The Way to Peace, Sermon

The Way to Peace · Sermon

p. 5A SERMON preach'd upon the Deceaſe of the right Honourable ELIZABETH, Counteſs of Ranalagh.

Job 22.21. Acquaint now thy ſelf with Him, and be at Peace, thereby Good ſhall come unto thee.

THE Lion hath rored, who will not Fear? Death hath, this Year, bin indeed the King of Terrors. And, we are deaf unto Thunder, if, yet, we do not Hear and Fear. The Excellent of the Earth, it hath taken from this Earth! Yea, the Mighty Inſtruments and glorious Ornaments of our Weal. Open your Volumes, O ye antient Records! and name us, if ye can, ſuch a MARY as this Kingdom and World hath loſt in this Year; Such a Cedar, ſuch an Olive, ſuch a Vine, p. 6ſuch a Guardian-Angel! Bleſſed be the Father of Mercies; he hath continued to us the nurſing Father of our Country! But of what a Mother hath he bereaved it? You have heard, and joined (I hope) in the National Groans, ſuch as ſpake Church and State to be half-expiring. You have ſeen the whole Realm turn'd into a Houſe of Mourning! And now,

I need not tell you, the Lion ſtill rores! Our offended God hath not yet done with us. No, but is ſtill Writing bitter things againſt us; and hath ſtained the Glory of this Month with additional Darkneſs. Removed another burning and ſhining Light of our World; another rare Exemplar of Chriſtian Piety. You do know what a Princeſs thereof is fallen; for, you know the Lady RANALAGH is deceaſed.

My buſineſs hereon, is not to ſound an Encomium, but preach a Sermon. For, we need to be Inſtructed, ſhe needs not be Praiſed. It is well enough known, how nearly Diamonds do imitate the Stars of Heaven; how far the Moon out-ſhineth the Lamps which ſurround her; and how vaſtly this Elect Lady did excel the Commoners of the Houſhold of Faith!

It is true, an utter Silence of her Sanctity, p. 7would be Sacrilege. To bury ſo much of Heaven in dark Oblivion, would together rob God of Praiſe, and his Church of Profit. Yea, the World of a due Debt. For, Saints Examples be their Legacies to the whole World; and, when they are by any means detained, it is no leſs a Number that is defrauded of ſo rich a Treaſure. Wherefore, (as a more compleat Memorial of this Lady, From Mr. J. J. her Reverend Paſtor.is expected from the fitteſt Hand) there ſhall not be wanting what will be of ſome import in this Sermon.

This, whoſe Theme is the Text, which ſhe bound about her Neck, wrote on the Table of her Heart; held faſt, and kept as her Life. As that, which, when ſhe Walked, did Lead her: when ſhe Slept, did Keep her; when ſhe Awaked, did Talk with her. The Text, which ſhe thought eminently-apt to give Subtility to the moſt Simple; and, to the moſt Indocile, both Knowledg and Diſcretion. The Text, which I have hoped (through the inſpiration of the Holy Ghoſt) to find ſuch at this time.

Inaſmuch as it preſents, both the Whole Counſel of God unto us; and, our Whole Encouragement from God to follow it!

p. 8The Counſel, is One and All; to Acquaint our ſelves with God. And the Encouragement is no leſs; Peace and all Good from Him. Familiarly, the Hebrews do ſpeak Imperatively, when they mean Futurely; Be at Peace, is as much as, Thou ſhalt be at Peace. And, an Indefinit (in re neceſſariâ) is an Univerſal; Good ſhall come unto thee, is plainly, All Good ſhall come unto thee!

Theſe Particulars, run, without more ado, into this Poſition: Acquaintance with God is the way to Peace and all Good.

