_, for theirs is the _Kingdome_ of _Heaven_. Secondly, I found joyfull _Alarums_ of _Encouragement_ to the _strong_ to grow (as _Peter_ exhorteth) in the _Grace_ and _Knowledge_ of the _Lord Jesus_. [Sidenote: Communion of Saints most sweet, and to be lamented after.] Tis true, the _communion_ of _Saints_ is _sweet_ and joyfull, _strong_ and powerfull, eternally _gainfull_ and profitable; and holy and blessed is that _Spirit_ that makes the _Saints_ (who are the _Excellent_ of the Earth) its _Delight_, and after that blessed hour of the _Saints uniting_ in _one Heart_, _one Spirit_, _one Worship_, let all that love _Christ Jesus_ mourne and lament, and breath and pant: And yet the weakest and the faintest _Lamb_ that comes but stealing in the Crowd to touch the hemb of the _Lord Jesus_ his garment, that is content to be esteemed a _Dog_, and to wait for _crums_ of _mercy_ under the _Table_ of the Son of _God_: let them I say rejoyce also, for he that hath begun that blessed work by his owne free and eternall _Spirit_, will by the same his owne holy _Arme_, gloriously finish it. I end (_Deare Christian_) with the _proposall_ of two _Christian knots_, or _Riddles_, not unsuitable to these present _Times_ and _Spirits_? [Sidenote: Two Christian Riddles, suiting these times and spirits.] _First_, Why is the _Heart_ of a _David_ himself (_Psa. 30._) more apt to decline from _God_, upon the Mountaine of _Joy_, _Deliverance_, _Victory_, _Prosperity_, then in the dark _Vale_ of the shadow of _Death_, _Persecution_, _Sicknesse_, _Adversity_, &c. _Secondly_, Why is it, since _God_ worketh freely in us to _doe_ and to _will_ of his owne good pleasure, that yet he is pleased to command us to _work_ out our owne _Salvation_ with _Feare_ and _Trembling_? Let us all humbly beg the _Finger_ (the Spirit) of the Lord to untie these _Knots_ for us. _I desire to be thine unfeighned in_ Christ Jesus, _R. W._ [Illustration] The _Contents_ of this _Discourse_. _The_ Heads _are three_. _Under the_ first _are contained the_ Arguments _of_ Spirituall Life, _wherein the_ Weakest _and the_ Sickest _Child of_ God _may finde its_ Spirituall Life _apparent, though over-cast and_ eclipsed _with spirituall_ Weaknesse _and_ Distempers. _Under the second_ Head, Arguments _of the strength and_ vigour _of the Spirit of_ Life _and_ Holinesse: _In which the_ strongest _and the_ eldest _in_ Christ, _may find_ Experiments _of Spirituall_ Health, _and Christian_ Activity _and chearfullnesse_. _These_ Experiments _respect_, 1. _The Souls private_ correspondency _with the Lord himselfe_. 2. _Converse and_ correspondency _with_ Men. 3. _Private_ Retirednesses _with it selfe_. _Under the third_ Head _are proposed some_ Means _wherein the_ Spirit _of_ God _usually breatheth for the preserving and maintaining of a truly Spirituall and_ Christian _Health and Chearfullnesse_. [Illustration] The Letter which the Author sent with this Discourse to his Wife _=M. W.=_ upon her recovery from a dangerous sicknesse. My _Dearest Love_ and _Companion_ in this _Vale of Tears_. [Sidenote: The true use of sicknesse.] Thy late _sudden_ and _dangerous Sicknesse_, and the _Lords_ most _gracious_ and _speedy raising_ thee up from the _gates_ and _jawes_ of _Death_: as they were wonderfull in thine _own_, and others _eyes_, so I hope, and earnestly desire, they may be ever in our _thoughts_, as a _warning_ from _Heaven_ to make ready for a sudden _call_ to be gone from hence: to live the rest of our _short uncertaine span_, more as _strangers_, longing and breathing after another _Home_ and _Country_; To cast off our _great cares_ and _fears_ and _desires_ and _joyes_ about this _Candle_ of this _vaine life_, that is so soon _blowne_ out, and to trust in the living _God_, of whose wonderfull power and mercy thou hast had so much and so late _experience_, which must make thee sing with _David_ (_Psal. 103_.) _Blesse the Lord O my Soul, and all that is within me blesse his holy Name: Blesse the Lord, O my Soul, and forget not all his benefits, who forgiveth all thy sins, and healeth thine infirmities: who redeemeth thy life from destruction, and crowneth thee with mercy and loving kindnesse_. My _dear Love_, since it pleaseth the _Lord_ so to dispose of me, and of my affairs at present, that I cannot often see thee, I desire often to send to thee. I now send thee that which I know will be sweeter to thee then the _Honey_ and the _Honey-combe_, and stronger refreshment then the strongest _wines_ or _waters_, and of more value then if every line and letter were thousands of _gold_ and _silver_. _Hezekiah_ upon his _recovery_ from his _sicknesse_, made a _writing_ (_Isai. 38_.) as an _everlasting monument_ of his _praise_ unto _God_, and as a _Goad_ or _spur_ to _himselfe_ and _others_ in the _wayes of godlinesse_ for the future. Thy _holy_ and _humble_ desires are _strong_, but I know thy _writing_ is slow, and that thou wilt gladly accept of this my _poore helpe_, which with _humble thankefulnesse_ and _praise_ to the _Lord_, I humbly tender to his _holy service_, and thine in him. [Sidenote: The outward and inner man.] I send thee (though in _Winter_) an handfull of _flowers_ made up in a little _Posey_, for thy dear selfe, and our dear children, to look and smell on, when _I as the grasse of the field shall be gone, and withered_. Wee know how it pleaseth the _spirit_ of _God_ to distinguish between the _outward_ and the _inner_ man, _2 Cor. 4_. [Though our _outward_ man perish; yet our _inner_ is renewed day by day:] It hath pleased the most _high_ to cast downe thy _outward_ man, and againe graciously to lift him up, and thereby to teach us both, to examine and try the _health_, and _strength_, and _welfare_ of the _inner_. I will not now enter upon the _Disputes_ about that _question_, what is the _Inner-man_, whether _Christ himselfe_, as some say, or an _Image_ or _likenesse_ of _Christ Jesus_, as others say. That is a _Candle_ or _Torch_ to me, which is written _Ephes. 3_. That _Christ_ may dwell in your _Hearts_ by _faith_: unto which agrees that of the first of _John_: As many as received him, that is received _Christ Jesus_ into the _house_ of their _hearts_ to dwell there by _believing_ and _obeying_ of him, they are borne of the _Spirit_, and are the _Sons_ of _God_. [Sidenote: What the _inner-man_ is.] [Sidenote: Subject to many distempers.] This _Inner_ man, this _new-man_ (which after _God_ is created in _holinesse_ and _righteousnesse_) I say, this _Inner-man_ hath his _tempers_ and _distempers_, his _health_ and _sicknesse_, as well as this _outward-man_ this _body_ of _Clay_. Hence we hear so often mentioned, the _renewing_ of the _inward-man_, the _growing_ and _increasing_ of _Faith_ and _Love_, and other _breathings_ of _Gods Spirit_: the _losse_ (that is in a measure,) of the _Ephesians first love_. Hence the many _falls_ of the _Lords_ best _Servants_, recorded in _Scripture_, and the _sleep_ of the _Spouse_ of _Christ Jesus_, although her _heart_ wake in the truth of _marriage-love_, which can never wholly dye in her and be extinguished. [Sidenote: A threefold person in _Gods_ children] The holy _Scripture_ mentioneth a _three-fold person_ in all that are borne againe, First, the body of _Flesh_ and _clay_, this _outward naturall being_, which must be dissolved and dye, then rise againe to _Glory_. The second is the body of _corruption_, or _old man_, which being deadly wounded by the _Son_ of _God_ alreadie in all that are his, shall shortly give up the _ghost_, and rot, and never rise again. The third is this holy, heavenly _inner_ man, of whose _health_ and daily _renewing_ I now discourse, who is born of an immortall seed, and therefore can no more die then _Christ_ himself: _Rom. 6_. [Sidenote: A spirituall cheerfull temper.] Now as this _outward man_ desires not onely _life_, and _being_, but also _health_ and _cheerfulness_ in all the living _motions_ and _actions_ thereof: So, (and much more ten thousand fold) requires the _inward_ and _spirituall_ man, an _healthfull_ and _cheerfull temper_. For as the Lord loveth a _cheerfull giver_: So loves he also a cheerfull _Preacher_, a chearfull _hearer_, a chearfull _prayer_, and a chearfull _sufferer_ for his Name sake: He loves that the shoes of _preparation_ be on our _feet_ ready to run (all _wayes_ and _weathers_) the _paths_ of his _Commandments_: That like a _vessel_ our _leaks_ be stopt, and our whole _soul_ be ready in an holy _trim_, and _tightness_, for all his holy employments of us in the greatest _tempests_: that like heavenly _souldiers_, our _Arms_ be fixt, or like an _Instrument_, the _strings_ of our _affections_ and _parts_ be all in tune, to make heavenly _musick_ in the holy _ears_ of our heavenly _Lord_ and _King_. Tis true, as it is between a loving _couple_, (and as it was in the Church at _Ephesus_) it is not easie to keep in the first _flame_ of _Love_, _fresh_ and _equall_, although the _fire_ of the _truth_ and _sinceritie_ of _marriage love_ never die, or be extinguished. [Sidenote: Spirituall distempers.] It is true that _Paul_ cries out (how much more may we) _O wretched man that I am, who shall deliver me from this body of death?