Evangelical Sacrifices, Text 5 (2 of 2)

Evangelical Sacrifices · Text 5 (2 of 2)

p. 256Wee wa… religious carriage in this, … come presumptuously upon con… … wit, to heare Se…ons, and to … … and so wee come away worse than wee … Why? w… do… not … too Go… … swa… us. They …ere … … of …

Man… here, … he opens …he eyes, and God perswades with enlightning.… hee perswades. God perswades the … … …, … … … … Devill … … his Vlcar, … … …wade by darknesse, by maintaining … …ome of darknesse. The Devill all … shewes no reason, he keepes the soule … …esse, and blindnesse. Anti christ pe… … p. 257men to their religion, how? by fleshly allure. men's, not instructing them, and opening their eyes, inlightning their understandings, …ut GOD opens their eyes, to see, and …hen teaches, and perswades. The devils instruments they perswade, and so they teach, …nd draw away, they perswade with carnall objects, and the like, to draw, and bewitch the …ffections, and so the judgment is darke still. But where there is true dealing, there is no …are of the light.

Therfore those that are enemies, to the means of salva…ion, that feare, Gods people should know too much, they take a course contrary to God: for God enlightens, and then perswades, and knowledge enlightneth: so that knowledge is necessary. All divine perswasion of faith hath the name of knowledge. They were perswaded by the spirit of God of the truth of GOD having their eyes opened.

It is an evidence we are not perswaded, we Evidence that we are not perswaded.come to Church, and attend upon the means, we goe on in a course of sinne; wee are not divinely perswaded, God hath not perswaded our hearts, he hath not enlightned us. For if the covetous man were perswaded, that neither covetous nor extortioners should enter into the kingdome of heaven, would hee not leave that course? Light and perswasion, alway rule the action: for we work, as we see, and are perswaded in every thing.

p. 258The very beasts do as they see, and as sense leads them: an Asse beares burthens, you know nature hath s…amed, and made him for it: but can you drive the silly creature into the fire? he knowes that will consume him. So that men they are brutish, they will not bee perswaded by the spirit of God, they runne into courses, that if they had light in their soules, and if they were perswaded whither it tends, they would never runne into hell fire. If there were a pit open before a m…ns eyes, would hee plunge himselfe into that pit that were before his eyes? A man that lives in sinnes against conscience, hee runs into a pit. There are no manner of liers, of who… mongers, of covetous persons, of such wretches as take the name of God in vaine, that shall escape unpunished. Men leada life in a course wherein they see a pit before them, and yet they runne on; are they perswaded. No, no, certainely they are not perswaded.

And so for the meanes of salvation, men that care not for hearing the word, are they perswaded it is the word of God to salvation? they are not perswaded. We may know the truth of our perswasion by the power it ha… to r…le our lives and conversations. What is the reason that a simple man, a weake man, … lives. Christianly, and dies in the faith he lived by; when as a great man, in conceite, in know ledge he lives wickedly, and dies worse? he cause the one hath not this knowledge of the p. 259spirit, the spirit of God never opened his eyes, the spirit of God never perswaded him, hee hath it in bookes, and by education and the like. There are none that ever hold out but those that have the spirit of God to be their teacher and perswader. Wee must see things in their owne proper light, the spirit of God hath to deale with the heart, God hath only power of that: he must deale with the heart, we must not trust therefore to education, or to outward things. If a man should aske the reason of men, why doe you leave these courses, why doe you doe this good? a Christian doth not say, I was brought up to this, or I cannot doe otherwise: but I do it from a principle of the New Creature. Let us desire God, that we may doe things from reasons of Scripture, from reasons of pleasing God, that we may doe them from a holy sanctified affection, that we may bee perswaded by the spirit, and then it will hold out. They were perswaded of them. And imbraced them.

They imbraced the promises: the good things promised, Christs comming in the flesh, and Canaan the type of heaven, and heaven it selfe; though they had not these things, yet they imbraced what they had, they imbraced the promises. That is the nature of Faith makes much of what it hath.faith, if it have not that it lookes (as it hath p. 260not till it come to heaven;) yet it makes much of that it hath, it imbraceth the promises, and in the promises the thing it selfe promised.

Now these things follow one another in a Imbracing followes perswasion.most naturall order: for sight brings perswasion; sight and conviction brings strong perswasion, and perswasion breeds imbracing: for we imbrace that in our affections that wee are perswaded of to be good. According to the strength of conviction, and perswasion, is the strength of the affections: those things that we have a weake perswasion of, we have a weake affection to, those things that we are fully perswaded of, and are great withall, the affections cannot but stretch forth themselves to imbrace them. When the understanding was enlightned to see the truth, and to be perswaded of the truth of the promises; then the will, and affections they joyne and imbrace those things: the will makes choyse of them, and cleaves to them, the affection of desire extends it selfe to them, the affection of love imbraceth them, the affection of joy delights in them. Spirituall conviction, alwayes drawes affection. For God hath framed the soule so, that upon discovery of a good o… of it selfe, it doth stretch out it selfe to imbrace that object, the good thing presented, it cannot be otherwise.

We see, the eye it cannot but delight in beautifull objects: so the understanding of itselfe p. 261it delights in true things, and the will in things that are good, that are delightfully good, or spiritually and conveniently good to the person, it cannot but be so.

The author of nature, God, doth not overthrow nature, but preserves it in its owne worke: therefore where hee gives a light to discover, and perswade, both of the truth in generall; and of our particular interest in those things; hee gives grace likewise, to the will, and affections, to that part of the soule that is carried to good things to imbrace them; and upon discovery of evill, in that part of the soule that is affected to evill, there is an ave… sation, and loathing of things that are in convenient, and …itfull, it must needs … in the light of reason.

We may know whether the spirit of God Triall of our estate by imbracing.have wrought any thing in … by o… imbracing of good things: for (as I said) Godhath made our soules thus, when the soule … convinced of the truth, and goodnesse of a thing, and isperswaded, the affections will alway follow that that is shewed to be the best. Now when the spirit of God discovers to the soule the excellencies of religion to bee above all other excellencies whatsoever. That the favourof God is better than life itselfe, and discovers to the soule the vanity of all other things; then comes the soule to imbrace them for the soule cannot but …, which the understanding being … … … p. 262best, and best for me: in comparison of all other things, this is now at this time all things considered best for mee to doe; hereupon comes imbracing alwayes; the affections follow spirituall perswasion.

There bee two maine branches of faith. 2. Branches of faith.One is spirituall conviction, and perswasion, that things are so good, and that they belong to us. Another branch of faith is to goe out, and close, and meet with the things. VponUpon discovery of the excellency of the things; the heart opens it selfe to let in those things.

It is in grace as it is in nature; the heart is open upwards, and pointed downeward: … the heart and soule of a man opens to heaven ward when those things are discovered by the spirit to bee best, the spirit opens, and closeth with those things.

A man may know what he is in religion by his affections, by his affection of love: for the affection of love, will open to the things that are discovered to bee best whereof heeis perswaded, and his affection of joy, h… will delight in those thing…: and his affection of griefe, his heart will bee shut to things that are contrary: and his affection of zeale, in the p…sute of the meanes, and in opposing that that is an enemy to that good, it is alway so, the heart imbraceth what wee are perswaded of.

God hath made the affections of the soule for supernaturall things: hee … made our p. 263understanding to conceive, of the heavenly light and those prerogatives, and priviledges; and hee hath made our affections to imbrace those heavenly things. And then a man is in his right subordination, in his right state under God, he is framed as he should be; he is in a right frame of soule: when his soule is convinced of the excellency of the best things and when his affections of joy, and love, and delight, of zeale, and trust, and all are set on those things. For then a man is raysed above the condition of an ordinary man: such a man is come to his perfection, hee is come out of that cursed estate that naturally all are in: for now the soule is set upon things that make it better than it selfe. For the soule is as the things are it is carryed to: when the soule is perswaded of heavenly things, and of its interest in them, and is carryed to them by the sway, and weight of the affections of love, and joy, and delight (which is called here im bracing) then the things imbraced transforme the soule to be like them, as they be heavenly, and glorious, and excellent, there is nothing in the world to be named with them, all else is …g, and drosse: then a man comes to bee holy, and heavenly, and spirituall, hee is raysed in a condition farre above others, above all othermen, though hee bee never so meane in the world: when his soule is enlightned, and answerable to the light, there is heate; when there is light in the understanding, and heate p. 264in the affections accordingly to imbrace, then the soule is in a right temper, a man is a holy, and happy man, therefore no wonder if upon perswasion, and sight, they imbraced those things.

