The Best Remedies for the Worst of Maladies, Receipt 5

The Best Remedies for the Worst of Maladies · Receipt 5

p. 186The Fifth Spiritual Receipt.

5ly. The next Spiritual Receipt, and eſpecial preſervative againſt this Peſtilential ſickneſs, which I ſhall recommend unto thee, is this. Have thy dwelling now in the ſecret place of the moſt high, Pſal. 91.1. or as it is further expreſt in the 9. ver. of the ſame Pſalm, Make the Lord thy refuge, even the moſt high thy habitation.

In Peſtilential and contagious times, and when the ſickneſs comes near to our own houſes, moſt men and womens thoughss are buſied about their habitations and dwellings; where they ſhall remove and have their beings, ſo as they think they may be moſt ſafe and ſecure from the ſtroke of Gods Viſitation; and therefore they will chuſe (eſpecially ſuch as are more able and wealthy) the beſt country where is the beſt aire, and moſt healthful ſoil, and the beſt company, and food, and ſuch other accommodations, as may probably conduce to the keeping of themſelves in a ſound and healthful conſtitution. In ſome caſes ſuch proviſions as theſe may be neceſſary, expedient, and lawful. And therefore it is upon my heart now to direct thee where thou mayſt take up a moſt ſecure and ſafe habitation, and that is in God, in the ſecret place of the moſt high, under the ſhadow of the p. 187Almighty; and let me tell thee, whoever thou art that ſeekeſt ſecurity and protection elſewhere, and takeſt not up thy dwelling in God, thou wilt be fruſtrated in thy expectation. Shouldſt thou hid thy ſelf in the top of Carmel, Amos 9.3. Or take the wings of the morning, and dwell in the uttermoſt parts of the ſea, Pſal. 139.9. even there his hand will find thee out, and the ſtroke of his indignation will light upon thee. The only way then to ſecure thy ſelf, is not to be flying from, but to be flying unto God; to be living and dwelling in God. God as he is a ſecret place, ſo he is a ſecure place. Every man would be there (eſpecially in times of danger) where he may be moſt ſecret and ſecure. But what may we underſtand by making God our habitation, or by dwelling in the ſecret place of the moſt high. The words are very comprehenſive, and of a large extent, but I ſhall reduce them under ſome following heads; after I have toucht a little by way of explanation, or opening of them.

By the ſecret place of the moſt high, we may underſtand Heaven, the ſeat and throne of God, which the Scripture holds forth under theſe three denominations or expreſſions.

To wit, His high place, his holy place, his ſecret place.

His high place, Pſal. 93.4. The Lord on high is mightier then the noiſe of many waters, Pſal. 97.9. Thou Lord art high above all the earth, above all people, Pſal. 99.2. The Lord is high above all Nations, and his glory above the heavens, Who is like unto the Lord our God, who dwelleth on high, Pſal. 113.5. heaven is a high place.

p. 188So it is his Holy place, in Pſal. 46.4. they are joyned both together: The River, the ſtreams whereof make glad the City of God; is ſaid to be, the holy place of the tabernacles of the moſt high. So in Iſa. 57.15. Thus ſaith the high and lofty one that inhabiteth eternity, whoſe name is holy; And mark what follows? I dwell in the high and holy place, with him alſo that is of a contrite and humble ſpirit, &c. In Pſal. 68.5. A Father of the fatherleſs, and a Judge of the widows, is God in his holy babitation, that is, in heaven his holy habitation, or the habitation of his holineſs, and of his glory, as it is termed, Iſa. 63.15.

So here it is called his Secret place, the ſecret place of the moſt high; and heaven may very fitly be called Gods ſecret place, as well as his high and holy place; becauſe God and Chriſt, and the things of heaven and eternity, they are ſecret, hidden, and myſterious things. Great is the myſtery of godlineſs, 1 Tim. 3.16. So in Col. 1.26. The Apoſtle calls it, The myſtery hid from ages and generations, but now (ſaith he) is made manifeſt to his Saints; and the Saints themſelves they have hut an imperfect ſight of God. We ſee but his back part, Exod. 33.23. but as through a glaſs darkly; We know but in part, but when that which is perfect is come, then that which is imperfect ſhall be done away, 1 Cor. 13.9, 10, 12. Hence it is, that God is ſaid, To dwell in that light which no man can approach unto, whom no man hath ſeen, or can ſee, 2 Tim. 6.17.

2. Jeſus Chriſt may be ſaid to be Gods Secret place.

1. In that he is ſaid as before, To be the myſtery, which was kept ſecret ſince the world began, Rom. 16.25.

p. 1892. In reſpect of that incomprehenſible union that is betwixt the Father, and the Son, Joh. 17.21.

3. Becauſe the declaration or revelation of the Father is from Chriſt, who is in the boſome of the Father, Joh. 1.18. and thats a Secret place. And the Apoſtle ſpeaks of a life that is hid with God in Chriſt, Col. 3.3.

4. In reſpect of Chriſts eternity with the Father. The Lord poſſeſſing him in the beginning of his way, before his works of old. Then was Chriſt by him, as one brought up with him, Prov. 8.22, 30.

5. Chriſt himſelf is ſaid to be, A hidding place from the wind, and a covert from the tempeſt, Iſa. 32.2.

3. The Church (which was figured by the Tabernacle) may be ſaid to be Gods Secret place, his dwelling place. God hath deſired it for his habitation; This (ſaith he) is my reſt for ever, here will I dwell, for I have deſired it, Pſal. 132.13, 14. To which purpoſe is that in Pſal. 27.5. where we read of the ſecret of his tabernacle, In the ſecret of his tabernacle ſhall he hide me; which hath reference to the Sanctuary or Ark, the place of Gods abode or viſible preſence, ſo to be hid in his pavilion, the Prophet declares the aſſurance he had, being ſhrouded under Gods protectio;n hide me or keep me ſafe, as in the moſt holy place of thy Sanctuary, Where none might enter, but the High Preiſt, and that alone, once every year, and not without blood neither, which he offered for htmſelf, and for the errors of the people; Heb. 9.7. And this is called Gods ſecret or hidden place, Ezek. 7.22. As his Saints are called his hidden ones, Pſal. 83.3. So Pſal. 31.20. Thou ſhalt hide them in the ſecret of thy preſence, or thou hideſt them in the hiding place of thy preſence, where thou always looks unto p. 190them, in ſecret favour, which the world knoweth not of. So then to dwell in the ſecret place of the moſt high, is to dwell in God, in Heaven, in Chriſt, in his Church, to have a converſation with God in the heavens; As the Apoſtle expreſſeth it, Phil. 3.20. For our converſation is in Heaven; To have our affections on things above, Col. 3.2. to live a life of fellowſhip and communion with God, as the Apoſtle John expreſſeth it, 1 Joh. 1.3.

Again, To make God our habitation, includes theſe four or five particulars.

1. A mans habitation is the place of his conſtant reſidence and abode.

2. It is the place of his ſafety, ſecurity, and ſtrength.

3. It is the place of his ſecrecy.

4. It is the place of his recreation, delectation, or delight.

5. It is the chief place of his negotiation, commerce and converſe.

Under theſe five heads, or ſeveral ſences, may we underſtand our dwelling in God, or making God our habitation.

1. Then the place of a mans dwelling, is the place of his conſtant reſidence or abode. When we would ſpeak with a man, we enquire where he dwells, where his habitation is, for there we ſuppoſe he is reſident; So then, if thou dwelleſt in God, if God is thy habitation, thou wilt have thy conſtant abode with him, thy reſidence with him; this holds forth a fixed ſtation or habitation in and with God. Thou wilt not be as a ſtranger in a forreign Land, and as a wayfaring man, that turneth aſide to tarry for a night, as Jeremiah expreſſeth p. 191it, Chap. 14.8. Thou wilt not take up a nights lodging with him, and then away, and be gone, as Travellers and wayfaring men uſe to do, but thou wilt abide with him, ſet up thy dwelling with him; many will out of a complement, now and then go and give a Friend or an Acquaintance a viſit: or for diverſions ſake, being tired it may be in their Shops, through multiplicity of buſineſs, and their worldly negotiations, they are willing to take a little recreation, when they can beſt diſpence with it. Even ſo do many deal with God, they will give him, it may be, a complemental viſit now and then; Some, they will go to Church now and then, and hear Divine Service (as they call it) or it may be if they hear where an able powerful man Preacheth, they will perhaps out of a humour, or ſome itching deſire, go and hear him; And others they will give God a viſit now and then, if it be but to ſtop the mouth of conſcience, they will pray now and then, and hear now and then, when their worldly occaſions will give them leave, they will be ſerving God when they know not how to ſerve themſelves. Nay, it may be, they will go a ſtrain higher, and expreſs ſome kind of delight in what they do, it ſhall be ſome kind of recreation unto them now, and then to come among the aſſemblies of Gods Saints, like thoſe whom the Lord reproves in the Prophet Ezekiels time, forward hearers they were, they ſpake one to another, every one to his Brother, ſaying, Come I pray you, and hear what is the word that cometh forth from the Lord; And (ſaies the Lord) they come unto thee as the people cometh, and they ſit before thee … p. 192as my people, and they bear thy words, but they will not do them; for with their mouth they ſhew much love, but their heart goeth after their covetouſneſs. And lo, thou art unto them as a very lovely ſong of one that hath a pleaſant voice, and can play well on an inſtrument; for they hear thy words, but they do them not, Ezek. 33.30, 31, 32. O he's a gallant man, a learned man, ſay they, how excellently did he ſpeak? even like a lovely ſong, that ſoundeth pleaſantly. So is it ſaid of Herod, that he heard John the Baptiſt, and obſerved him; yea, did many things, and heard him gladly, yet rather then he will part with his Herodias, his darling ſin, off muſt go his head, Mark 6.20. But this is not to dwell with God. Some people they have their fits in Religion, they will be ſeemingly devout now and then, and eſpecially if their religion ſwims along with the times, and is in faſhion, and a ſtep to worldly preferment, ſo long they will follow Chriſt; but theſe not having root in themſelves, endure but for a while; for when tribulation or perſecution ariſeth, becauſe of the word, by and by they are offended, Mat. 13.21. See then that thou haſt thy dwelling, in God thy fixt habitation and abode in God. So had the Church in Pſa. 90.1, 2. Lord, Thou haſt been our dwelling place in all generations; Before the Mountains were brought forth, or ever thou hadſt formed the earth; even from everlaſting to everlaſting, thou art God. This Pſalm is ſaid to be a Prayer of Moſes the man of God, in which Moſes does acknowledge the Lord to be their dwelling place, their habitation or manſion-houſe, or place of retreat in all generations, in all their travails through the terrible p. 193Wilderneſs, wherein God lead them; God was a refuge unto them in their greateſt ſtreights, and troubles at all times; He had promiſed that his preſence ſhould go with him, and that he would give him reſt, Exod. 33.14. and Moſes did experience the truth of it. And therefore in Deut. 33.26, 27. It is ſaid, There is none like unto the God of Jeſuran, who rideth upon the heavens for thy help, and in his excellency on the skie; The eternal God is thy refuge, and underneath are the everlaſting armes; So in the 29. verſe. Happy art thou, O Iſrael; Who is like unto thee, O people, ſaved by the Lord, the ſhield of thy help, and who is the Sword of thy excellency, and thine enemies ſhall be found liers unto thee, and thou ſhalt tread upon their high places; And then indeed mayſt thou be ſaid to dwell in God, to have a conſtant abode with him.