_ Tis true, that sometimes _corruption_ and _Satan surprize_ and carry away the strongest _champions_ of _Christ Jesus_, as _slaves_ and _captives_ for a time, untill _Christ Jesus_ rescue, redeem and ransome, by giving _repentance_ unto his _Israel_, as he did to _David_, _Peter_, _&c._ as _Abraham_ rescued _Lot_, and as _David_ recovered all his precious _captives_, led _slaves_ away from _Ziklag_. I am far therefore from passing the _sentence_ of _death_ upon the least of the little ones of _Jesus_, (notwithstanding their _spirituall weaknes_, and _sicknesses_) in whom the least _spark_ or breathing of the _spirit_ of _Life_ can be discerned. And I desire to see and lament the _spirituall sicknesses_, and _diseases_ of mine own and others _Spirits_, which yet are not unto _death_ (as _Christ Jesus_ spake of _Lazarus_) but for the _glory_ of _God_, in the _fall_ and _rising_ of his _servants_. [Sidenote: Distinction between spirituall _death_, spirituall _sickness_ and spirituall _weakness_] Yea as _Paul_ distinguisheth of _Gods_ afflicting hand on his _Saints_ at _Corinth_, so must I distinguish, between these three, _death_, _sicknes_ and _weakness_: Every _sicknes_ of _Gods Children_ is not a _death_, for the _inner_ man cannot die, no more then _Christ_ himself. _Rom: 6_. Again, every _weaknes_ is not a _sicknes_, for some are _weak_, little _ones_ in the _knowledge_ and _love_ of _Christ_, while others are grown to be _strong_ and _aged_ in _Christ Jesus_; Yea, the _strongest_ and oldest _Souldiers_ of _Christ Jesus_, who have not thought their dearest _Heartblood_ to dear for such a _Lord_ and _Master_, have yet been troubled with some _weaknes_, and fits of spirituall _distempers_: _Weaknes_ in their Eyes is not discerning aright the mind of _Christ Jesus_, _weaknes_ in their _hands_, and _Feet_, hindring their spirituall _chearfulnes_, and _activity_ in _Christs_ wayes, which weaknesses yet have not brought them to a down right halting in _Christianity_. I propose therefore (with the assistance of _Gods holy spirit_) to examine these three particulars. [Sidenote: The Heads of this Discourse] First, what are the _Arguments_ of that measure of _spirituall life_ in _Christ_, which yet may stand with great _spirituall weaknesses_ and _diseases_. 2ly. What is the _measure_ of the _grace_ of _Christ Jesus_, which may be called the _health_, and _chearfull temper_, and disposition of the _inner_ man. 3dly. What are those spiritual _preservatives_, which may keep the _Soul_ in an healthful _temper_, free from spirituall _sicknesses_ and _distempers_. In these _Examinations_ I professe two things: First not to _oppresse_ thy _thoughts_ and _memory_, with any long _discourse_, intending only to send thee after thy sicknes, a little posey fit and easie for thy _meditation_, and _refreshing_. 2ly. All my _Flowers_ shall be some choice _example_, or _speech_ of some _son_ or _daughter_ of _God_, pickt out from the _Garden_ of the holy _Scriptures_ for our spiritually _refreshing_ and _consolation_. I begin therefore with such _trialls_ and _arguments_ as declare, the true life of the _inner man_, notwithstanding spirituall _weaknes_, _sicknes_, and _distempers_. [Sidenote: The weakest of Gods children cry unto God as to a Father.] First then when the _Spirit_ of the _Lord_ in _1 Job. 2._ describeth the severall _Ages_ and _grouths_ of this inward _man_ (to wit a _child_, a _strong_ man, and an _old man_) it pleasath him to describe the young or little one by this _difference_, that [He knows the _Father_] to wit, that he knows the _Lord_ so, as to look upon him (in his measure) as to a _Father_, that he fears him, loves him, obeys him, and calls upon him as on a _Father_: according to that of _Gal: 4_. Because you are sons, he hath sent forth the spirit of his Son crying in your Hearts _Abba Father_: _Father_ pardon me, _Father_ help me, _Father_ give me, _&c._ [Sidenote: _Obj._] But may not the _Hypocrites_ call upon God, (and sometime more boldly then _Gods little ones_,) _Lord Lord, Almighty_ and most mercifull _Father_, &c. [Sidenote: _An._] I answer, an _Hypocrite_ hath many _Lords_, and many _Fathers_, besides, and joyned with their (pretended) heavenly _Father_. Whereas _Gods little ones_ cry out, (_Isa. 63_.) Doubtles thou art our _Father_, though _Abraham_ be ignorant of us, as if they had said: Thou art our only _Father_, above all _Fathers_, &c. [Sidenote: False calling upon God as upon a Father] 2ly. The _Hypocrite_ saies _Lord_, _Lord_, but cares for no more of the _will_ of the _Lord_ then may serve his own _turne_: But a child of _God_ declares his child like _submission_, to an heavenly _Fathers_ will in all things, according to the difference proposed by the _Lord Jesus_, (_Mat: 7_.) Not every one that saith unto me _Lord_, _Lord_, but he that doth the wil of my _Father_ which is in _Heaven_: The difference lies not in the _words_, but in the _Heart_, in the upright _submission_ of a _child_ of _God_, to all that he believes to be the _will_ and _pleasure_ of his heavenly _Father_. [Sidenote: 2 _Argum:_ Gods children long for more and more knowledge of God.] For a second _triall_ therefore: Where _spirituall life is_ (notwithstanding _weaknes_ or _distempers_) there is always a professed _willingnesse_ to get more and more _knowledg_ of this heavenly _Father_, of his _name_, of his _works_, of his _word_, of his _Christ_, of his _Spirit_, his _Saints_, and _Ordinances_. Hence _Beleevers_ in _Jesus_, both _Men_ and _Women_, are called _Disciples_, or _Scholars_ of _Christ Jesus_, professing continually to learn more and more of this heavenly _teacher_. Hence his _Disciples_ or _Scholars_ petition to _Christ Jesus_, _Lord_ teach us to pray: _Lord_ increase our _Faith_, &c. Hence they ask him many _Questions_, and are by little and little instructed, though for a while they were ignorant of the mystery of his _Death_, and _Resurrection_. [Sidenote: _Obj._] But may not an _Hypocrite_ desire to know more and more of _God_, of _Christ_, &c. [Sidenote: _Ans._] I answer, although an _Hypocrite_ out of an itching desire, of _knowledg_, of _novelty_, and out of _self love_, to make use of so much of _God_, and of _Christ_, as may serve his own _ends_, may _desire_, and _attain_, and _professe_, and _preach_ much of _God_ and _Christ_, yet will he pick and choose as _Saul_ did, while _David_ and all _Gods children _uprightly desire to have respect to all the _Commandements_ of _God_ in _Christ Jesus_. [Sidenote: 2] Again, the _obedience_ of _Hypocrites_ is but the task of a _slave_, or _Hireling_, when the obedience of a _child_ of _God_, is that of a dutifull _child_ to his _Father_, or an endeared _Wife_ to her _Husband_, not caused by _terrour_ or _wages_, but hearty _Reverence_ and _Affection_. [Sidenote: _Arg._ 3. Gods children hunger and thirst after Gods Word.] Hence follows a third _triall_ of _spirituall life_, (though accompanied with much _weaknes_,) to wit a vehement _hunger_ and _longing_ after the _Ordinance_ of the _word preached_: Hence that _similitude_ by _Peter_. As _New born Babes_ desire the sincere _milk_ of the _word_, that you may grow thereby, _1. Pet: 2_. [Sidenote: _Obj._] But may not _Hypocrits_ and _counterfeits_, both affectionately hear and preach, _&c_? [Sidenote: _Ans._] [Sidenote: Gods word in Gods way.] [Sidenote: _Cant 1_.] I answer, no question, but _false worshippers_, and _false Christians_ may easily satisfie themselves, and stop the mouths of their _consciences_, with any formal _performance_ of a _Sermon_ by an _houre-glasse_, or other _traditions_, or _customes_ of _Fathers_, or the _times_. But a child of _God_ desires to be as well carefull (according to his _sight_, for the true _Mothers-Breast_, (a true _Ministrie_) as for a Womans Milk, the opening of the word by any in any way, _&c._ And therefore cries the _Spouse_ to _Christ Jesus_: Oh thou whom my _soul_ loveth, shew me where thou _feedest_, for why should I be as one that turns aside to the _flocks_ of thy _companions_. 