Let us trie the truth of our estate by our affections, To trie our estàte by our affections.by our imbracing of good things, by opening our hearts to the best things, by our joy, and delight in them. Is there a holy wonderment at them? Oh! how I love thy …! and one day in thy courts is better than tenne thousand elsewhere, and Oh, the depth of his merciemercy! and one thing have I desired of the Lord, that I may dwell in the house of the Lord all the dayes of my life. When the soule stands in admiration of God, and good things; when it is ready to welcome Christ, and heavenly things, and the state of religion; now away all former vanities; away all lusts of youth, away all confidence in beauty, and strength, and riches, all these are but dung to the soule; the soule hath seene better things, there is a discovery of better things, and now the respect of all other things falls downe in the soule, when there is a discovery of better things.

The soule cannot doe otherwise, when it is convinced supernaturally; the same spirit that discovers better things, opens the soule to … low them, it is so with every soule that hath the true worke, and stampe of the spirit in it, it is set upon heavenly things; it saith with Saint Paul, I account all dung and drosse, in comparison p. 265of the excellent knowledge of Christ. There is an attractive, a drawing magneticall power in heavenly things, when they are propo…nded to the soule, by the spirit to draw the affections and to make us spirituall like themselves.

Let us therefore labour more and more to have our affections wrought upon. As wee are in our affections, we are in religion. It is impossible that a Christian should be spiritually convinced that there are such excellent things belong to religion, and that hee hath his part and por ion in them: and not bee transformed to a spirituall state, and frame of soule, to love, and delight in holy things, and to despise that which is contrary.

And when he is in such a state, what is all the world to him? What cares he for riches, or pleasures, or honours, when the soule sees incomparable better things? Whom have I in heaven but thee? and what doe I desire on earth in comparison of thee? saith David. When hee had a little meditated of the vanity of earthly things, and saw the goodnesse of God to his children. It is good for mee to draw neere unto God. It is a speech of conviction: the soule is convinced that it is good, and best to draw neare to God in holy meanes, and in holy duties to keep close to him, and then it cries out, whom have I in heaven but thee?

Therefore let us never rest in such a knowledge of holy things, as doth not convince us p. 266of the goodnesse of them, and of our interest in them so farre as may draw, and worke upon our affections to imbrace those things.

When we finde our hearts, and affections wrought on, that holy things, as they are excellent in themselves, so they have an answerable place in our hearts; that as they are holy, and high, and best, so they have a high place in our hearts, then a man is in the estate of a Christian: or else a man may very well doubt of his estate, when he can heare of heaven and happinesse, and of the excellency of the children of God, that they are heires of heaven, &c. and his heart bee not affected with these things: he may well question himselfe: doe I believe these things? here are rich and precious promises, but where is my precious faith to close with, and to imbrace these things? doe I believe them? If Idoe, how is it that I am no more affected with them? and so let us stand in the meditation of the excellencies of Religion so long till our hearts be affected and warmed with them. This will follow affections, a desire to thinke oft of them: as David joynes both together. Oh! how doe I love thy law, it is my meditation continually. That that a man loves, hee oft thinks of, that stirres up love, and love makes him oft consider of it: and when it is thus with a man, hee is in such … condition as these holy Patriarchs, fit to live and die by his faith. They saw them, and were perswad of them, and imbraced them.

p. 267Therefore I say we may know whether we have this spirituall light; whether wee have true faith or no, if we have these imbracings; if wee be so perswaded of them that wee imbrace them, with delight, and desire, and love, and joy: if we make choyse of them, and esteeme them highly, and cleave constantly to that which is revealed to us; then it is a divine light, and perswasion; because wee imbrace them.

Certainely, there is nothing in religion divine, Faith carries the whole souleunlesse the affections bee carried with it. True faith carries the whole soule, to whole Christ, out of a mans whole selfe. It carries the understanding to see, and the will to chuse, and to cleave, it carries the affections to joy, and delight, and love, it carries all. Therefore those, that when holy things … discovered, they have not a high esteem of them, that they pri…e them not above earthly things, that they cleave not to them with a disesteeme of other things, that they joy not in them as their best portion, that they doe not imbrace them, there is no true faith at all, for where there is true faith there is this imbracing.

God hath made the soule (as I said) for these The soule made for heavenly things.heavenly things; and when the soule and they close together, there is a sweet imbracing then the soule is raysed above it selfe, the soule is quieted, and stilled, and satisfied. There is nothing in the world else will better the soule, but the imbracing of these things; nothing p. 268else will beautifi…, and adorne the soule in God… sight, our soules are made forthem, our desires are made to imbrace them, our love, and o… joy to delight in them, our wills to cleave to them, and …ke choyse of them above other things.

We abuse our soules: they are not made … Love of earthly things abaseth the soule.close, and graspe with the world: they are no… made for th…se things that are base… … … selves, we abase our soules. A cove… … … himselfe wo: sethan …is: … he is called the world, because hee hath nothing in him better than the world. If we imbrace Christ, and the promises of salvation, the things of anotherlife the imbracing of these rayseth the soule to bee excellent like the things, and it doth …, and rest … … … For nothing … … but in its … … as the heavic … … … … … … What quiets the soule.in the middle p…int of the earth; and light bodies rest … to their … So the soule it … … … … … faith resting in the … … God … … soule …rying it to the thing it is made for. … these holy men, in all the …yles, and … bles of tho world, in all confusions, th… soules of these blessed … rested in Christ.

We may say of all earthly things, as … hath this sentence of them, Micah 2. … … Micah 2.Mic 2hence, here is not your rest so we may say to the soule concerning ri…hes, and honours, and friends, here is … yours rest. You were not p. 269made to imbrace, and to cleave to these things, Our rest is in Christ, and in the good things we have by him. These good … imbraced him with their whole soule.

This shewes that many men have not faith, Want of faith, scene by want of affections.they know not what it meanes. Where there is tr…e faith, there is alway, love, and joy, and delight in the things believed, it carries the soule with it. In what measure we apprehend the goodnesse of a thing, in that measure our love is to it: In what measure wee apprehend the greatnesse, and fitnesse of a thing in that measure our affections are carried to it. The understanding reports it to the affections of love, and liking, and they are naturally carried to that which the soule makes report of to bee usefull; the understanding makes them follow it: therfore it is a signe our understandings are not perswaded, our eyes are not opened, when wee love not good persons, and good things, when wee cleave not to them above all things. Those that do not imbrace, and cleave in their will, and affections to good things, let them say what they will, they doe not believe. If there were but a light conjecture in men, if there were but a guessing, that there were such a happinesse, and that there were such horrible …orments for sinners that live in sinne, they would live otherwise then they doe. Therefore deadnesse in the affections discovers Atheisme in the judgment, and heart, it shewes there is unbeliefe: for how is it possible that a p. 270man should not be carried in his affections to a good that he is perswaded of? and how is it possible he should not loath ill, and dest … things? If he were perswaded that hell were such as it is; and that these courses lead to hell, and destruction, and estrange him from the favour of God, whose loving kindnesse is better then life it self, if men were perswaded, of … things in any strength, their soules would not be affected as they are.

Therefore if wee would know whether nature How to know nature is corrupted.be corrupted or no, we may do it by this. You have some men that are conceited, especially when they are in their ruffe, and have all things plenty. Divines talke much of the corruption of nature, and such things; they think all is well. O! but do but lay these things together, the excellency of the things promised, and the terrour of the things threa…ed, and our …ndisposition to these things in regard of perswasion, that we live as if we did not think these things to be true. What a disposi…on o… soule is that that cals divine truths into question? To believe the lies of our owne hearts, and the temptations of the devill, and the world that lies in mischiefe, before the … ved truth of GOD it selfe, that is sealed … the oath of God? And yet the heart of man … naturally carried to believe these things mo… than God himselfe. Witnesse the lives of me… who have dead, car…, base affections … regard of heavenly things: they shew … p. 271they are not perswaded of them, notwithstanding all the sweete arguments, and perswasions that the Scripture hath. They doe not professe that they call them in question: yet they live as if they made no doubt that they are all false. It is a folly not to believe those things that are sealed by so many evidences as divine things are: but it is more desperate folly to live as if wee did not believe them at all.

If these things were digested, they would make us out of love with our owne naturall estate, and to labour for a spirit of faith to perswade our soules: both that those things are so indeed that God hath revealed, and to get assured perswasion of our part, and interest in them. Indeed a dead faith is no faith at all; it is the effect of the whole Epistle of S. Iames, that it is no faith that is dead, it doth not worke upon the heart, and affections, nor the life, and conversation: a dead faith is no faith at all.

Let us shame our selves therefore: Lord, To shame our selves in want of affections.doe I professe I see things above nature? that I see Christ in heaven, and see my selfe there? and do I professe that I am perswaded that the word of God is true, and am I no more affected? where is my love? where is my joy? where is my comfort? doth my heart runne after other things, that professe my selfe to bee perswaded of better things? Let us never rest, but bee angry, and wroth with our hearts p. 272and affections: for they are made for these promises, our precious faith is made to imbrace precious promises, and to carry the whole soule to them.