1. When (as David) thou art continually with him, Pſa. 73.23. and ſet'ſt the Lord allways before thee, Pſa. 16.8. This will awe us when we have opportunities and temptations to ſecret ſins, Gen. 39.9. This will poſſeſs us with more reverence and godly fear in duties of his worſhip and ſervice, 1 Cor. 11.10. This will provoke us to diligence in every good work. The eye of the Maſter makes a diligent Servant, Col. 3.22. This will comfort us in our afflictions, and encourage us againſt fears; If we walk through the Valley of the ſhadow of death, we ſhall fear no evil, if the Lord is with us, Pſa. 23.4. And he will be with us while we be with him, 2 Chron. 15.2. If we ſet the Lord always before us, we ſhall not be moved, Pſa. 16.8. Moſes endured, as ſeeing p. 194him who is inviſible, Hebr. 11.27.

2. Then mayſt thou be ſaid to dwell in God, and make him thy habitation and conſtant place of abode, when thou makeſt him thy chiefeſt good, when thou choſeſt him as thy portion, and chief happineſs, and liveſt wholly upon him as thy All in all, Rom. 11.36. When his name and glory is firſt inſcribed on thy heart, chiefly in thine eye, and principally as thine end and aim, in all thy actions and undertakings, 1 Cor. 10.31. When thou canſt ſay with the Pſalmiſt, Whom have I in heaven but thee, and there is none upon earth that I deſire beſides thee: My fleſh and my heart faileth; but God is the ſtrength of my heart and my portion for ever, Pſa. 73.26. Then wilt thou not know, nor deſire, nor love any creature, but purely, as ſubordinate to God. If this were but ſetled in our hearts, how would it ballaſt them, and keep them ſteddy, that they would not be toſſed up and down with the various occurrences of this life, neither lift up with Proſperity, nor caſt down with adverſity, for whether we have more of theſe things, they make no conſiderable addition to us; God is our happineſs, and not the creature; or whether we have leſs of theſe things, it is no diminution to our happineſs; we ſtill have our portion: We are but as a man that hath turned his eſtate into money, though he hath not houſes, nor lands, nor flocks, nor herds; yet he hath that which anſwers all things, Eccleſ. 10.19. So it is with one that hath God for his portion, whoſe is the earth and the fulneſs thereof; He can with Habakkuk, rejoyce in God, in the deprevation and abſence of all other things, Hab. 3.17, 18. p. 195And ſay with Paul, As ſorrowful, yet alway rejoycing; as poor, yet making many rich; as having nothing, yet poſſeſſing all things; 2 Cor. 6.10. Give twenty pounds to a poor man, and you make him; take ſo much from him, and you undoe him; but it is nothing in a rich mans Purſe, that hath thouſands coming in yearly; Let an unbeleiver looſe the World, and he looſeth all; he complains with Laban that his gods are gone, let him have theſe things in abundance, and he is tranſported like Haman, but theſe are ſmall things with him, whoſe portion is the Lord; And therefore call nothing proſperity or pleaſure, but his love, and nothing adverſity or miſery but his diſpleaſure. When any thing would ſeem lovely and deſireable which is againſt him, call it Dung; And hear that man, as Satan or the Serpent, that would entiſe thee from him; and count him but vanity, a worm and duſt, that would affright thee from thy duty to him.

3. Then mayſt thou be ſaid to dwell in God, to have thy conſtant abode with him; When thou ſhalt prize all opportunities of communion with God in his Ordinances; as Prayer, Reading, and Hearing, the Word of God. So David, As the Hart panteth after the water-brooks, ſo panteth my ſoul after thee O God, Pſa. 42.1. O God thou art my God, early will I ſeek thee; my ſoul thirſteth for thee, my fleſh longeth for thee, in a dry and thirſty land, where no water is. To ſee thy power and thy glory, ſo as I have ſeen thee in the Sanctuary, Pſa. 63.1, 2. and 84.1, 2. How amiable are thy Tabernacles O Lord of Hoſts? my ſoul longeth, yea, even fainteth for the Courts of the Lord; my p. 196heart and my fleſh cryeth out for the living God. So Pſal. 122.1. I was glad when they ſaid unto me; let us go into the Houſe of the Lord. This to do is our Duty, and our Priviledge.

1. It is our Duty, and part of that homage which we owe to God, as our Lord and Lawgiver, by prayer to acknowledge our dependance on him, Pſal. 65.2. and our ſubjection to him, by ſitting down at his feet, to receive the Law from his mouth, to take our inſtructions from him, Deut. 33.3.

2. It is our Priviledge, which coſt two of the greateſt gifts which heaven could afford, Eph. 2.17. the Son of God, that we might have acceptance; The Spirit of God, that we might have aſſiſtance. What greater priviledge are we capable of? then at any time to go and reveal our cauſe to God, and to pour out our complaints before him, Jer. 20.12. To have leave to beg any thing of him, Luk. 11.13. To ask Counſel of him, Pſal. 119.24. There being in our communion with God a transfuſion of ſpirits, the Lord communicating his Spirit or Divine Nature to us therein, 2 Cor. 3.18. Beſides our own preſſing neceſſities, which ſhould daily provoke us hereto. And the oftner we come to God, the more welcome ſhall we be, Cant. 2.14. and the more boldneſs, and liberty, of acceſs we ſhall have; diſ-uſe and in-frequency, breeding a ſtrangneſs betwixt God and the Soul, and deading the heart to communion with him.

2. A Mans Houſe is the place of his ſafety, ſecurity, and ſtrength: We uſe to ſay, a mans Houſe is his Caſtle; then we make God our habitation, when we make him our refuge and our ſtrength. p. 197So did David, I will love thee, O Lord, my ſtrength The Lord is my rock, and my fortreſs, and my deliverer: my God, my ſtrength in whom I will truſt, my buckler, the horn of my ſalvation, and my high tower, Pſal. 18.2. God was his ſtrength, his defender in all adverſities; God was his rock, where he fled for refuge, when hunted and purſued by his enemies, his fortreſs or ſtrong hold, wherein he was ſafely kept and preſerved; his ſheild to overſhadow and defend him. The horn of his ſalvation, that is, the ſtrength of his deliverance, and the high tower or ſtrong tower of his protection, wherein to his righteous ſoul did run and was ſafe, Prov. 18.10. In the 61. Pſal. 2. and 3. David prayeth, That God would lead him to the rock, that was higher then he. For thou haſt been a ſhelter for me (ſaith he) and a ſtrong tower from the enemy. So in the Pſal. 71.3. Be thou my ſtrong habitation, whereunto I may continually reſort. Be thou to me for a rock of habitation, where I may continually fly unto in all my difficulties and diſtreſſes. See alſo Pſal. 31.2. With what confidence in God was the Chuch carried forth upon this account; God is our refuge and ſtrength, a very preſent help in trouble. Therefore will not we fear, though the earth he removed, and though the mountains be carried into the midſt of the ſea. Though the waters thereof roar and be troubled, though the mountains ſhake with the ſwelling thereof, Pſal. 46.1, 2, 3. By the changing of the earth, and removing of mountains, are often meant the alteration of States and Polities, Hagg. 2.21, 22. Jerem. 51.25. Rev. 6.14. By which we are given to underſtand, That in the time of the greateſt mutations and revolutions in p. 198time of the greateſt toffings and tumblings, turnings and over-turnings, the Church would not be diſmayed, but confidently expect deliverance from God.