2ly. A true _child_ of _God_ (though weak) looks chiefly at _God_, and _Christ_, himself in the _Ministry_, and _dispensation_ of the _word_, and therefore saith (_Cant: 1_.) Let _Him_ kisse me with the _kisses_ of his _mouth_, for his _love_ is better then _wine_. [Sidenote: True hunger after Gods word.] 3. While the _Hypocrites_ find their natural _delight_ in the word, as in _musick_, while yet they obey not: The child of _God_ comes to the _breasts_ of the _Church_, as a child hangs upon the Mothers _Breast_, not only for the _delight_ of _sucking_, but out of a vehement painfull _longing_, to have its _soul_ satisfied, and its strength of _spirituall life_ and _grace_ increased in the ways of _God_: according to that in _1. Pet. 2_. [That you may grow thereby.] [Sidenote: True _desire_ in all Gods people.] A 4th. Argument of the _life_ of the _inner man_, (though in much _weaknes, or sicknes_, is a true and unfained _desire_, to do that which it finds it cannot do, but falls short in doing or suffering the _will_ of _God_: So _Nehemiah_ pleads with _God_, from the _uprightnes_ of their hearts, that they desired to fear his _Name_, when a _soul_ can say uprightly in _Gods_ presence, I desire, that is, unfainedly longing to know his will, although I am much _ignorant_, I desire to _believe_, though I find an _unbelieving heart_, I desire to be _willing_ and _able_ to _suffer_, though I find much _fearfulnesse_, _&c._ _Ob._ May not an _Hypocrite_ desire to _know_ and love _God_, &c. [Sidenote: Difference between the true and false desire.] [Sidenote: God must be chosen for himself.] I answer, an _Hypocrite_ may desire to know so much of _God_, and to have so much of his _grace_, and so much of his _power_ against some sins, as may serve to save his _soul_, when he sees he cannot be _saved_ without it: But a _child_ of _God_, only can desire _God_ for _himself_, and desire to be like unto _God_ in his holy _Nature_, and to have every _thought_ brought under the _obedience_ of _Christ Jesus_. Hence though an _Hypocrite_ may weep as _Esau_ and _Saul_, and others have done, yet a true _child_ of _God_ can only in truth cry out, with the _Father_, of the possessed _child_ in an humble sence of his own _weaknes_, and _spirituall poverty_, _Lord I believe_, help thou my _unbelief_, that is, help me against my _unbelief_, against my _passions_, against my _uncleanesse_, against my _pride_, against my _covetousnes_, &c. [Sidenote: Gods children cannot live in known sin without strugling & mourning.] A 5th: _triall_ of a true _life_ (though in _weaknes_, or _sicknes_) is a constant _resisting_ and _fighting_ against all known _sin_, as _sin_. He that is born of _God_, (_1. John 5_.) keepeth himself that the _evill_ one toucheth him not, unles he be suddenly _surprised_, or violently _forced_, by mighty _temptations_, or _cousoned_ and _deceived_ by the _deceitfulnesse_ of _sin_, he can no more willingly touch it, then _fire_ or _poison_, or the _Devill_ himself. Hence is there a continuall war between the _flesh_ and the _Spirit_, _Gal: 5_. The _law_ of the _mind_, wars against the _law_ of the _members_; The _New-man_ against the _old_, &c. For instance, although good _Jacob_ was overcome by his _Mothers_ powerful _perswasion_, yet suspecting a _sin_ he first strugled against it, my _Father_ saith he, will feel me, and I shall bring a _curse_ instead of a _Blessing_. [Sidenote: _Obj._] [Sidenote: No hypocrite can fight against sin as sin.] But may not an _Hypocrite_ resist _temptation_, and fight against _sin_? I answer, No, not against _sin_ as _sin_, but as it is dangerous and hurtful to _soul_, to _body_, to _purse_, to _credit_. So _Balaam_ (I conceive in earnest) refused _Balacks_ mony, and would not _sin_ for an house full of _gold_ and _silver_, when as yet he loved that _sin_ of cursing _Gods_ people, and the _wages_ of it. 2ly. An _Hypocrite_ cannot resist the sin of _Hypocrisie_, and other _darling sins_: but a child of _God_ with _David_ (_Psal: 139_.) begs of _God_ to search him, that is to help him against _Hypocrisie_ it self, and every false way, and to lead him in the _way everlasting_. [Sidenote: A true childe of God tender of Gods name.] Sixtly, a _child_ of _God_ though overwhelmed with many _weaknesses_ or _temptations_, yet he cannot possibly be brought to an ill _opinion_ or _thought_ of _God_, but is always ready to take his _part_, to _speak_ well of him, and endures not, with a quiet mind, to hear his name dishonored: Hence _Job_ in his great _passions_ and _cursings_, could not be brought (no not by his _wife_) to speak ill of _God_: but although he complained much of his own _affliction_, and stood to his _uprightness_, against the _charge_ of _Hypocrisie_, yet still he magnifies the name of his _God_ in all his _discourses_, and professeth to trust in him, although his _God_ should kill him. [Sidenote: Instances of _Samson_ and _Jehosaphat_.] Hence _Samson_, though carried away first by a _Philistian wife_, and then by a _Philistian whore_, yet can he not be carried away so from the _God_ of Israel, but that still he acknowledgeth his _high_ and _holy hand_ in his _victories_ and _deliverances_, and accordingly poures forth his _soul_ to him for _grace_ and _assistance_. And hence good _Jehosaphat_ though very strongly carried away with the flatterie of the _idolatrous King_ of _Israel_, yet he endures not to hear the name of his _God_ smitten through the sides of his _servant_ the Prophet _Micaiah_, but plainly (though weakly) takes part with his _God_ and his _Prophet_, against the _King_ of _Israel_, and all his _Priests_ and _Courtiers_, saying, _Let not the King say so_. _Obj._ May not _Balaam_ and other _hypocrites_ pretend the _name_ of _God_ and _Christ_, be _preachers_ of him, call out _devils_, and in _Christs name_ do many _wonderfull_ things? I answer: _Hypocrites_ use the name of _God_ onely as _Jehu_ did, for a _stirrup_ to get up into the _sadle_ of their own _Names_ and _Honours_, or as a _commodity_ to get something by it, as an _hireling_ (of whom the _Lord Jesus_ speaks _John 10_.) that serves _God_ for _wages_, and while he cries, let the _Lord_ be glorified, (_Isa. 66_.) he _persecutes_ his servants, but a child of _God_ cannot be brought except by surprisall for a time, to prefer his _name_ before _Gods_, but upon _cool thoughts_, is seriously willing to be trodden in the dust, and to be cast out, that the _name_ of _God_ alone may be exalted, and glorified, as _David_ after the causing of the name of _God_ to be blasphemed. [Sidenote: A true childe of God is patient under the rod of his Heavenly Father.] A 7th. Argument of the true _life_ of _grace_ (though in much _weaknes_ or _sicknes_,) I observe to be an humble _acknowledgment_ of, and a _submitting_ unto the _correcting_ and _afflicting_ hand of _God_, in _sicknesses_, _crosses_, _losses_, &c. This admirably appears in old _Ely_, who though he were a bad _Father_ to his own sons, in suffering them _unpunished_ (though not _unreproved_) in their outragious _transgressions_: Yet was he at the same time a good son to _God_, his heavenly _Father_, in giving that heavenly _and_ submissive _answer_ to that fearfull _threatening_ sent from the _Lord_ by _Samuel_ against him, saying, It is the _Lord_, let him do what seemeth him good. _Ob:_ But did not _Pharaoh_ acknowledg, and the _Philistines_ acknowledg _Gods_ hand in smiting them, did not _Ahab_ humble himself, _Pharaoh_ sues unto _God_ by _Moses_, the _Philistins_ send a trespasse _offering_, and _Ahab_ humbles himself by fasting, _&c._ [Sidenote: 1. The enemies of God, and flatterers cannot submit to God as to a Father.] I answer, a _Saul_, a _Pharaoh_, &c. if it were in their choice, would not submit to the _Lord_ at all, and when they do acknowledge and submit, they are forced to it, by _Gods_ powerfull hand, whom yet they look at as a conqueror of _Julian_ said of _Christ Jesus_, and _Jaolor_ or _executioner_, not as a _Father_, with a child like _submission_, as appears by _Pharaoh_, the _Philistines_, _Ahab_, and many more wofull _instances_, when the _hand_ of _God_ is removed, _&c._ Whereas a true _child_ of _God_ desires, as to acknowledge his _Fathers_ hand correcting his _righteously_, because he hath deserved it, so also _graciously_ and _faithfully_, because he hopes _God_ aims at his good, as a _Father_ doth at a _childs_, in giving him fatherly _correction_, bitter _Pills_ and _Phisick_. [Sidenote: Gods children less grieve for their own affliction, then for Gods displeasure.] And therefore (2ly:) as when the _Lord_ strikes an _Hypocrite_, he either _runs_ from him as a _strange child_ stricken by another man, or _flies against_ him in _murmuring_, or _howls_ out for anguish as a _Dog_, (_Hos: 7_.) They howl upon their Beds: So contrarily the true _child_ of _God_ truly desires to run to his heavenly _Father_, and it as well, yea infinitely more _grieved_, for the _anger_, and _displeasure_ of the _Lord_, as for his own _smart_ and _affliction_. 