The Inclination unto Peace and Good, is as univerſal as our Nature. And, ſo is the Capacity of it; for, unto All that will accept it on his Terms, it is offered by God's Grace. His Offer is unqueſtionably ſincere; and no Man is Miſerable, but by the Fault of his own Will. Never periſhed any Adult Reprobate, but by being Obſtinate. And, as to Man's Deſire, it is moſt apparently Eager; witneſs, its Purſuits of all imaginary Good; and its Flights from all apprehended Oppoſites. It is not, as the Sand of Africa, Sol… Feritas calet: Tertullian.Cold and Barren; but, as it's ſaid of Scythia, tho all things, beſide, be frozen to Death; yet the Barbarity p. 9therein, is hot as Fire. So muſt we ſay of Lapſed and unrenewed Man: his Luſt after Happineſs is ſtill moſt Flagrant, though all right Ʋnderſtanding of its Nature, and of the way to attain it, and of the Neceſſity of attending to the Divine Oracles to learn both, be utterly Extinct.

By means hereof, the many (and, next to All) do ſeek Peace where it is not to be found. Grope for it in the furrows of the Field, hunt for it in Parks, trade for it in Ships, flatter for it in Courts, fight for it in Battels. Not averted from the Folly of their Toils, by the Fruſtration of their Hopes; while the Earth ſaith of Happineſs, It is not in me; the Sea ſaith, It is not in me; and imperial Crowns do ſay as demonſtratively, We have not the Gem you look for! But, as more ſilly Birds than the Hiſtorians, they continue to flock unto the Painted Grapes. And, as under Inchantment, keep flying at Impoſſibilities, without ſhame of Diſappointment.

The Truth I have propoſed, is Divine Eye-ſalve. Which, if the good Spirit do ſet in with it, will enlighten our Minds; and give us to ſee better things. Even with a Sight which ſhall raviſh our Hearts, into a full, free, and firm Choice, and Purſuit p. 10of them. In order to this, be it attentively conſidered what is the Acquaintance of God, and what the Peace and Good which infallibly follows it.

§. 1. Of Acquaintance with God.

A comprehenſive Duty, the whole Continent of Religion! A ſhort Map whereof, followeth in theſe Poſitions.

Poſit. 1 Acquaintance with God conſiſteth in theſe Particulars, viz. (1.) Knowledg of Him; of Him and of his Will, as revealed in his Word. As many as are acquainted with Him, muſt know him from the leaſt to the greateſt, Jer. 31.33. Ignorance, perfectly alienates; for, both in Nature and Grace, the Mind goes before the Will; neither can this Chuſe, more than that Knows. Qi non Sentit, non Conſentit, Jeti. Hence is, the Inchoation of this Acquaintance ſaid to be made, by the opening of our Eyes or Underſtandings, Acts 26.18. The Increaſe of it, to be made by Knowledg, 2 Pet. 3.18. And the Perfection of it in Heaven, to be made by ſeeing God as He is, 1 Joh. 3.2. Such an ingredient of Acquaintance, is Knowledg. I mean, Natural Knowledg, corrected and enlarged by Scriptural; and p. 11both refined and raiſed by Spiritual. Bats, are not Saints; and Moles, are none of God's Friends. But, without the Spirit of Wiſdom and Revelation giving clearneſs and ſweetneſs unto their Knowledg, the greateſt Doctors and Sophi's are no more; Knowing nothing as they ought to know.