Well then, if thou wilt make God thy habitation, thy place of ſecurity and ſtrength, thy rock and thy fortreſs; Thou wilt make him thy only rock, thy only ſtay and truſt; thou wilt ſeek help and deliverance in all thy ſtreights and trouble from him, and from him only. He only (ſaith the Pſalmiſt) is my rock and my ſalvation, he is my defence, I ſhall not be moved. And from hence it is that he encourages his ſoul, To waite only upon God, telling us that his expectation was from him, Pſal. 62.6, 7. Nor would he truſt in his Bow, nor on his Sword to ſave him. Pſal. 44.6.

Now then doſt thou make God thy only rock, thy only refuge? Doſt thou flye unto him in all thy ſtreights, and to him only? or haſt thou recourſe to ſome other rock? to ſome other refuſe? Take heed of truſting in man and making fleſh thine arm: There's a curſe denounced againſt ſuch, Jer. 17.5. Doſt thou go down into Egypt, to ſtrengthen thy ſelf in the ſtrength of Pharaoh? know then, that thou truſteſt but upon a broken ſtaff, and a bruiſed reed, as Rabſhekeh ſaid to Hezekiah, 2 King. 18.21. even in a ſhadow. And that the ſtrength of Pharaoh ſhall be thy ſhame, and the truſt in the ſhadow of Egypt thy confuſion, Iſa. 30.2, 3. Doſt thou put thy truſt in Princes, or in the Sons of Men? know that thou truſts but in a ſhadow likewiſe, Judg. 9.15. and that there is no help in them; their breath goeth forth, they return to their earth, in that very day their thoughts periſh, p. 199Pſal. 46.3, 4. And that its better to truſt in the Lord, then to put confidence in man; yea, then to put confidence in Princes, Pſal. 118.8, 9. Doſt thou truſt in graven Images, and ſay to the molten Imares; ye are our gods? know thou ſhalt be turned back, and be greatly aſhamed, yea, confounded, Iſa. 42.17. Pſal. 97.7. Is thy truſt ſuch as is the hope of hypocrites? know that the hypocrites hope ſhall periſh and be cut off, and his truſt ſhall be as a ſpiders web, Job 8.14. Doſt thou make gold thy hope, and ſay to the fine gold, thou art my confidence? truſting in the abundance of thy wealth, and ſtrengthening thy ſelf in thy wickedneſs: know that this is an iniquity to be puniſhed by the Judge, for that thou denieſt God that is above, Job 31.24, 28. Yea, further know, That God ſhall deſtroy thee for ever, and take thee away, and pluck thee out of thy dwelling place, and root thee out of the land of the living. And the righteous ſhall ſee, and fear, and laugh at thee (and ſay) Lo this is the Man that made not God his ſtrength, Pſal. 52.5, 6, 7. Doſt thou truſt in thine own beauty, and play the harlot, and pour out thy fornications? know that God will judge thee, as women that break wedlock, and ſhed blood are judged, and will give thee blood in fury and jealouſie, and throw down thine eminent places, and break down thy high places, and ſtrip thee of thy cloaths, and take thy fair jewels, and leave thee naked and bare, and execute judgments upon thee, Ezek 16.15, 36, 38, 41. Doſt thou truſt in lying words, ſaying, The Temple of the Lord, the Temple of the Lord, the Temple of the Lord are theſe; and notwithſtanding Steal, Murder, and Commit Adultery, and Swear p. 200falſly, and Burn Incenſe unto Baal, and Walk after other gods, and ſtand before the Lord, and ſay, thou art delivered to do all theſe abominations? know that theſe are lying words, that will not profit; but conſider rather, what the Lord did to Shiloh (where he ſet his name at the firſt) for the wickedneſs of his people Iſrael, Jer. 7.4, 8, 12. Doſt thou truſt to thine own righteouſneſs, and commit iniquity? know that all thy righteouſneſs ſhall not be remembred, but for thine iniquity, which thou committeſt, thou ſhalt dye for it, Ezek. 33.13. Doſt thou truſt in thy way, in the multitude of thy mighty men? know, that therefore a tumult ſhall ariſe among the people, and all the fortreſſes ſhall be ſpoiled, Hoſ. 10.13, 14. Doſt thou truſt in thine own purity, and ſay, ſtand by thy ſelf, come not near to me, for I am holier then thou? know that thou art but a ſmok in Gods Noſe, and a fire that burneth all the day, Iſa. 65.5. and that the Lord hath put no truſt in his Servants, and his Angels he charged with folly. How much leſs on them that dwell in houſes of clay, whoſe foundation is in the duſt, which are cruſhed before the moth, Job 4.18, 19.

But after all this, perhaps thou wilt ſay, Thou wilt truſt in thine own heart, for that will not deceive thee; wilt thou do ſo? know then thou art but a fool for thy labour in Gods account, Prov. 28.26. Thy heart will deceive thee, for it is deceitful above all things and deſperately wicked, who can know it? Jer. 17.9. Thus you ſee that God alone is to be truſted in, and to truſt in any thing elſe, will be but as an Egyptian Reed to lean unto.

p. 201And as God alone is to be our rock and our refuge, ſo are we to make him our rock and our truſt at all times. So is the Exhortation: Truſt in him at all times; ye people, pour out your hearts before him: God is a refuge for us, Pſal. 62.8. So Iſa. 26.4. Truſt ye in the Lord for ever, for in the Lord Jehovah is everlaſting ſtrength: At what time I am afraid (ſaith David) I will truſt in thee (when his enemies were ready to ſwallow-him up) In God I have put my truſt, I will not fear what fleſh can do unto me, Pſal. 56.3, 4. And what ſaid Job? Though be ſlay me, yet will I truſt in him: I will maintain mine own ways before him, Job 13.15. Is it a time of evil tidings, thou wilt not be afraid, if thy heart is fixed, truſting in the Lord, Pſal. 112.7. Doſt thou fear the Lord, and yet walk in a dark diſconſolate eſtate? even then art thou to truſt in the Name of the Lord, and ſtay upon thy God, Iſa. 50.10.

And as thou art to make God alone thy rock, and thy refuge, and truſt in him at all times, ſo with all thy heart, Not leaning to thine own underſtanding, but in all thy ways acknowledging him, and he ſhall direct thy paths, Prov. 3.5, 6. Yea, the Lord ſhall help thee, and deliver thee: he ſhall deliver thee from the wicked, and ſave thee, becauſe thou truſteſt in him, Pſal. 37.40. This David acknowledged Pſal. 22.4, 5. Our Fathers truſted in thee: they truſted, and thou didſt deliver them. They cryed unto thee, and were delivered: they truſted in thee, and were not confounded.

Well then, wouldſt thou have God to be a help and defence unto thee? Truſt in him. He is a Buckler or a ſheild, to all thoſe that truſt in him. p. 202Pſal. 18.30. Prov. 30.5. For who is God ſave the Lord? or who is a rock ſave our God? Pſal. 18.30, 31. 1 Sam. 2.2. He is the rock, his work is perfect, for all his ways are judgment: a God of truth, and without iniquity; juſt and right is he, Deut. 32.4. Wouldſt thou be ſtedfaſt and unmovable, as the rock whereupon the Church is builded, againſt which no ſtorms, nor tempeſts; no, nor the gates of hell ſhall ever prevail. Truſt in God: They that truſt in the Lord ſhall be as Mount Sion, which cannot be removed, but abideth for ever, Pſal. 125.1. Wouldſt thou poſſeſs the land, and inherite Gods holy Mountain; ſee that thou truſt in him, Iſa. 57.13. Wouldſt thou be fat and flouriſhing, and not ceaſe from bearing of fruit? and that bleſſedneſs ſhall be thy portion. Truſt in the Lord. Bleſſed is the man that truſteth in the Lord, and whoſe hope the Lord is. For he ſhall be as a tree planted by the waters, and that ſpreadeth out her roots by the river, whoſe leaf ſhall be green, and ſhall not ceaſe from yeilding fruit, Jerem. 17.7, 8. Pro. 28.25. And as David Pſal. 40.4. Bleſſed is the man that maketh the Lord his truſt: and reſpecteth not the proud, nor ſuch as turn aſide to lies.

3. A mans Houſe or Habitation is the place of his Secreſie. Where does the Husband and the Wife, or a man and his freind, unboſome themſelves, communicate their thoughts, and the very ſecrets of their hearts each to other; but uſually and for the moſt part in their Houſes, in their private Chambers and Cloſets? So it is with the Man or Woman that makes God their habitation. They'l go to God, and in their Cloſet and cloſe retirements with the Lord, how will they unboſome p. 203themſelves, and lay open their very hearts, and moſt ſecrets thoughts, and ſpread them before the Lord.