3ly. The _Hypocrite_ if he might have his own choice, had rather be rid of his _pain_ than his _sin_, and therefore when his _pain_ is over, he returns with the _Dog_ to his Vomit: But a true _child_ of _God_, truly (though weakly) desires to _see_, and _abhor_, and slay his _dearest sins_, because he knows they are but flattering _traytors_ and _guilded poysons_: Hence _Job_ cries out in the midst of all his _weaknesses_ and _passions_, Oh teach me wherein I have offended. [Sidenote: Gods children joyn with Gods rod against themselves.] In a word, the _Lord_ is fain to force _affliction_ upon an _Hypocrite_, as men force down a _drench_ into the throat of an _Horse_, but a true _child_ of _God_, (if under _Gods rod_,) desires to joyn with the _Lords hand_, and the _Lords ends_, as a child of some understanding is willing to have its _wormes_ killed, and therefore strives (_willingly_, _unwillingly_) to swallow down the bitter _aloes_, or other bitter _medicine_. An 8th: Triall of true _life_, (though in _weaknes_) is a _true_ (though _faint_) _willingnes_ and inclination to enjoy more and more of _Christ Jesus_, in the _society_ of his _Saints_, after his own _appointment_, although with _hardship_ and _difficulty_ attained unto. [Sidenote: Gods people long after Gods true worship in Christ Jesus.] Hence the _Spouse_ was both _asleep_, and _awake_, toward _Christ Jesus_: _Cant: 5._ She was _willing_, and _unwilling_ to rise to _open_ to _Christ Jesus_: Hence she thinks she hears her _Husbands voice_: It is the _voice_ of my _Beloved_: She thinks _Christ_ is knocking at the _door_ of her _heart_, and _will_, in such and such _arguments_, in such and such _Scriptures_, in such and such _professions_, and _professours_, in such and such their _suffrings_, &c. _Obj._ May it not possibly be that the true _children_ of _God_, not only may neglect, but even deny the _Ordinances_ of _Christ Jesus_, appointed and practised in his first _Churches_. [Sidenote: Gods people both awake & asleep as to Christ Jesus.] I answer, _Gods Israel_ and _people_ under the _Gospel_, may as possibly be spirituall _slaves_ and _captives_ to _Egypt_ and _Babylon spirituall_, as _Israel_ of old was to _Babell_, _literall_ and _materiall_, in respect of the _worshipping_ of _God_, according to the _appointment_ of _Christ Jesus_. In respect of false _worship_, _Gods Israel_ may be a _slave_, and _asleep_, and yet _awake_, and _free_, in true _inclinations_ and _desires_, _willing_ (though mixt with _sleepy unwillingnes_) to be at any pains and cost, to enjoy her _souls beloved Christ Jesus_, in his own appointments. Hence such _expressions_ with _sighs_ and _tears_, if I were perswaded of _Gods will_, if I were perswaded of the _necessity_ of such public _ordinances_ and _formes_. [Sidenote: Gods people cannot but be full of strugling of spirit as to the visible worship of God in Christ Jesus.] Hence others _expressions_, if I were perswaded of _such_ and _such ordinances_, that _such_ a people, or _such_ a people were in the true way of enjoying _Christ Jesus_, how _joyfully_ should I joyn with them? Hence holy _David_, though not so thoroughly awaked, to enjoy the _Ark_ and _presence_ of _God_, he and all _Israel_ brings up the _Ark_ of _God_ with _rejoycing_, though not after the _Lords_ due _order_, which caused his holy _jealousie_ to send that _perez Uzza_ that _breach_ of _Uzzah_ amongst them. [Sidenote: True marriage affection in all Gods people to Christ Jesus, yet with much difference.] It is in the _heavenly_ as in the _earthly marriage_, there are degrees of _marriage affection_, and yet all true: The _affections_ of some are more _lively_ and _strong_, of some more _dull_ and _weak_: When yet the _truth_ and _life_ appears in a true and longing desire to enjoy the _Lord Jesus_, in what way soever, himself is pleased to appoint, and to turn from the _bed_ and _bozome_, (that is the _worships_) of all _false Christs_, and _strangers_. [Sidenote: Gods children have no peace in sin unrepented of.] A 9th. discovery of true _spirituall life_, in _weaknes_, I find to be a _painfull_ and a _restles_ mind, in _temptations_ to _sin_, in _yeelding_ to _sin_, and _lying_ in _sin_, the _breach_ not being made up with the _Lord_ in humble _confession_ and _suit_ for _mercy_, in the blood of a _Saviour_. This was _Davids_ painfull _case_ in his _silence_, _Psal. 32_. When I kept silence my _bones_ waxed old, through my _roaring_ all the _Day_. So that as a _Fish_ out of the _water_ (its element) as a _bone_ broak or disjoynted, is the _troubled mind_ of a child of _God_, upon his _discovered_ or but (strongly) _suspected_, sinfull _way_ or _practice_. _Obj._ May not _Hypocrites_ be troubled in the sence of _Gods displeasure_ for _sin_, as _Saul_, _Ahab_, and _Judas_, &c. [Sidenote: Only _Gods_ people can truly desire _peace_ with _God_.] I answer, an _Hypocrite_ like some _Traytor_ or _murtherer_, may desire a pardon from the _King_ of _Kings_, whose person he hates, so did _Saul_ and _Ahab_, and so may any dissembler for his own ends of _peace_ and _safety_, &c. But _Gods children_, and they only grieve at _Gods displeasure_ and grievance. Only a true _Wife_ and _Spouse_ of _Christ Jesus_ can grieve and mourn for the displeased _absence_ of _Christ Jesus_, and cries out in humble _bitterness_ of _soul_, saw ye him whom my soul loveth? [Sidenote: Two sorts of Gods people enquiring & longing after Christ Jesus.] [Sidenote: The liking of _Gods_ gracious _Spirit_ in others, a true _Argument_ of the same _Spirit_ in ourselves.] A 10th. triall of the true _life_ of the _inner_ man, (though _weak_ and _sickly_,) is a _discerning_, and _liking_, and secret _wishing_ that _beauty_ and _shining_ of the _grace_ of _Christ Jesus_, which appears in others of _Gods Children_, and which we see wanting in our _selves_. Thus were there a sort of _Gods children_, which could see _beauty_ and _excellency_ in those which so affectionately inquired after _Christ Jesus_, in his visible worship, and the severall parts thereof, although themselves were not so zealously affected. Thus therefore say they: O thou the _fairest_ of _Women_, (an _acknowledgment_ of heavenly _grace_ and _beauty_, and they also enquire, and desire to see that _beauty_ of _Christ Jesus_, which the other _Saints_ so praised. And in _Cant: 6_. they say, whither is thy _Beloved_ gone, oh thou _fairest_ among _Women_, that we may seek him with thee: Hence many of _Gods_ dear _Saints_ in _Qu: Maries_ time, and other bloody days, in our own and other _countries_, have praised _God_ for, and have been ravished with the _beauties_ of the heavenly _love_ and _zeal_, and _patience_ in others of _Gods servants_, which they have seen wanting in themselves: And thus, (whatever be our _weaknesses_) it must needs argue a _life_ of _grace_, when we can view the _lives_ and _deaths_ of the blessed _martyrs_, or _witnesses of Christ Jesus_, (either in the holy _scriptures_, or other _Records_, I say can view them with a _liking_ and true _affecting_ of their _graces_, with an humble acknowledgment of our own _wants_ and _poverties_, and a mourning _desire_ of _attaining_ to such a beauteous _profession_ of _Christ Jesus_. Such a _beauty_ (doubtles) did many of _Gods children_ apprehend in the _Lords Ordinances_, and in such as suffred for them in _England_, who yet found not strength themselves, to stand and suffer for, and with them, yet left much and fled to _New England_, hoping to enjoy there (though with too much weak desire of _peace_ and _liberty_) the _Ordinances_ of _Christ Jesus_, their _souls Beloved_. _Obj._ But did not _Balaam_ see the _beauty_ and _excellency_ of _Gods Saints_, when he cried out, let me dye the _death_ of the _righteous_, and let my last end be like his, _&c._ I answer, it is usually well said, _Balaam_ desired the _death_, and _blessednes_ of the _righteous_, but not the _life_ and _righteousnesse_ of the _righteous_. _Obj._ _Balaam_ seems to have seen the _beauty_ of _righteousnesse_ it self. [Sidenote: _Dissemblers_, in a respect may desire _righteousness_, but only _Gods children_ can long for it in truth, and for it self.] I answer, he might see and like _righteousnes_ in the _end_, and _fruit_ of it, and yet not in the true _nature_ and _beauty_ of it, for then he would have as well desired the _life_, as the _death_ of the _righteous_, just as these _Indians_ (amongst whom I write these lines) they see the _excellency_ of the _English industry_, joyned with _plenty_, and a better _condition_ then their own, but endure not that _life_ of _labour_ and _indeavour_, wherein that _plenty_ and better _state_ is found. But _Gods children_ beholding the _beauty_ and _excellency_ of the heavenly _lives_ and _deaths_ of others, (like _souldiers_ in a Field) are provoked by those _examples_, to desire to follow _Christ Jesus_ in those holy _paths_, and secretly to bemoan their own _infirmities_ and _deformities_. These and many more _discoveries_ of the _life_ of _Christ Jesus_ in the _soul_, (though in the midst of many _weaknesses_, and spirituall _sicknesses_) I hope (my _dear love_ and faithfull _companion_) thou in truth discernest in thy _self_, and I, and others have discerned in thee: But oh search diligently in the _Lords_ holy _presence_, and humbly beg his help, that as the _Spirit_ of _God_ admonisheth, (_Gal. 6_.) thou maiest have rejoycing in thy _self_, and not in anothers good opinion of thee. [Sidenote: Gods children cannot but desire spirituall health, as wel as life and Christian being.] But grant all these, and the _assurance_ of a true and blessed _life_ of _grace_ within us? Grant this _life_ is as the _life_ of _Christ_, never again to be extinguished. Yet who rejoyceth not in _health_, who mourns not under the _pains_ and _weaknesses_ of a sick bed? Next therefore to the _discovery_ of _spirituall life_, all that are born of _God_ must try their _spirituall strength_, and _health_, and _chearfull temper_: The particular _instances_ whereof, being propounded as _examples_, _copies_, and _samplars_ for us to follow in the holy _Scripture_, I shall pick, and gather, and bind up, for both our _incouragement_, and comfort. I confesse the beholding of such _heavenly patterns_ may astonish and amaze us, and make us dispair to attain to the like heavenly _temper_: I pray thee therefore (_dear love_) observe, (what before I said) that these _particulars_ next following are not _discouragements_ from _Christ_, as if we had no _life_ at all: but _incouragements_ to draw neerer to _Christ Jesus_, when we see such _virtue_ proceed out from him, to such poor _sinners_ like our selves. These _particulars_ then following are as an holy _looking-glasse_, to discover to us our souls _spots_, & _blemishes_, as also sweet _cordial flowers_, to refresh and incourage our _drooping spirits_. The severall particular _trialls_ of this _spirituall health_, and _chearfulnesse_, I shall bind up (as I may so speak) into three severall _parcells_, as sometimes we see sweet _flowers_ bound up into smaller _bundles_, to make up at last one larger _bundle_ or _posie_ in one. The three severall sorts shall be according to that _division_ of the _holy Spirit_ by _Paul_ to _Titus_. First such as concern _holines_, respecting our _communion_ with _God_ in _Christ Jesus_. 2. Such as concern _righteousnesse_, respecting others. 3. Such as concern _sobriety_, respecting our private _selves_ and _persons_. [Sidenote: Incomprehensible nature of God.] First, then it is an _argument_ of the _strength_, and _healthful temper_ of the _inner_ man, when our _apprehensions_ of _God_ are always such, as bring us to holy _wonderment_ and _amazement_, at the _nature_ of incomprehensible _God_, at his _properties_, and _works_, from the _Sun_ in the _Firmament_, to the poorest _Worme_, at his wonderfull _dispensing_ of his _justice_, and _mercy_, and _disposing_, and _ruling_ all things in _Heaven_, _Earth_, and _Seas_, from the highest _Angels_ in _heaven_, to the lowest _Devils_ in _Hell_. [Sidenote: Gods children ought to walk in constant amazedness of spirit as to God his nature, works, &c.] This was _Davids temper_ when he cried out, (_Psal: 104_.) Oh Lord how _wonderfull_ are thy _works_, in _wisedome_ hast thou made them all! Also (_Psal. 8._) O _Jehovah_ our Lord, how _wonderfull_ is thy _Name_ in all the _earth_! And _Psal: 139_. he brings this wonder nearer to _himself_, saying, I will praise thee, for I am _fearfully_ and _wonderfully_ made. As if he would say, _fearfully_ and _wonderfully bred_ in the _womb_, _fearfully_ and _wonderfully_ brought forth; and we may further say, ever since we came thus _fearfully_ and _wonderfully_ into the _world_, _fearfully_ and _wonderfully brought_ up, _fearfully_ and _wonderfully preserved_, _delivered_, &c. _Obj._ But may not _naturall_ men, and _Hypocrites_ admire the _Nature_, and _works_ of _God_. I answer, yes, but the _wonder_ which doth possesse a _child_ of _God_, causeth him to cry out with _David_, _Psal. 119_. Thy _hands_ have made me, and fashioned me, give me understanding that I may learn thy _statutes_. Tis such a wonder as _draweth_ up the _heart_ unto _God_, with _longings_ to be _united_ unto him, to fear his _Name_, to partake of his divine _Nature_, and to be like unto _Him_ in _holines_, and _true Righteousnes_. _Obj._ The _Devills_ believe, and tremble at _God_. I answer, to tremble at the _word_ of _God_, is alone the _property_ of _Gods Servants_, Isa. 66 The _Devills_ may wonder and tremble at the just sentence, and threatening part of _Gods word_: But _Gods children_ tremble at the _commanding_ part, yea at the _comforting_ and _promising_ part of it also, least they should depart or fall off from it, or loose, though but for a time as _David_, the joy and sweetnes of it. [Sidenote: The glorifying of God the great work of Gods children] Secondly, it is an _Argument_ of _health_ and spirituall _strength_, when the _hallowing_, the _magnifying_, and _glorifying_ of the _name_ of _God_ is our great _work_ and _business_ in this _world_, unto which all the _businesses_ and _works_ we have in hand in the world beside give way, &c. Thus _Christ Jesus_ teacheth all his to make it their _first request_ to _God_, that they may _hallow_, or _glorifie_ his _name_: Thus he professeth (as it were upon his _death bed_) _John_ 17. that he had done his _work_, that he had _glorified_ his _Father_ upon the _earth_: Hence he professeth at his most solemn _Arraignment_, _Job 18_. for this _end_ was I born, and for this _end_ came I into the _world_, that I might bear _witness_ to the _truth_; that is, to give his _Father_ the _glory_ of his _truth_, and to destroy the _lyes_ of the _devill_ the _father_ of them, who belyeth _God_ in all his holy _attributes_, and _works_, and _servants_, and _ordinances_, and profaneth and dishonoreth his holy _name_ in them all. _Obj._ _Hypocrites_ professe to glorifie _God_, and to say, _Isa. 66._ Let the _Lord_ be glorified. I answer: No _hypocrite_ can make it his _work_ to _glorifie God_, when it crosseth his own _glory_: No _hypocrite_ can purely and simply, out of _love_ to _Gods name_ and _glory_, be content to loose the offer of a _kingdom_ as _Moses_ did, when the _Lord_ himself offered it him, and as _Christ Jesus_ did, when the people offered and would have made him a _King_ by force, and the _devil_ proffered him all the _kingdoms_ of the world, and the glory of them. [Sidenote: Delightfull privacie with God argues strong affection.] Thirdly, it is an _Argument_ of _strength_ of Gods grace and Spirit in us, when we perform _actions_ of _godliness_, with a _single_ and upright _eye_ unto _God_ himself in secret. _Frequent_ and _constant_ delight in private _converses_ argues strong _affection_ to _God_ or _men_: _Hypocrites_ (saith _Christ Jesus_) will _pray_ and _fast_, and give _alms_, but with a _squint_ eye of _private_ and _sinister_ self respect to be _seen_ of men, &c. But _Gods children_ pray, and do good, and fast in secret, regarding no eye but the eye of an heavenly _Father_, who seeing in _secret_ will not fail to reward _openly_. _Ob._ But may not _hypocrites_ speak and _preach_ against _hipocrisie_, against _self-love_, _self-respect_, and _fleshly and_ worldly _ends_ in the performance of _spirituall duties_? And is it not possible for _Gods children_ to perform _spirituall duties_ with carnall _ends_ and _respects_? [Sidenote: Hypocrites pretend far in glorifying of God.] I answer: _Hypocrites_ may do this, and pretend pure and upright _ends_ for _God_, as _Jehu_ did: yet discover they _hypocrisie_, in the very pretence of _sinceritie_, for not content with the _Lords_ eye and approbation, Come see my _zeal_ (saith he) _Jonadab_, which I have for the _Lord_. 