(2.) Reverence of Him, is alſo in this Acquaintance. By this Reverence, I underſtand not that Fear, which is the Baſtard of Error; and ſprings from a conceit that the ſupream King is a Tyrant. Void of Goodneſs, tho full of Power; Almighty, but not moſt Merciful. A Fear, which blaſphemes God, and tormenteth Man; draws God in the frightful Picture, and puts Man into the diſtracting Terror, of the Devil. Reverence, is the mixt Affection of Love and Fear; riſing from perſwaſion of Goodneſs and Power. Maintained by this Tenet, that its Object is as gracious as great. One which together magnifies the Lord, and regulates his Servants. Sheweth his Majeſty to be Serene, as well as Dread; and maketh his Subjects both Confident and Humble: That is, as Holy Angels be, moſt governable, and not at all ſervile. For, their Fulneſs of Joy is not abated, by the Reverence which compoſes them for Adoration. p. 12The Covering of their Faces, doth not in the leaſt prejudice their Beatific Viſion. Now ſo eſſential is this Reverence unto Acquaintance with God, that Pagan Moraliſts could not but ſee it in their Darkneſs. With them, all Religion was ſtiled Reverence; and all who followed it, foreign, &c.were named Men of Reverence. The divinely inſpired Writers are in nothing more expreſs. The God of Iſrael, is called the Fear or Reverence of Iſrael, Gen. 31.42. And, He that ought to be feared, Pſal. 75.11. His Fear and Reverence, is alſo ſaid to be our Wiſdom, Job 28.28. The Beginning, or (as that Text rather ſpeaks) the Principal Part of it, Caſtal. Ainſw. Hammond, in Loc.Pſal. 111.10. Inſomuch that it is beyond all peradventure; they who know not the Divine Goodneſs, ſo as to fear its Forfeiture; and know not his Greatneſs, ſo as to fear the Frowns of his Diſpleaſure; they are alienated, and Enemies in their Minds!

(3.) Love of Him. Love that conſiſts of Eſtimation and Choice. Our Valuation of his Excellencies, and our Option of him for them. Then we love God, when our Judgments determine Him to be the proper p. 13Object of our Happineſs; and our Hearts, renouncing all Competitors, do embrace Him as ſuch. Conſtancy is to be ununderſtood in both; and ſo is Tranſcendency. Conſtancy; becauſe, a tranſient Paſſion of Love, without the firm and fixed Vertue of it, is unworthy of the Name of Love. Should a Man, for a Fit, equal the moſt paſſionate Love of the Holy Martyrs; if, by and by, his Eſteem and Choice of God do expire, he is to be numbred among thoſe who have not the true Love of God in them. Again, Tranſcendency; becauſe (there being no compare between Finite and Infinite;) if the conſtant Torrent of our Love toward God ſho'd riſe no higher than it doth toward Creatures; it might be truly ſaid, that our Love were Hatred: and no Honour, but high Contempt of Him. For, among the Worms of this Earth, he is held to hate his Father, who loves him but as much as he loves his Hawk, or his Hound. And, extremely to deſpiſe his King, who makes him but equal to his Footman. In ſhort; there is no Medium betwixt ſo loving God, and hating of Him. He that is not thus tranſcendently and conſtantly for God, he is againſt Him, Luke 11.23. And, he that is againſt Him, is ſurely p. 14unacquainted with Him. Becauſe, it's a Natural Principle, as well as a Moral Duty, to love God when we know Him. Nor can we do otherwiſe, if we take him for the true and ſole Object of our Rational Appetite! No; but we muſt as neceſſarily reject Idols, and love God, as a ſenſible hungry Man caſts away Stones, and eateth Bread. The beloved Diſciple ſaith as much as this; He that loveth not, knoweth not God! hath not ſeen Him, neither known Him.