And let us helpe this with complaining of To pray for affections.our selves, and with prayer. Lord, thou hast discovered excellent things in thy word, and hast perswaded me, Lord open my heart, the heart is thy throne: the heart, and will and affections thou dealest with especially: Lord incline my heart, inlarge my heart. The LORD hath promised in the new covenant to teach our bowels to love: Lord teach my heart to love thee. Thou hast opened my understanding to conceive holy things; or else I had never beene able to understand thee, and thy truth: teach my bowels also to love, teach them to cleave to the things: take off my love, my joy, and delight, from earthly things and plant them where they should be, inlarge them the right way: fill my heart with thy selfe, as thou hast made it for thy selfe. This should be our desire.

What be the affections wherby the soule imbraceth Quest.these good things it is perswaded of?

The soule imbraceth these things in the affections of faith, and hope in the first place: for faith is an emptiegrace in it selfe, it is carried Answ. What affections imbrace good things.to somewhat out of it selfe, that it imbraceth, and layeth hold on; and hope is with faith alway. Together with the work of faith and hope there is a sanctifyed affection of the p. 273imbracing soule, there is a love of the things promised; (which is imbracing;) and a love of the meanes; and likewise joy, and delight in them, expressed by thankfulnesse. As you see the Patriarchs in the story of Genesis, when God discovered holy things to them a…resh that he would give them the land of Canaan; and the Messias to come, and all that happinesse; there was thankfulnesse, presently they built Altars to God. And which alway accompanies thankfulnesse, humility. As Abraham, Genesis 17. 3. downe he falls when God made him such a large promise, he fals downe on his face, as if he were unworthy of Gen. 17. 3.Gen 17:3such a thing: so, this disposition alway accompanies a soule that imbraceth, together with faith, and hope, that leads the affections after them, there is love, expressed in a constant obedience and care of duty to God, many wayes; As it is an affection that will not bee concealed. And joy, and delight, with thankfulnesse, and humility, considering the excellency of the things, and our unworthinesse, that we cannot but have this disposition alway; thankfulnes, and humility. And likewise contentment to end our dayes: a disposition that followes imbracing in faith, for where imbracing of faith and love is in an imperfectestate, there will be joy when that comes that makes way to full imbracing, that is, in heaven it selfe: as Simeon rejoyced when hee imbraced Christ in his armes; what did the old p. 274man thinke we, when he came to heaven when Christ and he met there? And Abraham rejoyced to see CHRISTS day with the eye of faith, and likewise imbraced it with faith, and that wrought joy. What did Abraham then when he came to heaven? when he see all ended there? I say death, that makes way to full enjoyning, and imbracing, in this very respect, it is not only patiently entertained of Gods children, but comfortably, as letting them in to the good things that they esteeme above all the world besides: to the possession of Christ, to heaven, and happinesse. Let us consider of these things.

To come to direct us a little, about this imbracing, in faith, and hope, and love, and joy, and the whole soule, when the soule (as it were) goes out to the things wee are perswaded of.Quest.

How shall this be wrought upon the soule?

This imbracing wee see it followes upon Answ. How this imbracing is wrought.perswasion; and perswasion followes seeing: they saw them farre off, and were perswaded of them, and thereupon they imbraced them. Therefore let us labour for a cleare understanding of divine things. That which the eye sees, the heart grieves for in ill; and that that the eye 1. By supernaturall knowledge.sees the heart imbraceth in good. And in what measure our eye sight of heavenly things is clearer, and our perswasion stronger, in that measure our imbracing is lovely, and full of joy and delight. Therefore let us labour to p. 275grow in knowledge, in supernaturall spirituall knowledge; and that our perswasion may be stronger every day more and more, for answerable to that, our affections will grow, and will be carried to the things discovered.

And there is nothing more effectuall to commend knowledge to us then this, that it is a meanes to work, a holy and heavenly disposition, and temper in us, especially if it be spirituall. And let us meditate upon what wee seeme to know and are perswaded of; let us dwell upon things still, to work them upon the will and affections, let us dwell upon them till our hearts bee warmed well with the things knowne; and that we professe our selves to be perswaded of.

And joyne with it an enquiry upon the soule; are these things so? doe I know these things? and am I perswaded of these things that they are so? how is my disposition answerable then, am I so affected as I should be? is my love so hote? and my joy so working, and spiritly, and quicke as it should, or no? and hereupon take occasion to stirre up our selves, and to checke our owne soules. Alas that I should have such things discovered, and that I should see such things, in such a strong perswasion in the booke of God, and professe my selfe to be perswaded of these things and yet be so dead at all times.

And if we find our affections any thing working, that wee are disposed to imbrace these p. 276things then wee cannot but be in an excellent temper and blesse God that vouchsafed together with the excellency of the things themselves, to shew us our portion by his holy spirit, to enlighten our understandings, and to perswade us, let us blesse God for this, for it is a worke above nature.

And withall, because the soule cannot close To let goe other things.with, and imbrace these things; but it must let loose other things: (for you know, in imbracing there must bee a letting goe of those things that were formerly within the gripe) if we would gripe these things in our affection and will, we must have them only, we must not think to graspe the world, and them together; the things here below, and them together; as wee shall see after in that point, they accounted themselves strangers to earthly things. Therefore this is one way to come to this imbracing, to come to the sight of the vanity, and insufficiency of all things in comparison of Christ, and the happinesse wee have by Christ. To see in matter of judgment, the insufficiencie of workes, and merit, and such like in the matter of justification; the insufficiency of all such trash as the popish religion abuseth the world withall. And so in matter of conversation, to see the insufficiency, and emp… nesse, and vanity, yea the vexation of all things besides these good things here offered, the good things that Gods spirit offers to the eye of our soules that he offers to our wills and affections; p. 277what are all, to these; and effectually thinke so, thinke what should draw a mans affections after it; beauty or strength; consider what will become of these ere long.

And then withall consider the excellency of the estate of the body, and soule in heaven, if we carry our selves as wee should doe, and preserve our selves in our spirituall condition; let us lay these things together, and then wee shall see how infinitely the one is beyond the other. If it be for honour, and favour of the world; consider the vanity of them, and how short a time wee may enjoy them; and the things themselves are subject to alteration. And withall consider the constant excellency of the favour of GOD in Christ Iesus which will comfort us in life, in death, and for ever. And so for riches, and possessions in this world consider how soone all here must be left, and how the soule is larger then all these things, if wee had a thousand times more abundance then we have, and that our soules that are more large, and more excellent, they are not made for these things, but for better; and what use we shal have of better things when these faile, the soule being immortall, and eternall. This will make us let goe earthly things in our affections and hold them in their place, in a secondary place, as things serviceable in the way to heaven, and not to graspe them in our affections, for then they pierce the soule to death and damnation.

p. 278And if we would be affected as we should be to good things, let us keepe our affections Keepe the affections tendertender, and keepe them cleare from the guilt of any sinne, that may work feares, and doubts: for together with sin goes feares, and doubts, they are bred in sinne naturally: therefore if we would maintaine this imbracing, oh, let us keepe our soules, as we keepe our understandings cleare, so keepe our affections tender by all meanes, and keepe our consciences unspotted; that so our affections of joy, and delight, and love, may bee ready prest to good things, even to the best things.

Another way is in particular to meditate To meditate of Gods love in Christ.of the love of Christ, the love of GOD in Christ, and of his imbracing of us. For wee must know that our imbracing is upon perswasion of Gods imbracing of us. We imbrace not the promises of Christ as a man imbraceth a dead post that cannot returne imbraces to him againe: this imbracing of Christ, and heaven, it is a mutuall imbracing, and it is a second, reflexive imbracing; wee imbrace God, and Christ, because we find God in Christ imbracing our soules first in the armes of his love, therefore we imbrace him again in the armes of our affections, because we find Christ imbracing us in the armes of his affections.

Therefore let us attend upon the meanes, upon private reading of the word, and upon the ministry: for what are the ministers but to contract Christ and the soule together? they p. 279are friends of the Bridegroome, to discove▪ CHRISTS love to us, and his lovelinesse; his lovelinesse in himselfe, his riches in himselfe, and his love to us to allure us againe to CHRIST? the ministery is for this end especially, to draw Christ, and the foule together. And what is the Scripture in the intent and scope of it, but to discover to us the excellen ci… of Christ, and the good things we have by him, his love & good intention to our soules? Now hearing these things in the ministery, they are effectuall together with the spirit to draw our affections backe againe to him. And naturally wee cannot but love those that love us. Now when we are perswaded of Gods love tous in Christ, and Christs love to us (God having made our soules for love to himselfe, and friendship with himselfe, and the nearest, and sweetest conjugall friendship, now therefore) the more his love is discovered to us, the more we shall love him.