So did Hanna in the bitterneſs of her ſoul, ſhe prayed and wept ſore, and in her ſecret retirements ſhe poured out her ſoul before the Lord, 1 Sam. 1.10, 15. meaning the trouble and anguiſh of her heart. So David when his ſpirit was overwhelmed within him, then he cried unto the Lord, and poured out his complaint before him, and ſhewed him all his trouble, Pſal. 142.1, 2, 3. So Jeremiah 20.10, 11, 12. when he lay under evil reports and defamation, and his familiars watched for his halting, what courſe does he take? He goes to God, and opens his cauſe unto him, or diſcovers his cauſe unto him, as to an Advocate or Patron. O Lord of Hoſts (ſaith he) that trieſt the righteous, and ſeeſt the reins and the heart; let me ſee thy vengeance on them, for unto thee have I opened my Cauſe. So is it ſaid of Hezekiah, when he had received the Letter of railing Rabſhekah and read it, he goes up into the Houſe of the Lord, and ſpreads it before the Lord, in this manner. O Lord God of Iſrael, which dwelleſt between the Cherubims; thou art the God, even thou alone, of all the kingdoms of the earth, thou haſt made heaven and earth. Lord bow down thine ear and hear: open, Lord, thine eyes and ſee: and hear the words of Sennacharib, which hath ſent him to reproach the living God. This hath been the manner of the Servants of the Lord, who have made God their habitation; they go to God in ſecret, and pour out their ſouls before him. O (ſaith Job) that I knew where I might find him, that I might come even to his ſeat? I would order my cauſe p. 204before him, and fill my mouth with arguments, Job 23.3, 4. Holy Job (even now a Proverb, or a Prodigy rather) perceiving his freinds diſcourſes, were fuller of reproaches then conſolations, neglects to anſwer them, and reſolves to get him to God, the onelyonly ſupport and refuge of the miſerable.

The ſoareſt ſtrokes, cannot drive away gracious ſouls from God, but rather draw them nearer unto him; they ſeldome or never think themſelves near enough unto God, its Sun, and Sheild, and Center. O that I knew where to find him, that I might come even to his Seat. And Gods Judgment-ſeat, where he ſits to hear and determine Cauſes, is not terrible or unapproachable to a Beleiver, who knows it to be a Throne of Mercy, as Job did here. And happy are all that can ſay ſo; For we muſt all appear defore the Judgment-ſeat of Chriſt, 2 Cor. 5.10, 11. and it will be terrible to all thoſe that do not often reſort thither before hand. And it is good to have our hearts and mouths fill'd with Arguments, when we come to plead, and expoſtulate, and reaſon out our great concernments with our God; who hath all good things lying ready by him, and waits only for Prayer to come and fetch them away. Not that God ſtands in need of our informing him concerning our neceſſities, which he knows better then we; but becauſe hereby we give ſome proof, that we are not altogether ſtrangers at home (as many careleſs ones are) but know ſomething of our ſelves and our own caſes, and of him and his dealings towards us. If our mouths then be fill'd with arguments, we may be ſure of an Anſwer. God will not ſit ſtill and ſay nothing, he will not ſit like an Image, like a dumb p. 205Idol, as the Abominations of the Heathens, their Dii Stercorei, their Dunghil Gods (as they are called, Deut. 29.17.) muſt of neceſſity do, they can do no otherwiſe, though men fill their mouths with Arguments, and empty their veins of their blood before them, 1 King. 18.28. Go boldly then to the Throne of grace, plead with God, and fill your mouthes with arguments; ſpread thy complaints before him, and open thy cauſe unto him, for when ever you do ſo, beyond all, peradventure, God will anſwer; There's no fear that he will interpret this ſawcineſs and preſumption in thee, and ſo anſwer thee with his fiſts about thine ears, or with his foot to kick thee out of his preſence; there is no fear that he will ſmother thee under the waight of his greatneſs, or dazle thee with his beams, or burn thee with his flames, or drive thee from the judgement ſeat, as Gallio did the Jews, Act. 18.16. No, he never beats his people lower then their knees, and thence ſuffers them, yea, helps them to riſe again; nay, he will lay his hand upon thy head; yea, under thy feet to do thee good; he will ſtroke rather then ſtrike a pleading ſoul; He will ſtrengthen thee, and put mettle into thee; He will not plead againſt thee with his great and abſolute power.

So he dealt with Daniel a man that had great intimate acquaintance with God, Chap. 10.19. How was he ſtrengthened when the Angel touched him; The Righteous may plead and diſpute with him, even at the bar of Equity and Juſtice, and the Judge cannot but pronounce and paſs ſentence in their favour; Thus righteous Jeremiah pleaded p. 206with him; Righteous art thou O Lord, when I plead with thee, Jer. 12.1. And he invites his people to come and plead freely, Iſa. 43.26. Put me in remembrance, ſaith the Lord, let us plead together, declare, that thou mayſt be juſtified; if thou haſte any thing to ſay for thy ſelf, ſay on. Yea, Idolaters ſhall have this permiſſion, to plead for themſelves and their dumb Idols, if they have any thing to ſay for them, Iſa. 41.21. Produce your cauſe, ſaith the Lord, bring forth your ſtrong reaſons, ſaith the King of Jacob, Shall Idolaters have this liberty, and not the true Worſhippers, that worſhip him in Spirit and in truth? The wicked ſhall they have it, and not the righteous? Yes doubtleſs, this is that boldneſs of ſpeech, 2 Cor. 7.4. mentioned as the great priviledge of the Saints, eſpecially now under the new Teſtament, Heb. 4.16. Accedamus cum loquendi ubertate ad thronum gratiae Letus come boldly unto the throne of grace, Heb. 10.19. Having therefore boldneſs to enter into the holieſt by the blood of Jeſus, (a right and freedom to enter in with our perſons hereafter, and now by our Prayers) let us draw neer with a true heart, with full aſſurance of faith; He hath given us two great friends of his for our Advocates, the one at his own right hand in heaven, moving and negotiating, and always appearing for us; the other ſeated in our breaſts, his holy ſpirit, making interceſſion for us. Yea, the Fathers own heart is full of love, brim full, and running over, and he loves to hear his children reaſon it out with him; and he doth of ſet purpoſe delay to grant their requeſts ſometimes, becauſe he loves to hear often from them, to hear their voices, and ſee p. 207their faces, Cant. 2.14. to hear what they can ſay for themſelves: and ſo he dealt with the woman of Canaan, in thoſe ſeveral repulſes he gave her, Mat. 15.22, 23. Acquaint thy ſelf then with him, and be at peace: thereby good ſhall come unto thee, Job 22.21. O the ſecret, intimate, and heavenly familiarity, that is betwixt God and the gratious beleiving ſoul; It is ſaid of Moſes, that the Lord ſpake unto him face to face, as a man ſpeaketh unto his friend, Exod. 33.11. That is, plainly, familiarly. The like phraſe is uſed of ſpeaking mouth to mouth. My ſervant Moſes (ſaith the Lord) is not ſo, who is faithful in all mine houſe; With him will I ſpeak mouth to mouth, even apparently, and not in dark ſpeeches, Numb. 12.7, 8. Well then, if thou makeſt God thy habitation, thou wilt not, thou canſt not be a ſtranger to God, thou wilt have ſome intimacy with him, ſome ſecret talk and communion with him; thou wilt ever and anon be opening thy heart unto him, and be pleading and expoſtulating the caſe with him. Daniel could not be reſtrained from this, though he knew the decree or writing was ſigned, that whoſoever ſhould ask any petition of any God or Man for thirty days, ſave of the King Darius, he ſhould be caſt into the Den of Lyons. But he goes into his Houſe and kneels upon his knees three times a day, and prayed, and gave thanks before his God as he did aforetime, Dan. 6.10. he would rather dye then omit his wonted Worſhip, and that cloſe intimate communion he had with the Lord in prayer. And it muſt needs be ſo; for howſoever natural men and worldlings, out of their obnoxiouſneſs and ſecret terror do ſlaviſhly retire, p. 208and do not willingly, neither dare they draw near to that God, which to them is a conſuming fire, Heb. 12.29. Yet all theſe, who have truly taſted how gracious the Lord is, ſhall find their hearts out of a ſecret ſence of Gods love unto them firſt, kindly inflamed with infinite deſire to live under the comfortable influence of his pleaſed countenance, to enjoy his holy Majeſty with conſtant peace, and an humble ſpiritual acceſs and acquaintance continually. His ſpirit of Prayer, infinite love, yea, all his loving kindneſs, protections, preſervations, bounty, patience, divine illuminations, ſpiritual bleſſings, exerciſe of repentance, temptations and troubles from Satan, preſſures and oppreſſions from the world, loſs of inward peace, faintneſs of faith, want of ſpiritual ſtrength, aſſault of ſome ſpecial ſin, ſweetneſs of meditation, daily favours ſhowred down without number, and above meaſure, the forethought of the great and laſt account, motions of the bleſſed ſpirit, ſpiritual deſertion, &c. but above all, the unutterable, and inexpreſſible bleſſedneſs, goodneſs, and excellency of that higheſt Majeſty it ſelf, are, and ſhould be quickening and powerful motives to drive us frequently and inceſſantly unto God.

Object. But perhaps thou wilt ſay; It is true, the righteous may be thus familiar with him, plead with him, and not be caſt in their ſuit; But where are thoſe righteous ones? And who are they? for it is not ſo with me; God be merciful to me a greivous ſinner; I dare not be ſo bold with him; Mine iniquity ſtops my mouth.

p. 209Anſw. I anſwer, Every one that hath a ſhare in, yea, a ſincere deſire after the righteouſneſs of Chriſt, is righteous before him, and may in that righteouſneſs plead and prevail, and as a Prince have power with God: For this is his own righteouſneſs, of his own contrivance and appointment. The righteouſneſs which is of God by faith, Phil. 3.8, 9. A righteouſneſs ſpun and woven out of his own bowels, and the obedience of his dear Son, a better then ever came upon the back of Angels; for which the perſonal and legal righteouſneſs of a Paul, of an Angel is to be abandoned; Evangelical being far better then Angelical righteouſneſs. Thou canſt not miſs a bleſſing in his garments, who is not aſhamed to be called thine Elder Brother; who came to change cloaths and places with thee, and to take all upon himſelf, that thou mighteſt eſcape. The Father cannot but be well pleaſed with the ſmell of his Sons raiment: and he ſits too upon a Seat of Judgement, and muſt do thee right; and Juſtice it ſelf (which will not be twice paid) is as much for thee, as much thy freind as Mercy, Rom. 3.26. He is juſt, and yet (nay therefore) a juſtifier of him that beleiveth in Jeſus. So that if thou art not utterly ſhut up in unbeleif, if there be but the leaſt ſpark of true faith alive in thy heart, thou mayſt go boldly, and plead, and proſper.