(4.) Converſe with Him, is likewiſe included in this Acquaintance. Can two walk together, except they be agreed? or will they be agreed, and not walk together? Who did ever conceive of Acquaintance, without Fellowſhip and Communion? Indeed, profane Wits laugh to ſcorn the Phraſe of Communion with God; concluding, that, all who profeſs to enjoy it, do embrace but a Shadow, and hug no more than an empty Cloud. And more than a few, who are bleſt with the Fruition of it, are not well able to expreſs or form diſtinct Conceptions of it. But it muſt be ſaid, that to queſtion whether there be ſuch a thing or no, is to queſtion whether there be any ſuch thing as Acquaintance with God, or any Religion? Yet it may not p. 15be denied, but that there have been Brainſick Creatures, who by their ſwelling Words of Vanity and of Blaſphemy, have rendred this Phraſe obnoxious to Scorn and Calumny. I ſhall here endeavour to give ſuch a Notion of it, as ſhall not fear Obloquy, or give Occaſion for it. By Converſe with God, and Communion, I underſtand Sacred Diſcourſe. Holy Dialogues, between God and the Enochs, who humbly walk with Him. God ſpeaking to them, by Excitations of Grace and Injections of Heavenly Thoughts; they ſpeaking unto God, by gracious Deſires and ſolemn Addreſſes. God ſpeaking unto them, Words of Inſtruction directing them unto Duty; Words of Reproof, breaking them off from Sin; Words of Comfort, raiſing them up from under Sorrow. They ſpeaking unto God Words of Confeſſion, bewailing Sin; Words of Petition, deprecating Vengeance, and imploring pardoning and healing Grace; Words of Praiſe and Thankſgiving, celebrative of his Greatneſs and his Goodneſs. Not to quote the Pſalms, the Canticles, and other Portions of Holy Scripture for Inſtances; I ask, what Chriſtian, of any Senſe, knows not this by his Experience? Experience, which p. 16maketh all things more manifeſt than Speech the moſt Excellent can do; as the leaſt Beam of the Sun better ſhews its Glory, than the richeſt Painting of it can do. Briefly then; the Deaf and the Dumb, be Demoniacks. They are Strangers to God, who hear not oft from Him, and ſpeak not oft to Him. Who hear him not ſaying, Seek ye my Face! And whom he hears not anſwering, Thy Face, Lord, we will ſeek!

(5.) Ambition to pleaſe Him, is imported in Acquaintance with him. His Service is perfect Freedom, and his Friend's higheſt Ambition. Let me not love thee, if I love thee not, ſaith our Engliſh Pſalmiſt. Let me not ſerve thee, if I ſerve thee not, ſaith every true Iſraelite. Pleaſing God, is by doing his Will, and bearing it promptly and patiently. Doing his Will of Precept, after ſound Knowledg of it, and full Conſent unto it. Both, Ʋniverſally, as to Times, and as to the Precepts themſelves; and regularly, making it our greateſt Employment to keep the firſt and greateſt Commandments. Preferring Mercy and Obedience, before Sacrifice; the weighty Things of the Law, before Mint and Cummin; Righteouſneſs and Peace, p. 17before diſputed Meat and Drink. Submitting to his Will of Providence, is no leſs neceſſary. Submitting, without contemning of its Chaſtiſements, or fainting under them. Stupidity and Deſpondency, are both Sins and Judgments. Senſe of our Sufferings, and a proportionate Sorrow is the Grace of God both in us, and unto us. Our Duty towards him, and his Mercy to us. Grief, and its Expreſſions, are no Offences, but when they are unqualified with their due Circumſtances. When they are Diſproportionate to an inflicted ſtroke; and our Complaint is great, for a Croſs that is little, like Jonah's anger to the Death, for no heavier loſs than that of a Gourd. When they are Indecent, and invective againſt ſecond Cauſes; expreſſing Fury, and not Humility. Like thoſe of Job, and of Jeremy, who, in their Calentures, curſed their Birth-days, and the Meſſengers of them. When they are Immoderate, and ſuch as argue us to be Men without Hope; as David in his ejulation for his loſt Abſalom. And, when they are Profane; taxing the Divine Juſtice, and reviling Providence. In ſhort; this Paſſive Obedience, as truly as Active, is in all true Acquaintance with God. And, as Difficult p. 18as they ſeem, and repugnant to human Nature; they are more than Facilitated, both of them; they are even Neceſſitated, by a good underſtanding of God's Power and Dominion, his Knowledg and Wiſdom, his Goodneſs and Truth. Yea, they are Commended unto us as our Principality, and the Crown of our Glory. Accordingly, we find this to be the Language of Men Acquainted with God; I will Walk at Liberty, for I ſeek thy Precepts! It is Good for me that I have bin Afflicted. Here I am, Let the Lord do to me as ſeemeth him good.