Therefore let us be constant in attending upon good meanes; we shall alway heare something, that will either strengthen our faith in the promises of God, or shew us our duty to God againe; we shall have something discovered whereby the spirit will bee effectuall to help this imbracing. Let us go to reading and hearing with this scope, and intention: Now I come to heare, I come to have my soule wrought on; I come to heare some message from heaven, to heare some good thing to p. 280draw my minde from the world and worldly things; and upon hearing our duty to God, to walke lowly in thankefulnesse for those good things that wee have, and that wee hope for in another world? It is no wonder that men lose their affections that are carelesse in the use of me…nes; and if they loose them, will they not loose all? The best man living if he be care lesse in using the meanes of salvation, and give himselfe to the world altogether, or to his calling, things not in themselves unlawfull, his affections will be dead, he shal loose them: for God hath ordained that our affections should be quickned by heavenly meanes, and GOD knoweth better than wee our selves that hath sanctified these meanes to this purpose. In attending upon the meanes, we shall heare a discovery of good things, and heare comforts, and have our light strengthened by new discovery of new Scripture, or by old Scriptures lively applyed, something to increase the life of our perswasion at every Sermon, and reading good bookes, and by every good company, and that which increaseth knowledge, and perswasion makes our affection, and imbracing stronger.

I beseech you let us take these courses, or else all is to no purpose: the maine thing in religion is the will and affections: and when the wil and affections are wrought on, the worke is done in the matter of grace. And there is no other way to know whether the former wor… p. 281of the understanding, and perswasion bee effectuall and to purpose or no but this; to know whether the will choose, and cleave to good things; and whether our affections joy, and delight in them: there is the tryall of the maine worke. The worke indeed is especially in the judgment, when it heares soundly and supernaturally of the ills that are to bee avoyded, and of the good things that are to be imbraced: bu… where is the tryall of the judgement, but when it carries the whole soule with it; when it carries the sterne of the soule with it. Now that which is immediate to our soules is our affection of joy, and delight, and the the like. Therefore let us take to heart these things, and never think we are any thing in religion till our hearts and affections be wrought upon; till our knowledge be such as may sway that whole inward man.

Againe consider the excellency of these The excellency and necessitie of the good we hope for.good things that we have discovered to us in the Gospell, (that are the object of our imbracing) together with the necessity of them, that without them we are wretched creatures, there is no hope for us. Let us every day consider what ground of hope wee have, (though the things be not yet possest) whether the things be true that we hope for; whether they bee confirmed to be true or no; and how we rest on them: for let things be never so excellent, and necessary, unlesse the soule conceive of them as things attainable, as things belonging p. 282to us, all is to no purpose, this effect of imbracing will not bee wrought in the soule. Therefore consider more and more the hopefulnes The hopefulnesse of them.of them, that may help this imbracing.

A Christian, when he believes, and hopes for that happines that shall be revealed to him; the things promised; what a world of grounds of hope hath he for it? hee hath the word of God for an inheritance immortall and …; he hath the will of Christ: Father I will th… where I am, they may bee, Ioh. 17. his prayer to his father is his will; and his will must be performed: for he lives for ever to make good Iohn 17.John 17his own legacy to his Church. And he is now in heaven, preparing that happinesse for us that we so imbrace with faith. And he hath left us here his spirit to be a pledge that he will come againe: he hath left his spirit, and hath taken our flesh to heaven, to strengthen our hope, that this shall follow. Our flesh is in heaven in him already, and his spirit is in earth in …; as a mutuall depositum in trust betweene him and us; and all to strengthen the hope of that happinesse that is reserved.

Besides, the Seale of the Sacrament; the end of which is to cherish hopefulnesse of Christ, and of all the good we have by him. His oath is added to his promise, that all things might be immutable, and unchangeable of the forgivenesse of sinnes and life everlasting &c. Now especially when we find our hearts … sinke downward, and not to have that life … p. 283they should have, by meditating on these things, of their excellency, and necessitie, and to conceive in Scripture the grounds of hope of them, it will quicken us.

Adde likewise (for our owne interest) what worke of the spirit we have; and then what singular promises we have, that where GOD hath begun he will make an end. For why is the worke of the spirit called an earnest, but that God will make good the bargaine? Consider what worke of the spirit we have: for whatsoever is spirituall is eternall in a man: what joy is spirituall, what love is spirituall, what knowledge is spirituall, it shall be made up in perfection, it shall never be taken away.

See then how the spirit seales us by the worke of it; and what earnest wee have, in peace of conscience, and the work of it. This will cherrish hope: for that is part of this imbracing, to imbrace them with faith and hope.

And this should be a daily course, to work upon the affections, to estrange them from all things and from the meditation of all things else. And as I said before to consider the love of God to us, and to love him again. And consider likewise the hopefulnesse of good things, that nothing in the world is so made good to us as the things of a better life, the things of grace, and glory. And God hath borrowed from all assurance amongst men, terms to shew the assurance of the good things we have in hope and faith. The pledge of the spirit; the p. 284earnest of the spirit; the seale of the spirit: the witnesse of the spirit. What termes are there used among men that may confirme any thing, that you have not used to strengthen this supernaturall assurance of these supernaturall good things? GOD herein succours our weakenesse, knowing how prone we are to call these things into question. And consider especially our owne unworthinesse, our vilenesse, and basenesse, that we deserve none of this: when conscience is once awaked to know aright our owne unworthinesse, then we shall find it a difficult thing to believe these things. Therefore it is a worke worthy our daily indeavour, to search the Scriptures, which applyes it selfe to our capacity, and confers al the help in the world to increase our grounds of hope of the best things; and then our disposition is as it should be.

And let us deepely consider of the necessitie of heavenly things, and the foulenesse of sinne, and the danger of our naturall condition, and this will make us imbrace better things, He that sees himselfe in danger of drowning, will imbrace that that may stay him. He that sees himselfe in danger to be pulled away from that that upholds him from sinking, he will claspe about it fast. Let us consider what a many things we have in this world to pull us away from God and good things, and to loose our gripe, that wee may not lay such hold of them. The devill envies our imbracing of p. 285these things, and there are many things to loose our affections from them, consider the danger, and withall the necessitie of these good things: that if they be lost, we doe not only loose them, but we loose them with the losse of our soules with eternall damnation in the world to come: we do not simply lose them, but we plunge our selves into the contrary. Let us consider of this, and it will make us claspe fast, and keepe our hold by all meanes possible. In that measure that we apprehend the danger, in that measure we shall imbrace these excellent things.Case.

Now to answer a doubt, and a case or two by the way: How happens it then that Gods children sometime, when their judgment is convinced; yet their affections are not so quick, they are somthing flat in their affections. As Gods people complaine sometimes: alas that I should believe such a happinesse as heaven is; and such glory; and yet find my affections no more stirred! Is it possible that I should be the child of God, and believe these things, and find my selfe no more affected?Sol. Why the affections of Gods children are somtimes dead.

Indeed this troubles the peace of Gods children sometimes, and good reason: for we see here, after sight comes perswasion, then imbracing; the will, and affections, cannot but entertaine that good they are perswaded of; and so there is great ground for the objection.

But there may be some mistake in this, for sometimes the judgment may be convinced, p. 286and yet the affections not bee so quick: because there may bee a diversion at the same time: there may perhaps bee some present crosse, that may be fall thee, or some present thing lawfully loved, that takes up the affections at that time. As for example, the presence of Father, Mother, Wife, or children, or of other friends may take up the affections for the time; now the affections running that way at that time, perhaps not sinfully neither: they are not so inlarged to heavenly things, God knowes our capacity, and what our affections can doe.

Then againe there may bee some present griefe upon them, that God to humble a man may take up his affections, so that at that time he shall not be so affected with good things: though ordinarily he comfort himselfe with the best things; and so he doth afterward, when he hath given his griefe, and his present affections some libertie. There is a love of intention, & of valuing: a man may be deceived that way. A man values his child more than a stranger that he entertaines: yet for the present he may give a stranger better lookes, and better entertainment. Though he set mo… value on his child, or his deare friend that … hath secured himselfe of; yet hee will not shew such countenance to them as to a stranger on the sudden.

So it is here, Gods children, their constant joy is in the best things, and they are judiciously p. 287carryed to the best things; but on the sudden there may be an entertaining of some other thing, and perhaps not unlawful neither; perhaps it may be sinfull; to humble Gods children: but that is but but on the sudden: his course is to carry his affections above all earthly things.