Object. 2. But I have nothing to ſay for my ſelf, my heart is dryed up like a Potſheard, and withered like graſs; I have ſin'd away all arguments, and muſt never open my mouth any more before him.

Anſw. True, not to boaſt, but to plead thou mayſt. And haſt thou nothing to offer? not a ſigh? nor the groanings of thy ſoul? Let the ſighings p. 210of the Priſoner come before thee (ſaith David) Pſal. 79.11. And for the oppreſſion of the poor, and for the ſighing of the needy, now will I ariſe (ſaith the Lord himſelf) Pſal. 12.5. I will ſet him at ſafety, from him that puffeth at him. We own help from the ſpirit, when we are enlarged. He helps us, even when we are ſtraightned. Likewiſe the ſpirit alſo helpeth our infirmities, for we know not what we ſhould pray for as we ought (no not Paul and the Apoſtle) but the ſpirit it ſelf maketh interceſſion for us, with groanings which cannot be uttered, Rom. 8.26. with unutterable ſtraightnings: Our enlargements may be but the flowings of the Gifts of the Spirit, but our inward pinchings and coarctations, may be the Interceſſion of the Spirit it ſelf, the more immediate operations of the Spirit.

And we forget that there is ſuch a Prompter behind the Hangings, ſuch an Interpreter (as his Title ſignifies, as well as a Comforter; Ille ſuggerit vobis omnia, He ſhall teach you all things, and bring all things to your remembrance, Joh. 14.26.) ſuch an Interpreter, I ſay, to make known the mind of God to us, and ours to him; and as he betrayes the ſecrets of God to the Saints, ſo he rips up their hearts before God, and fills there mouths, not only with windy words, but weighty arguments. Haſt thou nothing then to complain off before thy Maker? No Sin, no Devil? no Diabolical Temptations? no ſtronge unmortified corruptions? no Spiritual Plunderers? no Egyptian Task-maſters? no Cruel Bondage, that maketh thy life bitter to thee? no Enemy coming in as a flood to oppreſs and do the wrong? No Iron-yoke p. 211that galls thy ſhoulders? no violence and ſpoil to cry out and complain of? Sure thou haſt not ſtudied thine own caſe, thou haſt not ordered thy cauſe aright, if this fountain fail thee.

Object. But all Complaints are troubleſome, men cannot endure them.

I Anſwer, God will. Out of the abundance of my complaint, and greif have I ſpoken hitherto, ſays Hanna, 1 Sam. 1.16. and you know how ſhe ſped.

4ly. A Mans Houſe is the place of his Recreation, Delectation or delight. Where do men recreate and delight themſelves ſo much (I ſpeak as to ordinary and daily recreations and delights) as in their own Habitations and Dwellings? Where are thoſe intercourſes of delights between Man & Wife, but in their Domeſtick habitation? where are thoſe reciprocal actions of Conjugal affections demonſtrated ſo much as at home in their own houſes? they eat and drink together, they commune and converſe together, they ſleep and ſolace themſelves together, they joy and rejoyce together; yea, where true conjugal love is, they would not onelyonly live, but they would dye together.

Even ſo it is with the Soul, that makes God his habitation. O the intercourſe of delights that is betwixt God, Chriſt, his Spirit, and the gracious beleiving ſoul. What elſe doth the Book of the Canticles or Song of Solomon hold forth? What does it contain as the cheif matter thereof, but a moſt excellent Marriage Song, by way of Dialogue between Chriſt and his Church? Chriſt as the Bridegroom, and the Church as his Spouſe or Bride; under the Type or Figure of Solomon, and his Spouſe or Bride: In which Song, in flouriſhing p. 212Allegorical and Rhetorical words; the true hearty love, and the moſt excellent benefits and favours of the Lord Jeſus Chriſt the Bridegrome, unto the Chriſtian Church his Spouſe or Bride. And on the other ſide, the earneſt and hearty longings of the Spouſe his Church, after her beloved Bridegroom the Lord Jeſus Chriſt, is ſingularly demonſtrated and held forth.

In it the Bridegroom and his Bride do highly extol and praiſe each other. The Bride to ſet forth his excellent dignity, his riches, and glory, with all thoſe ſweet things that flow unto her from him; ſhe doth bring in all the ſtatelieſt, the richeſt, the goodlieſt, and the ſweeteſt things under heaven. The like doth He in praiſing her beauty, and her delectable ſweetneſs.

From hence doth ſpring the great delight and pleaſure, which the one taketh in the other, where they do (as it were) unfold the vehement paſſions of their Love with that fervent deſire which ſhe hath to be moſt nearly joyned unto him, and to dwell with him for ever. Alſo there do many goodly tokens paſs between them: For he beſtoweth upon her very rich jewels and heavenly ornaments, to deck and to beautifie her withal; and ſhe again rendreth unto him, the ſweet fruits of her love. Let him kiſs me (ſaith the Spouſe) with the kiſſes of his mouth for thy love is bteter then wine. Becauſe of the ſavour of thy good ointments, thy name is as ointment poured forth, therefore do the virgins love thee. Draw me, we will run after thee: the King hatb brought me into his Chambers: we will be glad and rejoyce in thee, we will remember thy love more then wine: the upright love thee. Tell me, O p. 213thou whom my ſoul loveth, where thou feedeſt? Then in the 8th. verſ. Chriſt highly commends her beauty, terming her the faireſt among women, and under ſeveral compariſons he doth highly praiſe and extol her, Chap. 1. So Chap. 4. even the whole thereof, ſave a verſe or two, is the ſpeech of the Bridegroom, conſiſting in praiſes and commendations of the Bride, in declaration of his love towards her. Behold thou art fair my Love, behold thou art fair, thou haſt Doves eyes within thy locks, verſ. 1. Thou art all fair, my Love, there is no ſpot in thee, verſ. 7. Thou haſt raviſhed my heart, my ſiſter, my ſpouſe; thou haſt raviſhed my heart with one of thine eyes, with one chain of thy neck, verſ. 9. How fair is thy love, my ſiſter, my ſpouſe, how much better is thy love then wine? and the ſmell of thine ointments then all ſpices? Thy lips, O my ſpouſe, drop as the hony-comb: hony and milk are under thy tongue, and the ſmell of thy garments is like the ſmell of Lebanon, verſ. 10, 11. So Chap. 6, 7. How does the Lord Jeſus give forth very great and ſingular commendations of his ſpouſe, teſtifying his great love and hearty affection towards her: Thou art beautiful, O my Love, as Tirzah, comely as Jeruſalem, &c. My Dove, my undefiled is but one, ſhe is the only one of her Mother, ſhe is the choiſe one off her that bare her, &c. How beautiful are thy feet with ſhoes, O Princes daughter? the joynts of thy thighs are like jewels, and ſo goes on in a deſcription of the Churches graces. And in Chap. 7.6. How fair, and how pleaſant art thou, O Love, for delights? And having praiſed the beauty and comelineſs of his Spouſe by ſeveral parts, he breaks forth into an admiration and great wonderment of her beauty, in the whole or in all p. 214laid together. They be rare things, that Princes upon earth do wonder at: moſt rare which the Kings of Kings hath in admiration. I inſtance this, to let you ſee the mutual ſolace and delight, that is betwixt Chriſt and the gratious ſoul.

And ſurely, if thou haſt taſted that the Lord is gratious thou canſt not but take ſweet delight, contentation and delectation in him. Cant. 2.3. I ſate down under his ſhadow with great delight, and his fruit was ſweet to my taſte. The ſhadow of a tree (as all men know) is very comfortable, and doth refreſh thoſe that are parched with the ſcorching heat of the Sun. When the Church is under hot perſecutions and fiery temptations of Satan, and the burning heat of Gods wrath for ſins guilt in the conſcience; what, but Chriſt can be as a ſhadow to refreſh, Mat. 11.20. There ſhall be a Tabernacle for a ſhadow in the day time from the heat, Iſa. 4.6. Thou haſt been a ſtrength to the poor, a ſtrength to the needy in his diſtreſs, a refuge from the ſtorm, a ſhadow from the heat, when the blaſt of the terrible ones is as a ſtorm againſt the wall, Iſa. 25 4. And this was not all, but ſaith the Souſe, His fruit was ſweet to my taſte, or to my pallate.

She doth not only receive comfortable refreſhing ſhadow from this fruitful tree, but ſhe eateth of the Apples alſo which it beareth, and the ſame are ſweet and pleaſant to her taſte: Which is another benefit the Spouſe enjoyeth by Chriſt; To wit, that ſhe is not only freed and delivered from evil, but made partaker of his goodneſs; in that all the works of his Propheſie, Preiſthood, and Kingdom; his Death, Reſurrection, Aſcention, and all the fruits of them are communicated unto p. 215her by the Goſpel; which ſhe feedeth upon by faith, to the abundant refreſhing and ſatisfaction of her ſoul.