(6.) Dependence on Him, is alſo eſſential unto Acquaintance with God. The three known branches of Dependance, are ſo; to wit, Truſt, Faith, and Hope. Truſt in his Goodneſs, when we ſit in greateſt Darkneſs; Faith, and Aſſent unto whatſoever He ſays; and Hope, or ſweet Expectation of all He Promiſes. For, there is a real Foundation in Him, for all the Affections which He requireth from Us. It were not beſeeming his Majeſty to demand them, if there were not that in his Nature, and that in his Works that did deſerve them. Conſequently, their ſtate in this World requiring that they ſhould have ſomewhat to lean on; and to keep them from being overwhelmed p. 19with outward Troubles and inward Paſſions; they muſt neceſſarily Lean on the Lord, and ſtay themſelves on the God of their Salvation. As promptly therefore, as Seamen uſe their Anchor, or Souldiers their Breaſtplate and Shield and Helmet; Saints do exerciſe theſe Vertues, which the Scripture repreſenteth by thoſe Names; Heb. 6.19. 1 Theſſ. 5.8. Eph. 6.17. Their Life is ſpent in Contemplation of the Divine Perfections, which make a proper Object of Confidence; and in practical Exaltation of them: Namely, of the unerring Wiſdom, which infallibly knows all our Wants, and underſtandeth what are the beſt Supplies. Of the unſpotted Goodneſs, which is ſurely concerned for us; and taketh care for Creatures leſs than our ſelves, for Ravens, for Sparrows, for the Graſs of the Field. Of the unqueſtionable Power, to which all things are poſſible; and nothing is difficult, tho by us much is unintelligible. Power, that can do more than we can know; and is worthy to be truſted further than we can ſee. The Holy Prophet ſaith all in a Word, They that know thy Name, will put their Truſt in thee!

p. 20(7.) Humility before Him, is in all Acquaintance with God. His Acquaintance is a Holy Familiarity, that doth not breed Contempt, nor brook it. Tho the Majeſty of Heaven condeſcends to acquaint it ſelf with Worms, it maketh them to know their Diſtance. The Proud, whoſe Souls are lifted up, are oppoſed to Believers who walk with God, Hab. 2.11. And, it is certain, that exiled Devils are the proudeſt, and glorious Angels the moſt humble Creatures. Theſe latter would be Nothing, that God may be All; theſe Fiends would be All, and have God to be Nothing. Whomſoever he adopts into his Favour, God always qualifieth with a ſutable Nature. And, we know, that great Honours do melt down ingenuous Spirits. The Grace which ſetteth Crowns upon their Heads, doth make them fall on their Knees. And the more they are magnified, the farther they be from magnifying of themſelves. Mephiboſheth, being invited to eat the King's Bread, debaſingly ſtiles himſelf a dead Dog. Abigail, when honoured with a Call to be the King's Wife, profeſſeth it too high a Preferment for her, to be his Servant; Let thy Handmaid be a Servant, to waſh the Feet of the Servants of my Lord! In a Word; David is told, that p. 21God would build him an Houſe, and eſtabliſh his Sons on the Throne after him; and doth it not ſwell him up? No, we find not that ever his Lips dropped more ſelf-denying Words; Who am I, O Lord God, and what is my Houſe? So, unto Job, God appears in excelling Glory and Majeſty; and what is the Effect? I abhor my ſelf, ſaith that excellent Saint. Lord, I am Hell, ſaid the Martyr Hooper, as he was aſcending to Heaven! Pride, is the Sin which is leaſt of all conſiſtent with God's Friendſhip. It is as much againſt his Laws as any; and more againſt his Being and Sovereignty. It's alſo the groſſeſt Defiance of his Providence; receiving its Croſſes with no leſs than Rage, and its Bleſſings with no better than Diſdain! It's the Sin that God is not content to ruin, but delighteth alſo to ſhame. Not ſending Lions, but Lice, to eat up an Herod; not Wolves and Bears, but Goats and Flies, to aſſault a Pharaoh; not an Anakim, but a very Stripling, to fell a Goliah. I ſhall ſuggeſt no more to prove ſo plain a Truth, that, an unhumbled Man is unacquainted with God, as ſurely as with himſelf. The God that caſts down his choiceſt Favorites, when they lift up themſelves. Smites an Ʋzzias, p. 22with a Plague of Leproſy. Makes the Tumor of a David coſt ſeventy thouſand Lives. And lets looſe the Devil, to prevent the ſwelling of an Apoſtle. The God who judgeth all, who do not judg themſelves; and humbleth all, who do not humble themſelves, both as Creatures, and as Guilty Ones. Who, where he finds not an humble Heart of ours, faileth not to ſhow a mighty Hand of his own! One, that never fails to break the Heart, or the Bones. Whoſe Oracles do proclaim nothing more loudly, than that before Honour is Humility! And do thus anſwer to ſuch as ask for his Livery; Be ye clothed with Humility! But with fear and trembling, it muſt be nextly ſaid,