Againe in another case Gods children are deceived this way sometimes, for they think they have no affections when they have affections. How is that seene? in case of opposition; let God, and Christ, and heavenly things be opposed, and you shall see then that they have affections. Those that for want of stiring up the grace of God in them; or for want of good meanes or by indisposition of body seemed to be dull in their affections; let religion be disgraced, or opposed any way, and you shall finde then their affections deepe in their hearts to heavenly things: but they appeared not before, because there was no opposition. These, and such like thoughts we may have to content the soule that is disquieted this way. But the rule is certaine, that a mans affections are as his perswasion is, and his perswasion as his light is: As he hath a heavenly light, discovering heavenly things, so is his perswasion of a better estate then the world can yeeld; and answerable to his perswasion, his soule is raysed up to delight in the best things. This is his course; if it fall out to be otherwise, there be reasons for it, which we p. 288must discreetly judge of, and not trouble the peace of a good conscience. To goe on. They confessed they were strangers and pilgrims … earth.

The…e words containe, what they were in regard of earthly things: their disposition, and carriage to all things besides the promises; to the things below; they were strangers, and pilgrims in regard of their condition below. Itsets downe how they apprehended themselves to be, and how they discovered themselves to the world to be.

They were in regard of heaven indeed, heirs of happinesse, heirs of a kingdome, in regard of the world, and earthly things, they were strangers, and pilgrims. And as they were, so they made themselves, to be no better than they were, they confessed it, they were not ashamed of it: they apprehended themselves to bee as they were, and they carried themselves answerable: their life and course spake as much as their tongues, they confessed both in word, and in deed, that they were strangers, and pilgrims.

Now in the words I say, you have their disposition, and their profession; their condition, Scope of the words.and their confession. Their disposition, and carriage, and state, and condition, they were strangers and pilgrims.

p. 289The discovery of it, they confessed they were so. And this confession is double.

Their confession was either verball, as Iacob confessed, when he came before Pharaoh, few and evill have the dayes of the life of my pilgrimage beene, saith old Iacob.

Or it was a reall confession, discovered by their carriage, that they were strangers: their course spake louder then their words.

Those that in the whole course of their life, shew a weaned affection to earthly things, though they talke not gloriously, as some idle persons doe in a bravery, we are but strangers here, and we must be gone, &c. Though I say they doe not speake thus as some doe that never thinke so: yet notwithstanding their carriage bewrayes it: their course, and company, and conversation shewes that indeed they confesse themselves pilgrims, and strangers.

Now the order of the words is this: strangers, Difference betweene pilgrims and strangers.and pilgrims: there is little difference betweene these two. Strangers, shewes our absence from home, that we are abroad in another country, that we are in another place.

And Pilgrims, shewes our carriage to our country, our going home: a pilgrim or traveler is he that is going homeward. They confessed themselves that they were not at home; but they were going toward that that was their home, toward heaven, to that Citty whose builder and maker was God himselfe. Wee are strangers, to shew what we are here on earth; p. 290In regard of heaven we are strangers on …, and not meere strangers that rest, and doe nothing, but such strangers as are passing home toward their country, we are strangers, and pilgrims on earth: the one implies our absence, the other implies our moving to the place of our abode.

The points considerable are; first this, Th…s Gods children upon earth here, are strangers, and pilgrims. They are not at home but are travelling toward their country.

The second is this, that

They prosesse themselves to be so: They know they are so, and they confesse that they are so, they are not ashamed of it.

For the first,

It is the disposition of him that hath truly interest Doct. Gods people strangers on earth.in better things (though but in faith, and hope) to bee a stranger, and a pilgrim in regard of all things here below.

And this followes the other: for where the eyes of the understanding, are opened, and a man is perswaded, there is an imbracing of better things, as our proper good things; there is a considering of all other things as things that doe not belong to us, in a manner we are strangers. When faith apprehends Christ, and heaven, and happinesse to be our own, and our country to be above: faith apprehending and grasping these things and imbracing them: at the same time, it is to be supposed, and necessarily followes; that we are strangers.

p. 291It followes out of the necessity of the thing it selfe: for upon the very consideration that a man is an heire of heaven, that he hath another country, and condition, out of the necessitie of the thing it selfe, though there were no other reason for it, the affections of the soule will be closed up (as it were) to other things; and he will consider of other things, in an inferiour condition as they are.

For the things, though they bee good in their kind and order, both the things above, and the things below, yet there being such a difference in these good things; and the things here below, the contentments here on earth, being so meanely good, and so short in continuance, and so weake in their satisfaction of the soule, that they cannot bee possessed together with the blessed assurance of better things, but with the affections of strangers, and pilgrims: this followes I say from the nature of the thing, that in whose eyes heavenly things are great, in his eyes earthly things are meane. They are accounted as they are, secondary meane things of the way, to help him forward home.

If a man were on the top of a great mountaine, he would see the things below to be very little, and the things above would appeare greater to him, so when the soule is raised up to see great things, though they be a farre off, as these did with the eye of faith; at the same time, his soule looking to things below must p. 292needs apprehend them to be little in quantity, as indeed they are.

If a man were in body lift up to heaven, and should looke upon the earth; what were the earth, but a pooresilly point, the whole earth i… selfe, much more a mans owne possession: so when the soule is lifted up to heaven by faith, (which sets a man in heaven before his time;) when it looks from thence to the earth, and earthly things, it must of necessity consider them as they are, to bee poore meane things. Therefore this followes, that being perswaded of the promises, that is, of the good things promised in religion, in the word of God: to earthly things, they were strangers, and pilgrims.

He that is from home, and hath another home, which he is not at, he is a stranger: but Christians have another home.

For first, they are bred from heaven, they are borne from heaven, they are borne in Ierusalem Christians borne anew from heaven.that is from above; they are borne in the Church by the seed of the word and spirit: now as they are from heaven, so their … is to heaven againe: for every thing naturally riseth as high as it springeth. As we say of water, it mounts as high as the head of it is: so our affections mount as high as the spring of them is. Now a Christian being borne from Heaven a Christians Country.heaven, he tends to that in his affections, that is his country. It is his country, because his father is there, in his glory; and his Saviour p. 293is there; and a great part of his kindred are there, the soules of perfect men, and the glorious Angels in a most glorious manner, (though they be in their attendance upon the earth;) there is his country, his Citie, his house, there is his happinesse, his home. I shall not need therefore to prove that the godly are strangers. If heaven be his country, earth must needs be the place of his pilgrimage: there is no question but that followes.

It is said here, they were pilgrims, and strangers upon earth. VponUpon earth. Because where ever a Christian is, if it be upon any place upon earth, he is a stranger and a pilgrim; if he be in his owne house, he is upon earth, and therefore he is a stranger in his owne house; if he be in his owne possession, he is upon earth, and therefore he is a stranger in his own possession. As David confessed though he were a King, I am a stranger, and a pilgrim here as all my fathers were, 1 Chron. 29. 15. A King in his kingdome 1 Chron. 29. 15.1 Chr 29:15is upon Gods earth, and therefore he is a stranger in his own kingdome here. As Austin August.saith very well, quisque domus suae, &c. every man is a stranger in his owne house, wee are strangers here on earth; therefore. It is not any condition on earth that exempts a child of God from being a stranger, when the greatest Kings in the world have confessed that they were strangers and pilgrims: so that all Christians, of what condition Ioever they are, from the highest to the meanest, they are all strangers p. 294upon earth, it is a cleare point.

And it must needs be so, for the head of Christ a stranger on earth.Christians was a stranger: his love made him a stranger: for he left his fathers bosome, his love drew him from heaven to earth, and here, he conversed as a stranger: he dwelt in his body here as a tabernacle which he layd aside for a while, to work the worke of out redemption; and then after to dwell in it for ever. He was the prime stranger of all strangers, he that makes us all strangers here and Citizens of heaven, he was a stranger on earth. He was not indeed a stranger: for hee was Lord of heaven, and earth: yet in regard of his state of exaltation that was to come after; in regard of dispensation, he was here as a servant: he lived here as a stranger. And indeed he was as strangely used; for hee came among his owne, and his owne knew him not, as it is in Iohn 1. he was not knowne among his owne Countrie Iohn 1.John 1men the Iewes: hee was a stranger on earth.

He conversed with us here, and was among us as a stranger: you see how his speech and carriage and conversation on earth, it was as a strangers. He was talking alway of his fathers house, and of the kingdome of heaven. When he speakes of the estate of the Church, which is the only company of people here, in whom God rules by his spirit; yet because they are ordained for the kingdome of heaven; he calls them strangers here, and termes p. 295them by that that they are ordained to. All his minde was of the kingdome of heaven: we see after he was risen, the matter of his discourse, as the Gospell tells, it was of the kingdome of heaven, he talked of things that belonged to the kingdom of God: all his speeches were that way, and his comparisons were fetched that way. The kingdome of heaven is like to such a thing, and such a thing. And all his worke was to draw men from the earth. As it was his grand work to redeem men from the earth; that is, from hell, and from their cursed condition: so the matter of his teaching was answerable to his work, to draw men to heaven, all the paines that he tooke before, and after his death till he was taken into heaven it tended that way.