2ly, _Gods children_ (doubtless) may look aside, and mark who _sees_ and _hears_, and _rewards_ their _performances_ of _service_ unto _God_: But this is either in _sins_ of _ignorance_; as for _instance_, many of _Gods_ dear _children_ perform _service_ to _God_ in _preaching_ as _hirelings_, and conceive themselves not bound although to glorifie _Christ Jesus_ in saving _souls_) to preach without an _hire_, and so in other _cases_. Or 3ly, this may be knowingly and discerningly, as _Paul_ saith, _Rom. 7_. When I would do good, _evil_ is present with me: such _temptations_ come in as water into a ship, or as _dust_ and _diseases_ into a sound eye, and then _Gods children_ be never quiet untill such _distempers_ be cleansed, and got out again. [Sidenote: A frequent & constant spirit of prayer an argument of much of Gods Spirit.] Fourthly, it is an _Argument_ of _spirituall strength_ when the _Spirit_ of _prayer_ breatheth forth _frequently_, and _constantly, and fervently_ to _God_ in us: Hence _David_ prays and cries in the _morning_, at _noon_, and in the _evening_, he riseth at _midnight_ to pray, and prevents the _dawning_ of the _day_ to pray: Thus _Daniel_ is thrice each day on his knees to _God_, and would not be beaten off, with the _powers_ and _terrors_ of cruel _enemies_ and _lyons_. Thus the Lord _Jesus_ _frequently_ retired alone to private _prayer_, and sometimes spent the whole _night_ in _prayer_ to _God_ with strong _cries_, _tears_ and _supplications_: And therefore is it that all true _Christians_ are the _spirituall Israelites_, that is, _wrastlers_ and _strivers_ with _God_ in prayer; like unto their _Father Jacob_, who wrastled all night in prayer with _God_, with _weeping_ and _supplications_, and would not let the _Angel_ go until he blessed him; and therefore his name was called _Israel_, a _wrastler_ or _prevailer_ with _God_, as well as _Jacob_ a supplanter and prevailer with men. _Ob._ But may not _Hypocrites_ be frequent and fervent in prayer to _God_? Did not the _Pharisees_ and _Jews_ pray and fast often? Do not the very _Turks_ solemnly pray five times each 24. houres? And the _Papists_ not onely keep their solemn morning and evening times of _prayer_, but many other solemn prayers unto which the severall orders of _Friars_, _Monks_ and _Nuns_ bind themselves? And how easie is it by worldly engines to wheel about the _Indians_ of _America_ to become frequent prayers unto God, &c. I answer: Many are the differences between the true prayers of Gods children, and the false of dissemblers and hypocrites: I will name a few for instance. [Sidenote: True prayer is the souls breathing unto God.] First then _hypocrites_ pray but in a _form_ and _lip-labour_, as a _task_ and _work_ to be done for _carnall respects_, to merit at _Gods_ hand, or to stop the mouth of _conscience_, which tels them they cannot be Gods children except they pray: But true prayer is the pouring out of the heart to God, the true breathing of the _soul_ to God, arising as _Incense_ and _perfume_ unto God: Hence (no doubt) although _Paul_ before his conversion prayed much unto _God_, (for he was a Pharasie) yet he never praid _indeed_, untill his great _change_, and the descending of the holy _Spirit_ of prayer upon him; And therefore the Lord sends _Ananias_ with this incouragement unto _Paul_: Behold he prayeth, _Act. 9_. [Sidenote: and hath more or lesse some soul-pleasure in it.] Hence _Gods children_ find a kind of holy _pleasure_ and _delight_ in _prayer_, whatever be the event or issue, it pleaseth _God_ to give, like as a man finds delight in casting off an heavy _burthen_ from his _shoulder_, or in the _unbossoming_ of a _grief_, into the _bosome_ of a _friend_. Thus _Hanna_ opprest with _grief_ weeps no more, when she had _powred_ forth her _supplication_ before the _Lord_: And the _Lord Jesus_ _powred_ forth his _prayers_, and _tears_, in the bosome of his _Father_, and then rests quiet in his _Fathers pleasure_, as touching the _passing by_, or _drinking_ of the _bitter cup_. _Obj._ But may not the _children_ of _God_ want holy _pleasure_ and _delight_ in prayer, and depart from _Gods presence_ as _heavy_ as they came? [Sidenote: Gods children are most in private with God.] I answer, some _spirituall distempers_ may hinder, and _obstruct_ the _operations_ of the _Spirit of prayer_: nevertheles the _soul_ and _spirit_ praies and mourns for the _absence_ of holy _pleasure_, and _delight_ in this holy _exercise_. Hence _Davids mourning_ (as a _Turtledove_) in his _prayers_, and _Jeremies lamentings_ for the _obstructions_, between the _Lord_ and their _souls_, in this holy _Communion_. The second _difference_ is, the _Hypocrites_ prayers more respect the _ears_ of _men_ then _God_, as the _Lord Jesus_ tells us; They pray that men may know so much, and esteem them _Religious_: _Gods children_, like true _lovers_, delight to be private, and fervent with their heavenly _Father_ and _Husband_. [Sidenote: The prayers of Gods people most respect spiritual and soul mercies.] Thirdly, _Hypocrites_ in their _prayers_ most commonly respect _earthly_ things, (and therefore _Hos. 7_.) they cry and howl upon their _Beds_, for _corn_ and _wine_: or at the best they respect but _themselves_, &c. although it be in the _pardon_ of their _sins_, and _saving_ of their _Souls_: But the _prayers_ of _Gods children_, chiefly eye _heavenly_ things. Hence the wonderfull _spirituallity_ of _Christs prayer_ to his _Father_, (_John 7_.) for the _glorifying_ of his _name_, and _spirituall Grace_, and _mercy_ in the _souls_ of _Beleevers_: Hence the admirable _spirituality_ of _Davids_ prayers, for _spirituall_ and _soul_ mercies, _Psal: 119_. And the fervent prayers of _Paul_ in all his _Epistles_ for heavenly and spirituall mercies to the _Saints_ of _God_. _Hypocrites_ like _Dogs_ howl and fawn for _bones_ and _crusts_, &c. But _Gods_ children beg the proper _tokens_, and characters of a spirituall _Father_, to his spirituall children, and Beloved. [Sidenote: Gods people wait for, and rest in Gods answer.] 4thly, _Hypocrites_ will not always cry unto _God_ (_Job. 27_.) but at last with _Saul_, if _God_ answer not, they run to the _Devill_ in _evil_ means, murmur and despair: But _Gods_ children can no more cease to cry unto _God_, then to live a spiritual _life_, and therefore resolve to give _God_ no _Rest_ untill they receive an _answer_, and therefore also wait for his holy _pleasure_, and _leasure_, and at last are satisfied with the _Lords_ holy pleasure, and sentence, although it seem crosse, add bitter to _flesh_, and _blood_: So _Moses_ in respect of his suit to _God_, for his going into the land of _Canaan_: So _David_ praying for his _child_: So _Christ Jesus_ in respect of his _bitter cup_. So _Paul_ praying against his great _temptation_. _Obj._ But may not _Hypocrites_ pray long, and also wait upon _God_? I answer, they may, yet at last, out of unbelief, and anger, like an _angry Dog_, or _sturdy Beggar_, they cry out in murmur, and wrath, as the unbelieving King of _Israel_, what should I wait upon _God_ any longer? But _Gods_ children never give over: for when they grow weary, they (like _Moses_) beg help to their fainting hands in _prayer_, and desire their _eyes_ may never cease trickling tears unto _God_, _untill_ he look down from _Heaven_, _Lament: 2_. A 5th: Argument of _spirituall health_, and _strength_, is a constant holy sence of our own _unworthines_, _vilenes_, and _basenes_ in _Gods_ presence: Hence _Jacob_ professeth himself less then the least of _Gods_ mercies, that is, then the least _crum_, or _drop_, or _rag_, or _look_ of mercy: Hence the _Centurion_ professeth himself not worthy that _Christ_ should come under his _Roof_: Hence _Elizabeth_ her holy wonder, whence is it (saith she) that the _Mother_ of my _Lord_ should come unto me? Hence _Mephiboseth_ wonders that _David_ should look upon such a _dead Dog_. _Ob._ But may not _Hypocrites_ professe they are not _Papists_, that they can deserve nothing at _Gods_ hands, that if they had their _deserts_ it were woe with them? [Sidenote: Gods people are only truly sensible of unworthines.] I answer, _Hypocrites_ may say so, but yet are angry when _God_ seems to deal with them, as he deals with others. Hence they quarrell with _God_, as if that _God_ seemed not to respect their offerings of _prayer_, and _fasting_, _Isa: 58_ But _Gods_ children confessing themselves _Beggars_ at _Gods_ door, and _Dogs_ under his _Table_, they wait for, and are humbly thankfull for every _crum_ of grace and mercy: So _Christ Jesus_ teacheth us to give thanks for the mercy of a little _bread_, and then for a little _Fish_, (_Mark 