Fruits ſignifying good works and the Graces of Gods Spirit, which are to the benefit of our ſelves and others, Mat. 3.8, 10. Gal. 5.22. which is alſo applied to the Doctrine of the Goſpel, Joh. 15.16. and ſignifieth a comfortable reward, Pſal. 58.11. and Prov. 27.18. So David he expreſſeth his delight in God, by the Delight he took in his words or promiſes rather, How ſweet are thy words unto my taſte? yea, ſweeter then honey to my mouth, Pſal. 119.103. How ſweet? I am not not able to expreſs the ſweetneſs of them. How ſweet unto my taſte, unto my mouth? that is, unto the mouth of my heart and ſoul, for otherwiſe the ſpiritual promiſes yeild but little ſweetneſs unto the bodily mouth. They are more ſweet and pleaſant unto my mind, then honey is to my mouth. He meaneth, that he never taſted any meat with his mouth, how good or pleaſant ſoever it were, as he felt Gods word ſweet and comfortable to his ſoul.

To which agrees that in Pſal. 19 8, 10. The ſtatutes of the Lord are right, rejoycing the heart. More to be deſired are they then gold; yea, then much fine gold, ſweeter alſo then the honey, and the honey-comb. And in Pſal. 119.11. Thy Teſtimonies have I taken as an heritage forever: for they are the rejoycing of my heart. Yea, ſo delighted was he in the Lord, that he would never think of him, but his meditation of him ſhould be ſweet, Pſal. 104.34. His ſoul ſhould be ſatisfied as with marrow and fatneſs, and his mouth ſhould praiſe him with joyful lips; when he remembred God upon his bed, and meditated p. 216on him in the night watches, Pſal. 63.5, 6. What more pleaſant and delectable to the palate then marrow and fatneſs? and ſuch was the meditation of God to his ſoul, even in the night watches, in the darkeſt and moſt diſmal ſeaſon of Gods diſpenſations.

To this agrees that in Pſal. 36.8. They ſhall be abundantly ſatisfied with the fatneſs of thy houſe: and thou ſhalt make them drink of the river of thy pleaſures. There's a river of pleaſures and delights that flow from God, which as a well of living waters, and an ever-ſpringing in-exhauſtible fountain of life and all divine graces, can never be drawn dry; but the ſtreams thereof are always running, To make glad the City of God, Pſal. 46.4. Hence it is that the ſouls Communion with Chriſt, and its ſpiritual participating of Chriſt in his Ordinances, is held forth under the term of Supping with Chriſt. If any man hear my voice, and open the door, I will come in to him, and will ſup with him, and he with me, Revel. 3.20. I will communicate my ſelf unto him; have mutual fellowſhip with him; I will dwell in him ſpiritually, really, operatively by my grace; and he ſhall dwell in me by faith, feed upon me, receive ſtrength and nouriſhment from me, and ſo come to participate of my divine nature.

Hereby then mayſt thou come to know whether thou makeſt God thy Habitation or not: Men take delight in their habitations, there they ſolace and recreat themſelves; and Husband and Wife take mutual comfort and contentation in each other. Conſider then what delight thou haſt in God, in Chriſts in his way and worſhip, his ordinances and p. 217holy appointments, Job 27.10. Doſt thou take delight in approaching to God? Is thy delight in the Law of the Lord, and in that Law doſt thou meditate day and night? Pſal. 1.2. Rom. 7.22. Are his teſtimonies thy delight and thy counſellours? Pſal. 119.24. Is his word unto thee, the joy and rejoycing of thine heart? as it was to that good Prophet Jeremiah, Jer. 15.16. And doſt thou delight to do the will of God, as Chriſt did his Fathers, Pſal. 40.8. What fellowſhip and ſociety is there betwixt Chriſt and thy Soul? Our fellowſhip (ſaith John) is with the Father, and his Son Jeſus Chriſt, 1 Joh. 1.3. The baptized and new added members to the Church, continued ſtedfaſtly in the Apoſtles Doctrine and Fellowſhip, and in breaking of bread, and in prayers, Act. 2.41, 42. They held communion with Chriſt, and each with other in breaking of bread, 1 Cor. 10.16. They aſſembled together, prayed together, praiſed God together, ſung together, ſuffered and rejoyced together, Act. 4.31. and 2.47. and 16.25. and 5.41.

Conſider then, what entertainment thou haſt with Chriſt, does he invite thee to come unto him? and does he bid thee welcome when thou comeſt? does he bid thee eat that which is good? and that thy ſoul ſhould delight it ſelf in fatneſs? Iſa. 55.1, 2. Waſt thou never at dinner or ſupper with him, when he killed his beaſts, mingled his wine, and furniſhed his table? and hath he not bade thee to eat of his bread, and drink of the wine which he hath mingled? Prov. 9.1, 2, 5. Chriſt keeps a plentiful table, you'l hardly find ſuch another noble and generous houſe-keeper. When he prepares a dinner, he kills his oxen and his p. 218fatlings, Mat. 22.4. and will entertain thee with a ſecond courſe alſo; He has his fruit thats very ſweet to the taſte, his flagons and his apples, the one to ſtay thee, the other to comfort thee. And as Princes and great Perſons have, he has a noble Banquetting houſe too, or houſe of wine for to welcome thee; and if then he finds thee but a little ſick of love, he will not ſhun to put his left-hand under thy head, and with his right-hand to embrace thee; yea, his Banner over thee ſhall be love, Cant. 2.3, 4, 5, 6.

But now if their be no ſuch intercourſes of love and mutual delight betwixt Chriſt and thy ſoul? If thou art ſtill a ſtranger unto him, and knowſt not what it is to have communion with him, or to be ſupping with him? If when he has bidden thee to the wedding, and hath made all things ready, and ſent out his ſervants to call thee, and thou ſhalt make light of it, and refuſe to come, and chuſe rather to go to thy Farm or Merchandiſe, and be feeding ſtill upon thy husks, or be making excuſes, and telling him thou haſt bought five yoke of oxen, and thou muſt go to prove them; or haſt married a Wife, and therefore thou canſt not come: Or if thou ſhouldſt do worſe then this, take his ſervants and entreat them ſpightfully and ſlay them, Mat. 22.5, 6. comp. with Luk. 14.16. Let me tell thee, thou wilt incenſe him greatly, even to ſend forth his Armies to deſtroy thee. I ſay, if thy heart is dead, and drowſie, and eſtranged to God; and void of love, and dutiful affections to Chriſt; thou art far from dwelling in the ſecret place of the moſt high, and making him thy habitation.