He came from heaven to earth to wooe us to be a spouse to himselfe, he came from heaven into a strange countrie, to take us for his spouse, to take our nature, and in our nature, to winne us to die for us: he carried himselfe as a stranger every way, he regarded not earthly things. Now answerable to our head Christ must all Christians bee in their affections and dispositions, we must be conformable to him; we must be strangers as he was.

All that looke to die in the faith of Christ, We must have affection of strangers.and to be happy for ever, they must witnesse their believing, and loving of better things by an answerable carriage to all things here below, they must have the affection of strangers, p. 296and travailers: Faith doth enforce this. It is the nature of the soule from a principle and ground of nature, that when the soule is carried up one way, it is shut another: when it cleaves unto, and imbraceth better things, when it is open to heaven, the point of the soule is shut to the earth, and wee looke upon these things as strangers and pilgrims, only for necessary use.

These, holy men the Patriarchs were strangers.The Patriarchs strangers.

Strangers in their owne esteeme, As Abraham, and Iacob, they confesse they were sojourners, 1. In their owne esteeme.and David though he were a King, yet he saith, he was a stranger, as all his fathers were. Psal. 39. 12.Ps 39:12So all the Patriarchs they professed themselves to be strangers, and sojourners; and they did it not in word only but in deed: they shewed it by dwelling in tabernacles, and tents, poore things, fit for strangers; heaven was their house, Tabernacles are moveable, weak things that have no foundation: So they knew their life was like a tabernacle here. And their manner of life shewed what they looked for, they carried themselves as those that hoped, and looked for better things. They were strangers in their dispositions, they affected things above, and cared no more for these things then for necessary use, to helpe them to serve God in their places; and those that are strangers in their dispositions they desire to be at home.

p. 297Againe they were strangers in GODS esteeme. God termed them so; and so it is with 2. In Gods esteeme.all that believe in Christ: when we once believe and are new creatures, new borne to a better inheritance, presently at the same time we are strangers here.

Strangers likewise in the esteeme of the 3. In the worlds esteeme.world. The world used them as strangers, strangely. When a man leaveth the world and cleaveth to God; presently the world setteth on him by reproaches, and all they can; because they think he will disgrace them by his change; therefore they labour to make him, as black as they may that way: they use all strangely that breake from them. God will have it so: because he will have his children not to love the world, therefore he will have the world hate them. So they are strangers in that respect, they think it strange that they doe not as they did formerly; that they doe not as they doe, wicked men thinke it strange that they runne not with them into the same excesse of ryot: so, they are strangers in the esteem of wicked men.

So they are strangers in regard of their place, heaven is their hope: they are begotten to an inheritance, immortall, undefiled, &c. they live in a place where they are strangers, they are every way strangers.

But you will say, wicked men are strangers, Object.and pilgrims too?Answ. Wicked men how strangers here.

I answer, they are indeed so: for in regard p. 298of the shortnesse of their lives, and the uncertaintie of the things they injoy: for they outlive all their happines here, they are snatched hence before they bee aware, therefore they are but travellers here; but they goe from ill to worse: yet in regard of their affections they are no strangers, but account themselves at home from a spirit of infidelity, and pride, and earthlinesse. Therefore they are called men of the earth, and those that dwell on the earth, in the Revelation: because they looke no furtherthen the earth, and here they roote, and fix their affections upon this earth: they do not fix their hearts and affections upon the things above, they looke not after them, they care not for them, they value them not nor esteeme them. Therefore, answerable to their thoughts, and bent of their soule and mind, is their discourse, their speech and carriage: and thereupon they are called men of the earth, and called the world, because they love nothing but the world; they are as it were changed into the things they love, they are earth, as the Prophet saith, Oh earth, earth, &c. and they are the world, because their affection of love joynes them to these earthly things. The Church in the Revelation is called heaven: but the beast is said, to rise out of the earth: for that which bred the carnall religion of Popery it was nothing but earth, and earthly respects. Therefore how ever they are strangers here, that they cannot be here long, and they have p. 299soules that are of an everlasting continuance: yet because their affections, and the bent of their soules are all here, they account themselves at home here, and here they plant themselves, and their posterity, therefore though in some sence they be strangers, yet not in that sence that the children of God are.

Every Christian is borne from above, and borne to things above, and hee is a stranger here. All his course from his new birth till he come to the possession of his inheritance in heaven, it is nothing but a travailing, he never sits down, but is alway in his motion, and passage. Every good work is a step of his way: he is in motion still; he takes degrees from better to better, from grace to grace, from knowledge to knowledge, till he come to his home.

Let us make a tryall of our selves, how our affections stand to these things; whether our hearts bee weaned from earthly things, undoubtedly if we have imbraced Christ, we shall use the world as though wee used it not. We shall be transformed into the Image of Christ, and he used the things of this world as a stranger, only to comfort him in the way; we shall have the same mind that he had. We shall carrie our selves as strangers, as those that hope for a country in heaven. Therefore I will name some particulars, to shew the condition, and carriage of a stranger.

First of all, a stranger is travailing to another The carriage o… him that is a stranger.country (to joyne both in one, for the one p. 300followes the other) he that is a stranger, that apprehends what he is, and apprehends that he hath a countrie to goe to, hee travailes toward 1. He is going toward his country.it.

A stranger that is travailing homeward, he is content with his present condition: for he 2. Hee is contented.knowes he shall have better at home. In Iere. 45. God by Ieremy speakes to Bar…ch a good Jerem. 45.Jer 45man, I will destroy all these things, and dost … seeke great things for thy selfe? If a Christian did consider, Iam going to heaven, to God, what do I seeking great things here, which God will destroy? What will become of heaven and earth, and all things here ere long? And if the time be long ere heaven and earth be destroyed, yet what will become of me ere long? I shall be turned to earth, and shall I seeke great things here upon earth? Shall I not be content with my portion? certainely a stranger is content with his present portion, he that is a traveller, when he comes to his Inne, if perhaps things be not so cleane, if his usage bee not so good; he thinkes it is but a night and away; it is no great matter, this is not the maine; he will not be over much discontent, and quarrell at any unkind usage in the way, for he knowes he shall have better usage when he comes home. Therefore as he will bee content with little, be it what it will be, he knows it is not the maine.

So he will be patient if he meete with unkind 3. Patient.usage, hee will not stand quarrelling by p. 301the way, and so hinder himselfe in his journey. he will be patient in the injuries, and wrongs in this life. If a Prince be mis-used in another country, he is contented, and thinkes with himselfe, I have a country where I shall be more respected; and therefore he beares it the more willingly. So a Christian is a King, he is an heire, and being a stranger, he shall meete with dogges in this world; as, who doe dogs bark at, but at strangers? now being strangers we must looke for dogged usage. It is no wonder that dogs barke at strangers, it is their kind: they consider it is the disposition of wicked men to doe so, they doe but their kind. Would a man have dogs not to barke? and would we have wicked men that have evill tongues not to scorne that they know not? to doe otherwise is to forget their kinde. A Christian knowes they doe but their kind, he pitties them, and he doth not stop his journey and his course for it. He will not be scorned out of his religion by a company of prophane spirits, hee will not be laughed out of his course; he knowes what he doth better than they, they are madde, and fooles, he knowes it; and they shall know it themselves ere long. He knowes that he is in a serious judicious course that he can approve, and they cannot theirs, therefore he will not be scorned out of his course.

Thus faith in Christ makes him that is a stranger here, content, and patient. He whose p. 302soule hath imbraced Christ is contented with any thing: any thing is sufficient to his soule, that is filled with better things. Nothing will content a covetous earthly man; a man of the earth: such men think themselves at home, they make a league with hell, and death; the men of the world they thinke they shall live here alway: but a Christian, that imbraceth a better life with Christ in happinesse to come, he knowes he shall not be here long, hee is here but as a stranger, and shall shortly bee at home, and therefore he is contented with any thing.

Likewise the knowledge of this that we are strangers and pilgrims, it will make a man not 4. Thankefull.only content and patient, but thankfull, for any kindnesse he finds in this world; that God sweetens his absence from heaven, and his pilgrimage on earth what; that God should love me so, not only to give me heaven; but to give me contentments on the earth to sweeten my way to heaven, what a mercy is this! He is thankfull for any contentment, hee is thankfull to the world, to those that doe any thing for him, that afford him any courtesie here that may helpe him in his pilgrimage, and make it lesse troublesome and cumbersome to him.