6_.) So after most heavy and wonderfull _afflictions_, _Jeremie_ cries out _Jehova_ is _righteous_, and professeth it is _mercy_ that it is not worse, and that they were not burnt up and consumed. [Sidenote: 6thly.] A 6th. Argument of the spiritual _health_ and _temper_, is when the _affections_ work strong and lively after _God_, after _God_ for himself, after _God_ as a _portion_ and _inheritance_, after _God_ as an _Husband_: when as the _Heart_ panteth after the _water-brooks_, so pant our _Hearts_ after _God_, when as the thirsty _ground_ longeth for the _showers_ of _Rain_, so long our _souls_ after _God_: When his words are sweeter then the honey, and honey comb, and of more esteem then thousands of _gold_ and _silver_. _Ob._ But may not _Hypocrites_ (as _Balaam_) professe so much and that in earnest? [Sidenote: Hypocrite affection to God.] I answer, the deceitfull _heart_ of a man will go wonderfull far this way: Yet certain it is an _Hypocrite_ respects _God_, but as a _Dog_ respects his _Master_, yea sometimes a _stranger_, and an _Enemy_ for a crust, or as an _Hireling_ for his _wages_: But _Gods children_, in the want of all things, are content with _God_ alone, his _Christ_, his _Spirit_, his _Favour_, his _Word_, his _Ordinances_: Hence _David_ professeth _Psal. 4_. Thou puttest more _joy_ into my _heart_, then in the time when their _corn_ and _wine_ increaseth: And _Habacuck_, when _Vine_, and _Fig-tree_, and _Flock_ and _Heard_ fail, he professeth to rejoyce in _God_, and to glory in the _God_ of his _salvation_. [Sidenote: God himself the portion of his.] 2ly. In the losse of all things, in the greatest _straights_ and _extremities_, _Gods_ children yet find comfort in _God_, that _God_ their portion is not lost. Thus as _David_ when his _wives_, and _children_, and _friends_, and _servants_, and _cattell_ were all devoured by an enslaving and captivating _sword_, and he finds no _Remainder_, but burnt _walls_ and _ashes_, and his own company ready to _stone_ him, yet as _David_ they take comfort, and incourage themselves injoying their _God_. [Sidenote: 7thly.] [Sidenote: Ready obedience to God.] 7tly. It is an argument of spirituall _health_, and _strength_, when the holy _Commandments_ of _God_ are not grievous, but pleasant and delightfull to us: when we can say as the _Lord Jesus_ said, it is our meat and drink, to do our heavenly _Fathers will_: when we are active and ready at the _commands_ of _God_, and can say (when the _Lord_ asketh whom shall we send) _send_ me, as the _Prophet Esay_ said: And as the _Lord Jesus_ Psal: 40. Here I am, I delight to do thy will O my God: when we can without repining, grudging, or delaying, obey _commands_ most grievous to _flesh_ and _blood_, against not only _flesh_ and _blood_, but against carnall _reason_, yea against _Hope_ and _Faith_ it self, as _Abraham_ did, in offering up his most dear and only son _Isaac_. _Obj._ But may not _Hypocrites_ obey the _commands_ of _God_, as _Saul_ did, _&c_? I answer, they may indeed obey _Gods commands_ by halves as he did, and as a _servant_, and _hireling_, serve _God_ for _wages_, and with _eye service_, with opinion of _merit_, and boast of their _halt_ and _lame_ service, as _Saul did_. But _Gods_ children imbrace all the _commands_ of _God_ with delight, even the _least_, and most despised, with the greatest and most _difficult_, and when all is done, they confesse they have need of _mercy_, and are _unprofitable Servants_. _Obj._ But may not _Gods_ children live in the _disobedience_ of some _commands_ of _God_, and yet be healthfull, and strong in grace? [Sidenote: The sins of Gods people.] I answer, it is impossible that a child of _God_ should (either in spirituall _health_ or _sicknes_) live in the breach of any known _command_ of _God_ his _Father_. Tis true, _Abraham_, and _Jacob_, and _David_, and others, lived long in the sin of many wives, out of _ignorance_ of _Gods will_, and _Gods_ children to this day, even the holy _Martyrs_ or _Witnesses_ of _Jesus_, (who accounted their heart bloods not too dear for _Christ_) have and do live in the breach of many _Commandments_, that concern the _worship_ of _God_: But they are herein like a _traveller_ deceived, by a false path, which when he once really _suspects_, he cannot walk a step with ease, now do they cry out with _David_, _Psal: 119_. I will walk at _liberty_, for I seek thy precepts: And when _God_ saith seek my _Face_, their _Hearts_ answer, _Lord_ thy face will I seek. _Psalm 27_. [Sidenote: 8thly] [Sidenote: The patience of Gods children, under Gods hand.] An 8th. discovery of _spirituall health_ and _strength_, is an humble, a patient and thankfull _submission_ to the _aflicting_, and _chastising_ hand of _God_. Thus it is said of _Aaron_, in that dreadfull stroak of _Gods_ hand, depriving him of his two sons in the _floure_ of their _Youth_, in the midst of their _sin_, in the _performance_ of their _Priests Office_: it is said, _Aaron_ held his peace: I was dumb and held my peace, (saith _David_) _Psal. 39_. for thou didst it: Thus _Jeremiah_ (Lam: 1.) _Jehovah_ is righteous, for I have grievously transgrest against him. Yea _Job_ not only exprest an humble and patient mind, but also (which is wonderfull, but proper to _Gods_ children, when in right temper) he blessed _God_ in the midst of so many fearfull and astonishing _losses_, of so many Cattel, Servants, and Children, saying, Blessed be the name of the _Lord_. _Obj._ May not _wicked_ men and _Hypocrites_ acknowledg _Gods_ afflicting hand, and humble themselves? [Sidenote: The counterfeit patience of Hypocrites] I answer, _Hypocrites_ may see _Gods_ hand, and humble themselves as the _Egyptians_, and the _Philistins_ did, but cannot possibly be thankfull for it: They acknowledg _Gods_ hand as a _Dog_ his _Masters_ when he is beaten, but not as a child his _Fathers_. As a loving and dutifull _Wife_, receiving _Pills_ or _Phisick_ from the hand of her loving _Husband_, a _skilfull Physitian_, who knows her _sicknes_, and out of _love_ and _care_, prepares them for her, she cannot but be thankfull for those bitter _medicins_, and earnestly desire a kindly working: Thus _David_, _Psal: 119_. I know O _Lord_ that thou in _faithfulnesse_ hast afflicted me, for all thy commands are _righteous_. [Sidenote: 9thly.] [Sidenote: The mournful confession of Gods people.] A 9th. Argument of _spiritual health_, and _strength_, is an humble free _confession_, and giving _glory_ unto _God_, in the rising up, or recovering out of any _scandalous transgression_, against _God_ Hence the _Israelites_ confession of their sin in desiring a _King_, (so impatiently, and imperiously as they did, with large confessions, _1. Sam. 6_.) Hence the many bitter and lamentable _confessions_ of holy _David_ and other holy Servants of _God_, after their committing of _known evils_: Hence the _Corinthians_ repenting of their fellowship with the _incestuous_ person in his sin, they give such an exemplary _evidence_ of their true _Repentance_, that their holy _practice_ is set as an holy _Samplar_, and _Copy_ for all _Saints_ afterward to follow, and write after. _Obj._ But did not _Pharaoh_, _Saul_ and _Judas_ confesse their sins, _&c_? [Sidenote: 1.] I answer, not with intent to glorifie _God_ as _Gods_ Saints do, taking shame before the _world_ unto themselves, lying down in the Dust that _God_ may tread upon them, and be exalted. [Sidenote: 2.] [Sidenote: False confessions.] Not with hatred of their _sins_, but in horrour and trouble at the _danger_ of them, or in the _evidence_ of them flying in their faces. Thus a _Merchant_ casteth those _goods_ over boord into the _sea_ in a storme, which afterward he wisheth in again: Like a _Dog_, they vomit up the filth which (after their _stomach_ is eased) they return unto, and lick up by new _Commissions_: But Gods _children_ confesse in hatred of their _sins_, and loathing of themselves, and (like men in some _sicknesses_) are willing to take those _medicines_ which may _provoke_ and cause _vomit_, which afterward they are so far from returning to, that they abhor to touch, or look on it. _Obj._ But may not _Gods_ children return again to their vomit, and commit the same _sins_, which they have cast, up by humble _confession_? [Sidenote: The sins of Gods people distinguished.] I answer, the sins of _Gods children_ are either, 1. _grosse_ or _scandalous_, which when they recover out of, and give _glory_ unto _God_, by _publike_ confession, we seldome or never find them returning to such their _vomit_ again. Hence we hear no more of _Noahs Drunkennesse_, of _David's Adultry_, of _Peters deniall_ of _Christ Jesus_, _&c._ Or 2ly. Their _sins_ are _sins_ of a more private and ordinary _distemper_, wherein their _passions_ of _anger_, or _neglect_, or _forgetfullnes_ prevail against them, never without some _bitternes_, and _grief_, and _humiliation_, and _endeavour_, with _resolution_ of a more watchfull, and heavenly, and spirituall _conversation_? [Sidenote: 10thly.] [Sidenote: Gods people long alter visible enjoyments of God.] 10thly. It is an _argument_ of _spiritual health_, and _strength_, to _maintain_ or _recover_ an holy vehement longing, after the _enjoyment_ of _God_, and of _Christ_, in a _visible_, and _open profession_ of his own holy _worship_ and _Ordinances_, separate from all false _worships_, _Gods_, and _Christs_, &c. Hence that of _David_, _Lord_ I have loved the _Habitation_ of thy _house_, and the place where thine _honour_ dwelleth: Hence he professeth he had rather be a _Door keeper_ in the house of the _Lord_, (that is in a low condition, in _Gods_ house,) then to dwell in the _tents_ of _wickednes_, though in never so safe and pleasant a _condition_. Hence he sums up all his _desires_ in one, _Psal: 27_. One thing have I desired of the _Lord_, that I may dwell in the house of the _Lord_, &c. Hence (though _David_ mist of the _Lords Order_ in carrying of the _Lords Ark_, and afterwards he mist in his _thoughts_ about the building of _God_ an _house_ and _Temple_: Yet in both he discovered his holy strong _affection_, to _Gods_ publike _honour_, and _worship_. The very same which afterward the Prophet _Jeremy_, and _Daniel_ declared in their bitter _Lamentations_, for the _Ruine_ of _Gods_ house. And both _Daniel_ and _Zacharie_, and _Haggie_, mightily declare this _affection_ for the _rebuilding_, and setting up again this _Temple_ and _worship_ of _God_, and what they prophesied, that both _Ezra_ and _Nehemiah_, and afterward _Jehoshua_ and _Zerubabel_ zealously performed and executed. [Sidenote: True Christians affection to Christ Jesus in his visible worship.] Hence it is that in the heavenly _Love Song_, the _love_ of _Christians_ to _Christ Jesus_ in his _ordinances_ is most elegantly set forth by a _similitude_ taken from the _strong affection_ of _married_ persons: I am, saith the _Spouse, sick_ of _love_, and O ye daughters of _Jerusalem_ tell _Christ Jesus_ so: If I finde him without I will _kisse_ him openly in the _streets_, and will not be ashamed: True heavenly _affection_ (like _marriage love_) at first kindles from some private _sparks_, to an open flame of publick _profession_, without shame before all men. _Obj._ May not _Hypocrites_ (as _Saul_ in slaying the _Gibeonites_, and _Jehu_ in slaying the _Baalites_) discover strong _affection_ and _zeal_ to the _Lord_ and his _worship_, and consequently in these times to Christ _Jesus_ and his holy _kingdom_? I answer: _Hypocrites_ and _counterfeits_ in their profession of _love_ to _Gods_ publick worship ever run upon one of these two _Rocks_. For, First, either they set up, and maintain, and fight for a _fancie_, a _counterfeit_, a false _Christ_, according to the _prophesie_ of the Lord _Jesus_, that many (that is, _thousands_ and _multitudes_ of people) should so use his _name_, that is, with a willing ignorance and delusion. Or 2ly, if it be the true _worship_ of the true _God_ according to the _appointment_ of _Christ Jesus_, yet ever in two things the sincere _wife_ (the true love of _Christ Jesus_) out-goes the _whore_ and _counterfeit_. First, the true _wife_ contents not herself with the bare _exercise_, _ordinance_ or _administration_ (as the _hypocrites_ do) but in all is restless to enjoy the _Lord_ himself: For as the _ordinance_ is _spirituall_, and heavenly; so longs the true _beleever_ for a _spirituall_ and heavenly _communion_ with the _Lord_ himself in it, that he may become one _spirit_ with him more and more in all these outward and _subordinate means_ and _administrations_. Hence it pleaseth the _Spirit_ of _God_ to resemble his _worship_ to the _marriage bed_, which satisfies not the heavenly _Spouse_, when the _Husband Christ Jesus_, is not spiritually embraced therein, but absent. 2ly, The desire of the true _beleever_ in the enjoyment of _Christ Jesus_ in any of his _appointments_ is to be made _fruitfull_ by him: but the desire of a _whore_ extends no further then _Lust_ or a _Reward_. Hence _Rom. 7_. We are married unto _Christ Jesus_, that we should bring forth _fruit_ unto _God_: A _whoorish heart_ willingly endures not _fruitfulnes_, but kills her own _conceptions_ which the true _Wife_ cherisheth, and tendreth as her _life_. _Obj._ What should be the _reason_ why so many of _Gods children_ who in all _ages_ have discovered their strong _affection_ to _Gods_ visible _worship_, and _communion_ in _Christ_, have yet so varied, and wandred from the right, and first _institution_ of the _Church_, and _ministry_, and _Ordinances_ of _worship_? I answer, Gods _councell_ touching the _spirituall captivity_, and _desolation_, must be fulfilled, when yet notwithstanding, the strength of the _affection_ of _Gods_ people hath appear'd in their _mourning_ and _weeping_, and lamenting after, and contending for the truth of the _spiritual injoyment_ of their souls _Beloved_, in all the _means_ of his own holy _appointments_. [Sidenote: 11thly.] 11thly. Again it is an _Argument_ of _spirituall health_, & strength, in respect of _God_, when the _Heart_ is fixed, and readily prepared for all the holy _pleasure_ of _God_. Hence _Hezekiah_ praies for such whose _hearts_ were prepared to seek _Jehovah, God_ of their _Fathers_: Hence this _readines_, and _preparation_ of mind, is compared to the _shoes_ on our _Feet_, without which we are unfit for _travelling_, _walking_, &c. and with which we are _ready_ for any _spirituall imployment_. Hence _David_ professeth that his _heart_ was fixed, and ready, and when the _Lord_ said seek my _Face_, _Davids heart_ answered, _Lord_, thy _Face_ will I seek, _&c._ _Obj._ What is the reason that _Gods children_ are sometimes hardly brought on to difficult _services_, and _duties_? I answer, _unreadines_, and _unfitnes_ is a _spirituall sicknes_ or _distemper_, which when _Gods children_ recover out of, then they say as the _Lord Jesus_ in _David_ _Psal: 41_. _Lord_ my _heart_ is willing, my _heart_ is ready to do thy will O my _God_: And they say to _Christ Jesus_, as his holy servant _John Bradford_ said to _Queen Mary_; If she keep me in _prison_, I will thank her; If she _release_ me I will _thank_ her; If she _burn_ me, I will still _thank her_. [Sidenote: 12thly] Lastly, it is an _Argument_ of _spirituall health_, and _strength_ when _Gods children_ walk in a continuall sence of their own _insufficiencies_, and _distempers_, when they discern the evill _inclination_ of their own _spirits_, and the _excellency_, and _sufficiency_ of _Gods_ most holy _Spirit_: And therefore continually say with _David_, _Psalme 143_. Thy _Spirit_ is good, lead me, _&c._ and Psal. 139. Search me O _God_, and try my _heart_, and see if thou findest any way of _wickednes in me, and lead me in the way everlasting_. These and many more, are the _trials_ of _spirituall strength_, _health_, and _cheerfulnes_, in matters concerning _God_: We now come to the second Head of _trialls_ of _spirituall health_, and _strength_, in matters concerning our selves. [Sidenote: Brokennes of spirit.] First, then it is an Argument of _spiritual health_, and _strength_, when (especially) after known sins committed, our _hearts_ are in a _broken_ frame and temper, when our _spirits_ are as it were _contrite_, and pounded like _spice in a_ Morter, then yeelding the most delightfull _smell_ and _savour_ unto _God_. Hence (_Isa. 66_) a _contrite_, and broken heart is an _House_ wherein _God_ dwels, an House well ordered, _swept_, and _garnished_. Hence a _Spirit_ of _trembling_, (_Isa. 66_.) is an _Argument_ and _character_ of the most dutifull _children_ of _God_: but of this formerly. [Sidenote: 2dly. Spirituall battels.] 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". *** END OF THE PROJECT GUTENBERG EBOOK EXPERIMENTS OF SPIRITUAL LIFE & HEALTH, AND THEIR PRESERVATIVES *** Updated editions will replace the previous one—the old editions will be renamed. Creating the works from print editions not protected by U.S. copyright law means that no one owns a United States copyright in these works, so the Foundation (and you!) can copy and distribute it in the United States without permission and without paying copyright royalties. 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