Poſit. 2 Acquaintance with God was loſt in Adam the firſt Man. We were created in God's Likeneſs; and, being qualified, were then poſſeſſed of his Friendſhip. But, that State being Natural, was Mutable. With a Power of ſtanding in it, there was a Poſſibility of falling from it. For, invincible Perſeverance, is the Privilege of ſupernatural Grace. Wherefore, being ſeduced, Adam ſoon rebelled; as, without any Temptation offered, Satan p. 23the Tempter revolted. Tempted Man, tho placed ſo near unto God; tho he was a bright Repreſentative both of his Purity, and of his Felicity, was corrupted by a ſimple Suaſion; was vanquiſhed by a ſingle Temptation, and the very firſt. Notwithſtanding that he was furniſhed with ſufficient Strength to have repelled a thouſand, he fell by one. He ſinned; and, by violating God's Law, deprived himſelf of God's Image; in the Place whereof ſucceeded the Pourtraiture of Satan. By his Infidelity, he became an Accuſer of God; and that, both of Unkindneſs and Untruth. By his Pride, he turns an Uſurper of Divine Prerogatives; and incurs the Arrogance that made Devils of the Angels. By his Ingratitude, he made himſelf as diſingenuous as they; who had not greater Bands of Love to break than himſelf. By his Contempt of the Divine Majeſty and Juſtice, he no leſs inſolently and audaciouſly defied his Creator. By his unaccountable Folly, in parting with God's Favour and Image for ſo deſpicable a Thing as that which was his Lure, he as much reproached his Underſtanding. And, to name no more; by his Cruelty to himſelf, and to his vaſt Progeny, he became a p. 24Murderer full like to his Tempter. For, he being the Natural and Moral Principle of all Men; his Rebellion was of Univerſal Guilt and Stain to all his Generation. Nor was it hard, that, being in the Covenant with him, and having a Title to the Benefits promiſed to his Obedience, we ſhould alſo be liable to the Curſe threatned upon his Diſobedience. In ſhort; thus were the Fountain and Streams, the Root and the Off-ſpring corrupted. With a Corruption ſo Ʋniverſal, that, of all (deſcending by ordinary Generation) it miſſeth no Individual; ſo Subtile, that it pierces into all the Powers of the Soul; ſo Contagious, Dr. Bates's Harmony, p. 40.that it infects all the Actions; and ſo Obſtinate, that only Omnipotence can heal it!

And till ſuch time as it doth heal it, what Acquaintance hath Man with God? What Communion hath our Darkneſs with his Light? By Nature we are Children of Wrath, actively and paſſively; Hating, and hated of God. God's Wrath abideth on us, Joh. 3.33. and our Carnal Mind is Enmity againſt God, Rom. 8.7. So far is unrenewed Man from Acquaintance with God, that the Scripture declares him to be without God in the p. 25World; and a very hater of God! Nevertheleſs, it muſt be added, with Joy and Gladneſs of Heart,