All the Saints in former time were wondrous thankfull for that they had: for what can a travailer look for but discourtesies, and hard usage? and if he find any thing better he p. 303will be thankfull: certainely it is more then I …ooked for, saith he. When a man is bent toward heaven, hee cannot but looke for hard …sage from the world. We see when Christ did but look toward Ierusalem, the Samaritans …ad enough, they began to maligne him, why? his face was toward Ierusalem. So when base worldlings see that a man will to heaven, and leave their company, and courses, they cannot digest this. A man of an ill conscience when hee sees another oppose that course that he resolved to sticke to, he sees he confutes his course, he sees his face is toward heaven, and therfore labours to disgrace him. As the wench said to Peter, Thou speakest as one of Galile, thy speech bewrayes thee. So when a man is going toward heaven, every base person, the veriest rascall of all, hath pride enough to scorne Religion: So wee see they make not much of the world, nor the world of them, therfore they are contented, and thankfull if they find better: for what can a stranger looke for but strange usage in a strange place.

And therefore we see in Scripture, how thankfull they were, even for refreshings, for meate and drinke: our Saviour Christ was knowne by breaking of bread; he used to be thankfull. In all things give thanks. They saw the favour and love of GOD, in a crum of bread, and in a drop of refreshing in any kind: oh! here is a blessed God, that hath given us p. 304these comforts in the way. The Saints of GOD are wondrous thankefull for the comforts of their pilgrimage, the comforts of this life.

And this should make us more thankfull, because The way to heaven smoother to some.all mens pilgrimages are not alike: … do we not see the life of some more cumber. some? some live in a great deale of want, some live in a great deale of opposition more than others do, others goe in a smooth… way to heaven. God sees his childrens weakenes, he sees they have not strength, and if in pittie, he keepes them that they shall not enco… with opposition, but lead them a better way then others, it is speciall matter of thankfulnesse to God and men too.

He that is a stranger, he is glad of any good 5. He is glad of company.company; oh if he meete with a man of his owne countrie, hee is a man alone for him; so it is with a Christian that walkes in the way to heaven with him, hee is comforted much in it.

A stranger, hee hath his prime intention 6. They minde their journies end.home to his country, and what he doth in the way it is in vertue of his prime intention, though he doth not in every particular action that he doth, thinke of it. A travailer when he rides on the way he doth not think of home in every step. I but he doth that that he doth in vertue of his prime intention when he first set out; and calls to remembrance oft times as he goes home, he thinkes of his jou…es and by the way.

p. 305I observe this note of some weake Christians that thinke they are not heavenly minded, except they doe nothing but think of heaven, and heavenly things: that is but a weake and …lly conceit. It should be our thought in the morning, our thoughts should open with that, it should be the key to open the morning, the thought of this course what will become of us ere long in heaven: but then all that we doe should be in vertue and strength of that prime intention to please God, and to go to heaven: though we think not alway of the present businesse: yet it is good as much as may bee to quicken our indeavour.

And hence it is that there is another propertie 7. Though he step out of his way, he comes in againe.of a stranger that is going to a place, perhaps he may step out of the way, yet not withstanding by vertue of his first intention he gathers himselfe home-ward againe, if he take other matters in hand, he gathers home still: though he go out of his way, in he comes; he considers, this is not my way. So a child of God, sometimes he diverts, and turnes aside, yet notwithstanding he considers, doth this way lead to God ward? to heaven ward? be these actions Christian actions? are they the way to heaven? if he see they be not, though he have stepped awrie, he comes in again, and is gathering homeward. Though he may perhaps forget himselfe a little, (a traveller) yet his bent is homewards. So a Christian man though perhaps in some particular he may forget p. 306himselfe, yet he is alway gathering home, his bent is home, and his course is godly. Take a Christian, perhaps he may step awrie, but his course is godly, and hee labours to recover himselfe: and if a traveller stay at any time by the way, he makes amends afterwards by making more hast. So doth a Christian, if we consider him with his affections loose to good things: yet he recovers himselfe againe, and sets upon religious actions and courses with more violence of spirit, and recovers his former losse againe.

A traveller and stranger he provides before 8. He provides for all incumbrances.hand for all incumbrances; he knows though he meete not with troubles, yet he may, therfore he will be sure to goe with weapons, and he will goe with that that may sustaine him by the way. Religion teacheth a man to gather out of the word of GOD, comforts before hand, and munition before hand to carry with him: put the case he never use them; he may have cause to use them, and then if he have them no…, what will become of him? he lies open to adversaries by the way. Therefore there is a spirit in a Christian, an instinct, that stirres him up, he will be reading the word of God, and good books, and hearing the word: this I may have use of at such a time, this I will lay up for such an occasion: put the case that such an occasion come not, hee looseth nothing, he seasoneth his soule, in the mean time, and prepares it for worse things if worse come p. 307Woe to those that have not layd up strength and comfort against evill times before hand. If a man goe to s…a, and be not provided before hand, if he take a journey, and be not provided before hand, then when a storme comes, what a case is he in? It pleaseth God to teach us by these resemblances, heavenly things: therefore because they are fit means to convay holier things unto us, it is good to take this help that God affords us, considering that he shewes us by these shaddowes, better things. When we travaile, and are going on in our journey towards heaven, it is good to consider higher things, it is a good meditation: therefore to goe on a little further.

A traveller, and stranger is inquisitive of 9. Inquires of the way.the way, whether he be in the way, or out of the way; he askes not at randome, that doth not content him, whether hee goe West, or North, or South, or East, it doth not content him to aske where lies my country, Eastward, &c? No; but hee will aske the particular townes, and particular turnings and windings how he may avoyd going out of his way, and which is the right way; and he will aske upon every occasion, because he knowes, if he goe but a little out of his way, it will bee a long time ere he shall recover it, and he will be ashamed to come backe againe, and the more he goes out of the way, the more trouble it is to come backe againe. So it is with a Christian, p. 308he doth not only desire to know in generall, but he desires to have daily direction, what shall I doe in such a case of conscience, and in such a case? how shall I overcome such a temptation if I meete with it? And so he is willing to have daily direction how to walke with God day by day, that he goe not out of his way in any thing.

For even as every step that a man takes is a part of his journey; so every action of a mans life it is a part of his journey to heaven; and therefore he is willing to have direction for every step, that he may walke step upon step, upon good ground: therefore he goes upon good grounds of a good conscience, in the duties of Christianity, he wil have sound conviction, what is good, and what is true in religion: what religion is true that he may venture his soule upon; and what use he may make of his particular calling; what hee may doe with a safe conscience, and what not; and what he may not doe that he will not meddle with, and what is cleare to his conscience that he will doe. So every step he takes, though it be in his particular calling, it helpes him forward: As Saint Paul saith, in the Epistle to the Colossians, of servants, that they serve God in serving their master; so a poore servant in his drudgery may serve God. So in our ordinary professions we are in the way to heaven, if they be sanctified by prayer before hand, and do it in conscience and obedience to God, that hath set us in this way.

p. 309There are two callings, our generall, and particular calling, and we shew religion, that is our generall calling, in our particular calling, as wee are placed in this or that calling, and what we doe in either of these callings, is the way to heaven. Now the care of a Christian is, that he be well advised what to doe, and on what ground.

And even as a traveller considers of things 10. He useth things as they may help in his journey.by the way as they make to his end, to further his journey or hinder his journey, he looks to heaven as his country that he hopes for, and therfore he doth not tangle himselfe with any more than may help him home; if they hinder him once, away they go, if they may help him he takes them. A Christian in his travaile in the way to heaven, considers of things that may fall out by the way, as they may help and further him to heaven. If I find that things, Indifferent things.though they be indifferent in themselves, if they trouble me in my way to heaven (it may be they are not so to another, but they are to me) though another can do it, yet I must consider whether I can do it, and find my selfe inlarged to heaven as at other times? if not, away with it, it is not indifferent to me, because it hinders my journey to heaven. A wise traveller will venture upon things, and courses as they serve, or hinder the maine, though they bee things perhaps that hee cannot overwell spare, yet if they trouble him in his journey, off they go, that he may be more expedi…e and right in his way.

p. 310I wonder at the boldnes of many that professe themselves religious, and yet dare ven ture upon any thing. Vndoubtedly if they did search their owne hearts, they could not but say that such courses doe dead and dull them, and make them forget religion, that such company is not safe to keepe, I find my selfe the worse by it, why should I venture upon any thing, that may stop, and hinder, or coole, and dead me in my way to heaven? If a man be wise, he will consider of things as they help or hinder him to that.