p. 2195. A mans houſe is the chief place of his negotiation and commerce; where does a man drive his trade, and utter his commodities, but at home, in his houſe or in his ſhop? So it is with the ſoul that makes God his habitation; he drives a ſpecial trade and commerce with God; makes Religion his buſineſs; Chriſt invites all to come and buy of his Commodities, and he expoſes rich commodities to ſale, and there are ſouls that do trade and traffick with him, Iſa. 55.1. Ho, every one that thirſteth, come ye to the waters, and he that hath no money, come ye, buy and eat; yea, come, buy wine and milk without money, and without price; Wherefore do ye ſpend money for that which is not bread? and your labour for that which ſatisfieth not? hearken diligently unto me, and eat that which is good, &c. Chriſt excites and ſtirs up all that do thirſt, and greatly long after righteouſneſs, being ſenſible of their own ſins, their nothingneſs and unworthineſs to come unto him, as to the fountain of living waters, that is, by faith to beleive on him, and then out of his belly (ſaith he) ſhall flow rivers of living water, but this ſpake he of the ſpirit, Joh. 7.37. He invites all, I ſay, that are money-leſs, and poor worthleſs, helpleſs, and meritleſs creatures, to come unto him and buy thoſe heavenly goods which he offers unto us by the Goſpel; namely, wine and milk, that is, all things requiſite and neceſſary for our ſpiritual life; the graces and fruits of the ſpirit, which are ſweet and delightful as wine; and which are as neceſſary to a heavenly life, as milk is to this natural life, and may take in alſo forgiveneſs of ſins, and the pure and unſpotted righteouſneſs of Chriſt p. 220(which are given us of God in him, and that freely for nought, and without any merits and deſerts of ours) together with life eternal. And wherefore (ſaith he) do ye ſpend money for that which is not bread? and your labour for that which ſatisfieth not? or waigh out your money for that which is not bread? Wherefore are ye at ſo great coſt and charges in vain, and take pains and toil to no purpoſe, for dry, empty, husky, unſatisfying, unfruitful and unprofitable things? which when you have them, and enjoy them, will miniſter no true comfort, nor ſatisfaction unto your ſoul. How vain and profuſe was the Prodigal, to waſte his ſubſtance with riotous living, to purchaſe to himſelf a few husks, unſatisfying food, which the ſwine did eat; which when he had them, was ready to periſh with hunger, Luk. 15.13, 17. Of ſuch the Lord complain'd by the Prophet Haggai, Ye have ſown much, and bring in little: ye eat, but ye have not enough: ye drink, but ye are not filled with drink: ye cloth you, but there is none warm: and he that earneth wages, earneth wages to put it into a bag of holes, Hag. 1.6. A ſore judgment to beſtow ones labour and pains for that which ſatisfieth not. Wilt thou ſet thine eyes (ſaith Solomon) upon that which is not, Prov. 23.5. what is that which is not? the verſ. before tells us. He exhorts that we labour not to be rich, and that we ceaſe from our own wiſdom. What are riches nothing? nor a mans own wiſdom nothing? which the world ſo highly eſteems of, and ſo eagerly purſueth after: No, they are nothing, that is, as it were nothing, they are not matters or things of any great importance, for thee to ſet thine eyes upon; and therefore thou p. 221ſhouldſt not ſo greedily gape after them, or ſet thine eyes or heart upon them; becauſe, when thou haſt attained them, thou haſt got as much as a thing of nothing: And adds another reaſon, taken from the uncertainty of riches. For riches certainly make themſelves wings, they fly away as an Eagle towards heaven: that is, they fly ſwiftly away. The Eagle flyeth ſo ſwiftly on high towards heaven, as that he is ſoon vaniſhed away out of a mans ſight, ſo do riches ſuddenly periſh and vaniſh away; being ſubject to fire and water, evil debters, and many other caſualties. And therefore ceaſe from thine own wiſdom, which may rather be called diſtruſt in God, and covetouſneſs then wiſdom; when it ſhall violently carry thee away with a deſire after riches, which are ſo tranſitory and vain. And therefore it is that Jeſus Chriſt does invite theſe fooliſh traders to come and buy of his wares, of his commodities, that are not fading and periſhing. Hearken diligently unto me, and eat ye that which is good, and let your ſoul delight it ſelf in fatneſs. Incline your ear and come unto me, hear and your ſoul ſhall live. As much as if Chriſt did ſay, if you will come and trade with me, you ſhall be ſure to have good ſubſtantial commodities, no braided wares; you ſhall have that which will ſtand by you, and be of ſpecial uſe and advantage unto you. Hear and your ſouls ſhall live, and I will make an everlaſting Covenant with you, even the ſure mercies of David, 2 S…m. 23.5. And theſe commodities of mine, you may have for the fetching, I don't expect ready money for them, I'le let you have them upon truſt, and ſee how well you will improve them; but be aſſured they are p. 222laſting commodities, ſound wares that will not fail you; Riches and honours are with me, yea, durable riches and righteouſneſs; my fruit is better then gold, yea, then fine gold; and my revenue then choiſe ſilver; I lead in the way of righteouſneſs, in the midſt of the paths of judgment; That I may cauſe thoſe that love me to inherit ſubſtance, and I will fill their treaſures, Prov. 8.18, 19, 20, 21. Mark, I pray you, Riches and honours are with me, ſaith Chriſt, that is, true riches and honour, ſuch as will not fade and flye away, and they are with me, in my power to give and beſtow them, when and upon whom I lift; even durable riches, ſuch as ſhall continue, when other mens ſhall melt away as wax before the Sun; And thoſe that love me, that is, thoſe that do unfainedly love me, ſhall inherit ſubſtance, that which is durable; meaning ſuch wealth or ſubſtance as is ſuch really and indeed, and bringeth to man the greateſt happineſs and proſperity, even eternal life, that endureth for ever. Thus you ſee, there is a trade, that Chriſt and the beleiving ſoul does drive together, and all Chriſts commodities, they are rich ſubſtantial commodities, whoever have them ſhall inherit ſubſtance; not ſhadows but ſubſtance, like unto the Merchandiſe of Tyre, whoſe Merchandiſe and hire ſhall be holineſs to the Lord, and ſhall be for them that dwell before the Lord (whoſe habitation the Lord is, mark that) to eat ſufficiently, and for durable cloathing, Iſa. 23.18. What can be better then ſatisfying food, and laſting cloathing, like the Iſraelites cloaths in the Wilderneſs, which waxed not old, Deut. 29.5. The neceſſity and excellency of which, the Lord Jeſus ſets forth in p. 223that exhortation of his to the Church of Laodicea, Rev. 3.18. I counſel thee to buy of me gold tried in the fire, that thou mayſt be rich; and white rayment, that thou mayſt be cloathed, and that the ſhame of thy nakedneſs do not appear; and annoint thine eyes with eye-ſalve, that thou mayſt ſee. I counſel thee to buy of me (ſaith Chriſt) from whence obſerve that; all true ſpiritual riches and graces, (all ſubſtantial commodities) are to be fetched from Chriſt alone. Chriſt ſends us not to our own works, or to his bleſſed Mother, or to any other Saint departed, with ſo many Ave Marias, to many Pater Noſters, or ſo many Vows, and Pilgrimages, to buy them at their hands, but he bids us; Come buy them of me; Chriſt alone is the great deſpenſer of his Fathers treaſure, all power is given into his hands, and in vain it is to ſeek the Kingdom of God, or the treaſures thereof, but i…, by, and through the Son; and it is moſt juſt it ſhould be ſo, it being the purchaſe of his death and paſſion, he powred out his ſoul unto death for us, that he might have power to heal our ſouls of all their infirmities; therefore he is made unto us, both wiſdom, juſtification, ſanctification, and all in all. And what are thoſe precious commodities that Chriſt would have this Church of Laodicea, and us alſo (if we be found in the ſame vain-glorious, yet beggerly condition, as ſhe was in) to buy of him? Surely, even ſuch as might be a remedy proportionable to her diſeaſe.

1. Here is gold, not outward glittering, or pretended gold, but tryed gold offered, to help her of her poverty.

p. 2242. Here is white rayment, a glorious rayment, of Chriſts righteouſneſs offered, to cover her ſhame and nakedneſs.

3. Here is eye-ſalve offered, even true knowledge and wiſdom from above, the ſpirits divine illumination to cure her of her blindneſs, that ſhe might ſee the way to everlaſting happineſs. And the manner of ſeeking and obtaining theſe rich commodities is as it were by bargain and ſale; I counſel thee to buy of me; And let us inquire a little how this bargain is made up.

Firſt, Underſtand in all legal contracts, there is an agreement of both parties, or elſe it cannot be a bargain.

Secondly, In ſome bargains and contracts, there is a legal conſideration, given for the thing bargained for, either to the full value, or ſomewhat equitably, proportionable thereunto; Or,

Thirdly, There are other abſolute bargains and ſales of Lands and Goods, diſpoſed therein freely, onelyonly on the conſideration of the Donors or Granters, love, affection, and preferment to the parties beloved, and ſo given freely to them and their heirs for ever, without ſo much as paying a Penny by way of legal retribution for it; Yea, the Donor often is ſo free in his deed of gift, that the Donee is freed of all fear of forfeiture of his eſtate; for there is not reſerved ſo much as a Roſe or Pepper-corn by way of Rent, that for non-payment thereof the ſtate ſhould become forfeited. And that party that would not be thankful to ſuch a free-giver, is worſe then an Infidel.

p. 225Now to apply this to our heavenly bargain: If we will buy of Chriſt gold and heavenly treaſure, we muſt firſt come unto him, and ſtrike up the bargain with him. He will not ſell unto us againſt our wills (though he himſelf muſt make us firſt willing) and therefore he crys, as before, Iſa. 55.1. Come unto the waters, come ye, buy and eat. And Revel. 22.17. And the Spirit and the Bride ſay, Come, and let him that is a thriſt, Come; and whoſoever will, let him take the water of Life freely. And they now that will not be obedient to the commands and laws of this gratious Donor, by way of gratitude and thankfulneſs, for ſo glorious and free an Inheritance beſtowed upon them; are not worthy of the leaſt mercy in his kingdom.

If this inheritance were entailed on us, on condition of payment or performance of a ſmall petty grain of Corn, or the like, as is the mite of our faith and obedience, we ſhould be in bondage, fear and danger all our lifelong, if not, at leaſt forfeit all by our non-payment and performance: Therefore bleſſed be God, that hath not left our ſalvation in our own hands, but founded it on Chriſt, the rock which cannot be removed. Now he that goes about to buy a great Treaſure, is very careful, diligent, and his affections intenſe upon it, that none put him by of his bargain: So it muſt be here for this Heavenly Treaſure, we muſt be earneſt with Chriſt to ſtrike up this bargain, we muſt not let him alone by our prayers, until we have obtained this precious pearl at his hand. 'Tis true, Chriſt will ſell us this pearl freely, yet we muſt agree with him for it; though we have nothing to give him in the leaſt, by way of legal compenſation p. 226for it, yet me muſt buy it, receive it in his own way and method.

If you will buy any goods, that you want, you muſt repair to the Fair, Houſe, or Place where it is to be bought: So if you want tryed gold to inrich you, or garments to cover you, or eye-ſalve to inlighten you; you muſt come to Chriſt, who is the Merchant of theſe heavenly wares, upon his Fair-days, or when he opens ſhop, when ſuch precious wares are ſet to ſale: To his Ordinances, in his Aſſemblies on the publique days of his heavenly Bartering, if you will attain unto this heavenly Treaſure?

And theſe are Commodities worth the buying, the tryed gold that comes from Chriſt is ſuch that makes the ſoul truly gratious where it is; and it is truly refined gold, becauſe it is the wiſdome and way of God, which is as gold refined, Prov. 8.10. and Pſal. 12.6. It is tryed, and therefore will hold water; we may become rich in the eyes of the world, in parts, abilities, and humane learning; and they may ſhine like gold in the eyes of the in-judicious, ſimple and ignorant: but alas, if Chriſt doth not ſanctifie them unto us, they may make us the worſe, not the better for them. So for the white garment that muſt cloath us. Chriſts garment is ſuch a garment that will reach us from top to toe, that no part of our ſhame or nakedneſs ſhall appear.