As for sinnes whereof we are convicted, it is the Apostles counsell, Heb. 12. he puts it Apparent sins.out of all question, we must cast off all that burden that presseth downe, &c. A traveller will not have a burden upon him. The sin that hangs so fast on, we must labour to mortifie, to kill our lusts and corruptions more and more, and never leave till wee have cast them off, these things are undenyable. I spake before of things in themselves indifferent, and to other men in different, if they have a larger measure of wisdome; but for corruptions, and sins, they fight against the soule; they fasten us to the world: therefore above all things wee must cast off them. As Saint Peter saith excellently, in 1 Pet. 2. I beseech you brethren, as pilgrims, and I Peter 2.1 Pet 2strangers, abstaine from fleshly lusts, which fight against your soules. Insinuating that pilgrims, and strangers should altogether abstaine from lusts, from the cherishing of carnall lusts, for p. 311these fight against the soule, they fight against the comforts of the soule; against the graces of the soule, and against the eternall well being of the soule. The more a man cherrisheth base lusts, the more it damps his comfor… and grace, and weakens his assurance of life everlasting; they fight against all good in the soule; therefore, let us abstaine from fleshly lusts that fight against the soule. That is cleare, all confesse that: But the other that I spake of before, carefulnesse of things indifferent if we find them not so to us; till we get more mastery of our selves, we must even be carefull of our liberties, and not give our selves those liberties that others doe if we find they hinder us in particular. Yet with a secret concealing of it, not to entangle the consciences of other men, who perhaps may use those things with lesse hinderance then we doe. A wise Christian will be warie in that kind: If he find the things of the world to hinder him, he will not have his heart eaten up with the world, nor eaten out with lawful things: being therefore to prepare for a better life and to do Gods busines, he will only take the things of this life as they may make for a better life, and be a furtherance of him to his home; he winds home by all meanes, he useth all advantages to come nearer to God, and whatsoever hinders him he labours to avoyd.

Againe, he that accounts himselfe a stranger 11. H… values not himselfe by outward things.here, he doth not value himselfe by outward p. 312things: saith teacheth a man when he is an heire of heaven, not to value himselfe by earthly things, he thinks himselfe a stranger in his owne house as David did, though he were a King (as I said) every Christian is a stranger at home, hee values not himselfe by his honours, nor dignity, nor by the things that hee hath here; nor he doth not disvalue himselfe by poverty or disgrace, he knowes he is a stranger, he is going home, therefore he values himselfe by that he hath at home. Christians are Kings and heires, they esteeme not or disesteeme of themselves by what they have here below, they account them as things in the way, that God gives them, if they bee good, to sweeten their pilgrimage; if they be ill to sharpen their journey. It is necessary that God should give them these things, good things to sweeten their journey, and if they loyter in their way to heaven, then that they should have crosses to drive them homeward.

In all confusions in the world, faith teacheth a man to stand as a man upon a rocke immoveable, because he is a stranger: if any thing fall out in the Citie or place where a stranger is, he carries his owne Iewels, and things about him and so goes away, his goods are not of that place: so in all confusions of the world a Christian hath good things of another world; the good things he carries with him, are not subject to losses or crosses; they are not subject to the misusing of the world: p. 313when all things shall bee on fire, a Christian hath his treasure laid up in heaven, in a place where no earthly creature hath power of it; it is not subject to any ill; and that make; him in all estates contented and patient. Let heaven and earth goe together, a Christian when hee hath imbraced better things, a Christian thinks himselfe a stranger that is going home, therefore in all his life he carries himselfe as a stranger. To goe on a little further.

A travailer in his way, must of necessitie have refreshings by the way, or else he will faile: therefore sometimes he sings, and som… suseth other refreshings. Now what saith David? Thy statutes have beene my song in the house of my pilgrimage; that is, when I want other comforts, they are my song, my joy, and delight. A travailer must needs have comforts that may revive him in his …ainting, he must have some pleasant walks for meditation. Let us therefore when wee grow weary, refresh our selves in walking, in holy meditation, take a turne there, to thinke of the vanity of all earthly things, and how soone they come to an end; and of the excellency, and eternity, of our glorious condition, and estate when we come home; and then think of the helps and comforts by the way, and such like. The Art of divine meditation is an Art for this end, that since wee are all travailers, that wee are from home, and that we are going home, we may walke in wisdome. Let us learne that art p. 314to feed and strengthen our soules with such meditations as may cleare them by the way: to set some time apart when we grow dull, and indisposed in religion; then let us think how to cherrish and refresh our soules with those excellencies that are indeed above our comprehension, our hearts cannot conceive of it; it is set out in the word of God to our conceite, but as it is wee cannot conceive here what is reserved for us when wee shall come home: therefore let us doe as travellers, often thinke of home, and what is at home for us, and that will make us when we are in the way, and any comfort would draw us out of our way, to think. O these are good comforts, but this is not my home, I have betterat home then this, and this will stay mee from home. Therfore the crosse is necessary for travailers, that they may know they are not at home, that they may imbitter his comforts. This consideration, that he is not at home, and that this is not his country, as it will keepe a Christian from temptations, so it will draw him on to constancy in his love, and in going on: for a travailer sits not downe, to stay there; hee thinkes, here I am, and home I must goe, and I shall not come home by sitting here.

So the oft thinking of home, it will both sweeten our troubles, and likewise the comforts that wee meete with in this world, it will make us that wee shall not bee ens…ared with them; because, though they be comfortable p. 315things, yet alas what are these? these indeed are fit to make a man forget home, to forget heaven, as a man that sees goodly things, good…e houses, these things saith hee, are they that make a man unwilling to goe out of the world. But he that is assured of a country, and knowes that he hath a better home then all these earthly things, that are shaddowes and vanity; he thinkes these are very goodly things, but what are these to that that is reserved? and if I sit downe by these, if a travailer sit down by delights, and gaze upon things by the way, when shall he come home? Let us think oft of home, there are many uses to thinke and meditate of that blessed day, this among the rest: that it drawes us on forward, and forward still, that we shall not sit quiet but goe on still, and not rest till we come home.

And the nearer we are home the more busie, and the more chearefull wee should bee: as a traveller, when he comes neare home hee is more chearefull, when hee hath home in his eye: when he sees the smoake of his country he rejoyceth. As these Patriarchs, they saw the promises a farre off. As men when they see the toppes of steeples and houses; they thinke, now wee have them continually in our eye, we see some thing of home, and the nearer they come the more they see, and the nearer they come, still the more they see: so the longer a Christian lives, the nearer and nearer he comes home: if he understand himselfe p. 316and have any assurance in any degree, it makes him more joyfull towards his end.

Thus it was with Gods people, when they were nearer their end, then they sung sweetly the Swannes song, and then they were inlarged in their spirits: as Iacob when he was dying, we see what a will he made, what legacies to his children. And Ioseph when he was dying, and Moses the man of God. The song of Moses, and David the sweete singer of Israel. The last words of David what sweete words they were. And Saint Paul when he was to go out of the world, I have fought the good fight, I have finished my course, I have kept the faith, henceforth is laid up for me the crowne of righteousnesse, &c. And our blessed Saviour toward his end, wee see how heavenly he was in his prayer. And good Simeon, Lord now let thy servant depart in peace, &c. when he had grasped Christ once, he was loath to live any longer: so it should be with Christians as it is with travellers, the nearer they are home the more and more comfortable they should be still.

It is a shame for old men to feare when they come neare their end, when they are neare the haven then to feare. It is as if a man in a storme should feare the haven; or a man that trav… and sees a Citie to be afraid of his own house; whereas hee should rejoyce and thinke hee is nearer his happinesse then other men, as Saint Paul tels the Romans, your salvation is nearer now then when you first believed. So we should p. 317thinke our salvation, and happinesse in heaven is nearer now then when we first believed; and therfore the lesse time we have to travaile here with incumbrances in the way to heaven the more joyfull we should be. The nearer wee are to death, the nearer to our preferment, the nearer to our country and our home. These are the advised thoughts of a Christian: and when other thoughts come into a man, when he is stricken in yeares, surely they are not in him as a Christian, but as he is weak, and wants faith, and assurance of salvation. Oh, let us therefore labour to get assurance of another a better country: for what made these holy men confesse themselves strangers, and pilgrims here? They saw the promises a farre off and were perswaded of them, and imbraced them, and in that measure they were assured of a better condition, they carryed themselves as strangers and pilgrims here.

To wind up all in a word, you see here their disposition. I beseech you make this text your patterne, to be molded into: you see how these blessed men long agoe lived in faith when their light was lesse then ours is, and they died in faith, and will welcome us when we shall come to heaven, we shall goe to Abraham, Isaac, and Iacob, and the rest of the Patriarchs and holy men. It will bee a blessed time when all the blessed men that have gone before shall welcome us to heaven. If we looke to be happy as they are, we must live as they did, and die p. 318as they did: though we cannot so strongly as they did, see that with the eye of faith that no eye else can see: yet let us desire God to perswade us of these truths more strongly, then the devill of our own lusts shall perswade us to the contrary: let us desire God to set on his truths so strongly that all other things may not hinder us, that we may imbrace them with our best affections, of love, of desire, of contentment, that we may witnesse all this by our demeanour to earthly things, by our base esteem of them, and carry our selves as pilgrims and strangers on earth. If we do thus live in faith and die in faith, we shal live with Abraham, Isaac, and Iacob in the kingdome of heaven eternally.

FINIS.