Sin brings ſhame, and ſin brings contempt and nakedneſs upon us; and Chriſts raiment is a white raiment, an innocent raiment, a glorious honourable raiment; which will not only cover all our ſhame and nakedneſs, that the pure eyes of God p. 227ſhall not behold it, Iſa. 61.10. but therein alſo (he having granted thee to be arrayed therewith) will preſent thee therein glorious to himſelf, without ſpot, or wrinkle, or any ſuch thing, Eph. 5.27. and therefore ſurely it is worth the buying: our own raiments are ſpotted, defiled, and will not ſerve the turn, but Chriſts is white all over. If we expect to appear perfectly righteous, holy and juſt before God (or otherwiſe we ſhall never appear before him to approbation and abſolution, for no unclean thing ſhall enter into his preſence) then we muſt be ſure to cloath our ſelves in the white raiment of this our Elder Brother.

So for the Eye-ſalve, with which our eyes muſt be anointed, if we will be cured of our blindneſs, and ſee the way to everlaſting happineſs. Surely this is of excellent uſe, and worth the buying, and where are we to get it but from Chriſt? He is given for a Covenant to open the eyes of the blind, and to bring out the Priſoners from the Priſon, and them that ſit in darkneſs out of the Priſon-houſe, to lead them in the paths of life, Iſa. 42.6, 7. and Pro. 8.20. Its in vain to go to our own prudence or carnal wiſdom, that will more entangle us, and darken us, and lead us out of the way, according to that of Chriſt, Joh. 9.39. I am come into this world for Judgment, that they that ſee not, ſhould ſee; and that they that ſee (that is, in their own wiſdom) ſhould be made blind. Chriſt made an Eye-ſalve for the cure of the blind perſon, Joh. 9.6. of his ſpittle and clay, a compound matter, proceeding from his mouth and the earth, whereby he made the blind man ſee: Chriſt ſomewhat p. 228follows the ſame method, in his compoſitions of Eye-ſalve, which he uſes towards his ſpiritual blind ſouls that he takes to cure:

Firſt, He gives us the knowledge of our ſelves, and of our own earthly matter, and that we ſavour in our unregeneracy, nothing but of earth and earthlineſs.

Next he brings us to the knowledge of himſelf and his word, which proceedeth out of his mouth; and ſo makes us a happy compoſition and Eye-ſalve; whereby we come to ſee our poverty, our ſhame and nakedneſs, and all our ſpiritual wants; and alſo where remedy is to be had, to heal and to ſave us from all our maladies.

And indeed, this is as great a bleſſing as Chriſt can beſtow upon us, to be truly ſenſible, and to have a clear ſight of our condition, it is the next ſtop to amendment, it is ignorance and blindneſs that makes us err and go aſtray; but true ſaving knowledge will keep us cloſe to Gods Commandements. If we take any other Eye-ſalve to anoint our eyes with, ſave what Chriſt hath prepared for us in the Treaſury of his Word, we may take Bird-lime inſtead of Eye-ſalve, which will cloſe our eyes the faſter. They are not the traditions of men, nor the wiſdom and underſtanding of the wiſe that will make this precious ointment; but it is a ſpiritual extraction and ointment, drawn out by the ſpirit of Chriſt, out of the holy Limbeck of his Word, and applyed by him unto the blind patient; that will make him ſee the glory of God and his grace, and to praiſe him for it to all eternity.

Thus you ſee there are rich and precious commodities to be had in Chriſt, and Chriſt ſets them p. 229to ſale, and invites us to come and buy them of him; and there is a ſpiritual and heavenly commerce that is driven betwixt Chriſt and the beleiving ſoul: And no marvail, for where elſe ſhall the ſoul in all its exigents and ſtraights have recourſe, if not unto Chriſt? In whom are hid all the treaſures of wiſdom and knowledge, Col. 2.3. And in whom dwelleth all the fullneſs of the God-head bodily, verſ. 9. And as he is full of grace and truth, ſo it is, Of his fulneſs that we all receive, and grace for grace, Joh. 1.14, 16. Thus I have ſhewed you in ſeveral particulars, what it is to dwell in the Secret Place of the moſt high, and what it is to make God our Habitation.

1. To have our fixed Habitation and Abode in God.

2. To make God our Refuge and Strength.

3. To make God the place of our Secret Retirement.

4. To make him the Place, or Object of our delight.

5. To make him the Place of our Negotiation and Commerce.

Which to do, will aſſuredly intitle and intereſt us in the promiſes of protection and preſervation, even from this ſore Viſitation of the Lord, the noiſome Peſtilence, Pſal. 91.1, 3. He that dwelleth in the ſecret place of the moſt high, ſhall abide under the ſhadow of the Almighty. Surely, he ſhall deliver thee from the ſnare of the fowler: and from the noyſome Peſtilence. He ſhall cover thee with his feathers, and under his wings ſhalt thou truſt: his truth ſhall be thy ſheild and buckler. Thou ſhalt not be afraid for the terrour by night: nor for the arrow p. 230that flyeth by day: nor for the Peſtilence that walketh in darkneſs: nor for the deſtruction that waſteth at noon day. So in the 9, 10. verſ. Becauſe thou haſt made the Lord, which is my refuge, even the moſt high thy habitation: There ſhall no evil befal thee, neither ſhall any plague come nigh thy dwelling. Which promiſes, though it cannot be denied, but they had a ſpecial reference unto Chriſt, yet ſo to Chriſt, as not excluding his members.

For the head cannot be ſevered from the body, but head and members make one perfect and entire body. Now if we are the Body of Chriſt, and Chriſt the Head of this Body; as ſo it is, Col. 1.18, 24. then ſurely all the good and comfort that the head partakes of, cannot but be communicable to the reſt of the body. For from the head, all the body by joynts and bands having nouriſhment miniſtred and knit together, encreaſeth with the encreaſe of God, Col. 2.19. So that I conceive there is not a promiſe in the Word of God, that is made unto Chriſt the Head, but all the members of his Body are intereſſed and concern'd in it. And ſo much does the prayer of our deer Lord import. That they all may become one, as thou Father art in me, and I in thee; that they alſo may be one with us. I in them, and thou in me, that thy may be made perfect in one, Joh. 17.21, 23.

Is it promiſed to Chriſt that he ſhall have a kingdom, and that all People, Nations and Languages ſhall ſerve him? Dan. 7.14. Pſal. 72.11. The ſame is promiſed to the Saints, that ſhall out-live Anti-chriſts rage and tyranny, Dan. 7.2…, 27. Iſa. 60.14. Is it promiſed unto Chriſt, that they that dwell in the Wilderneſs ſhall bow before p. 231him, and his enemies ſhall lick the duſt? Pſal. 72.9. The ſame is promiſed unto the Saints, who ſhall continue faithful to Chriſt in the latter day, Iſa. 60.14. and 49.23. and Revel. 3.9. Is it promiſed that thoſe that will not, he ſhall raign over them, ſhall be deſtroyed? And that God will beat down his foes before his face, and plague them that hate him? Luk. 19.27. Pſal. 89.23. The like is promiſed to the Jewiſh and Gentile Goſpel-church in the latter day. To wit, That the Nation and Kingdom that will not ſerve her ſhall periſh, yea, thoſe Nations ſhall be utterly waſted, Iſa. 60.12. Is it promiſed to Chriſt, That he ſhall break his enemies with a rod of Iron, and daſh them in peices, like a potters veſſel? Pſa. 2.9. Rev. 19.15. The very ſame is promiſed to the Goſpel-ſuffering, enduring, over-coming Saints in the latter day, Rev. 2.26, 27. Is it propheſied or fore-ſpoken of Chriſt, that out of his mouth goeth a ſharp ſword, even a two edged ſword, that with it he ſhall ſmite the Nations? Revel. 1.16. and Revel. 19.15. The ſame is propheſied and fore-told of the Goſpel-Saints in the latter day, Pſal. 149.6, 7, 8, 9. Is it promiſed to Chriſt, that God will anſwer him when he calls upon him, that he will be with him in trouble, deliver him, and honour him, And with long life will ſatisfie him, and ſhew him his ſalvation? Pſal. 91.14, 15, 16. If this ſhould be applicable only to Chriſt in that place, which I conceive ought not to be; yet are the ſame promiſes made to Goſpel beleivers, in other places of Scripture, Pſal. 50.15. Iſa. 42.2. and 65.24. Mat. 7.7. Job 5.19. Pſal. 34.17, 19. Joh. 12.26. Eph. 6.2, 3.

p. 232Object. But theſe promiſes of temporal preſervation and deliverance, of honour and long life, were made upon the accompt of Legal Obedience.

Anſwer. True, If upon the accompt of Legal, then ſurely upon the accompt of Evangelical obedience. For Godlineſs hath the promiſe of the life that now is, and of that which is to come, 1 Tim. 4.8. If therefore thou dwelleſt in the ſecret place of the moſt high, thou mayſt beleive, thou ſhalt abide under the ſhadow of the Almighty, and be delivered from the noyſome Peſtilence. That is, thou mayſt beleive thou ſhalt have glorious protections, and ſweet heavenly refreſhments from the Lord. Shadow ſignifying both protection and refreſhment, as here in this place; ſo Numb. 14.9. Iſa. 30.2. Pſal. 121.5. Iſa. 51.16. and 49.2. and 4.6. and 25.4. and 32.2. Pſal. 17.8. and 36.7. And in particular, a preſervation from the noyſome Peſtilence. So then, if thou makeſt God thy Habitation, thou mayſt beleive that no evil ſhall befal thee, nor that any Plague ſhall come nigh thy dwelling; that is, no puniſhment or plague, no affliction, croſs or calamity, ſhall come unto thee from the Almighty, as to hurt thee. This is the fift Spiritual Receipt, and ſpecial preſervative againſt this Peſtilential Sickneſs.