Poſit. 3 Acquaintance with God is purchaſed for us again, by Chriſt the ſecond Adam. The impoſſibility of our recovering it by ought of our own, needs little Demonſtration. Fall'n Angels, could not regain theirs; and Dead Men had not more Wiſdom or Strength to raiſe themſelves. Our Minds being depraved with Ignorance and Error; and our Wills with Contrariety to God; thoſe Principles of our Action being corrupted, what could we do towards a ſecond Rectitude? Beſides, the Acquaintance of God is the Happineſs of Man. The Happineſs that he forfeited by Sin; and, whoſe Forfeiture the Law exacted. Not admitting the Sinner to enjoy God's Favour, but requiring that his Crime ſhould be puniſhed according to its Quality; that is, to Extremity and to Eternity. Inſomuch, that the Divine Goodneſs was a ſealed Spring; and all its kind Effects were reſtrained by our Guilt, till our Sin was expiated by a valuable, or rather, invaluable Sacrifice. By that bleſſed Obedience of his Son, which more p. 26pleaſed God, than the Rebellion of Men and Devils provoked Him!

Herewith, as an Offering and Sacrifice of ſweet ſmelling Savour, the incenſed Wrath of God was appeaſed, the Hand-writing of the Law which was againſt us was blotted out, and Peace was made. Herewith, as a Price moſt precious and honourable to God, all that by Sin we had forfeited, was redeemed; a New Teſtament, which is all our Salvation and all our Deſire, is ſealed and made ſure; a new and living Way of return into God's Acquaintance is opened. This is God's Gift, but thro Jeſus Chriſt our Lord. Bleſſing and Honour, and Glory and Power, be unto him that ſitteth upon the Throne, and unto the Lamb, for ever and ever. Amen.

Poſit. 4 Acquaintance with God is now offered to Men. To Men, both, without Strength, and unable to help themſelves, (any more than a diſordered Clock to mend it ſelf:) and Ʋngodly, and unworthy that God ſhould help them, (any more than the loſt Angels.) Moſes, and the Prophets, Angels, John Baptiſt, Chriſt himſelf, and his Apoſtles, all proclaim this Good will to Men. The Heavens are not p. 27ſo thick ſet with Stars, as the Holy Scriptures with Invitations, to return unto Acquaintance with God. With Counſels, with Commands, with Directions, with very Obſecrations and Intreaties to us, to haſten into it. All of them manifeſting, that we are not, as Devils, in a State remedileſs. That every one of us is called to Repentance, tho not one of them is ſo! And that, altho God giveth not unto all Men, that Grace which eventually ſaveth them, yet, he giveth them what leads to that which is ſaving; and, all who go without his ſpecial Gifts, do meritoriouſly procure the loſs of 'em, by their not improving his common Ones, which they do receive. God mocks not any Man, till he be finally rejected by him; and he finally rejects not any, till, unto his natural hardneſs of Heart, he addeth what is voluntary. Inſomuch, that Mens Cannot, is their Will-not; tho they are under perfect Impotence, …he true Reaſon that they acquaint not themſelves with God, is their malignant Wilfulneſs. And, every Sinner's Damna…ion is verily his Option. O Iſrael, thou haſt deſtroyed thy ſelf! Be it awfully and di…tinctly conſidered in the next place;

p. 28Poſit. 5 Acquaintance with God is farther broken by every preſumptuous Actual Sin. Original Sin firſt brake it, and Actual Sin encreaſeth the Breach. This it doth, Judicially; for as it deſerves, God makes it to be, its own Puniſhment. He Forſakes ſuch as Forſake him; and puniſheth Strangeneſs with Eſtrangement. Withholding thoſe his Communications, without which Acquaintance dies. Saying of them who Perverſely will not, that Penally they ſhall not, be Acquainted with him! Likewiſe, Naturally it doth it; for, what is Sinning but a kind of going out from the Preſence of the Lord? A turning away of the Simple; a Departing from the Living God; a ſaying to God, Depart from us! As oft as we Sin, we act the part of corrupt Nature; and thereby, an Ʋnregenerate Man makes himſelf more a Child of Wrath, than he was by Nature. And, a Regenerate one brings himſelf back, in ſome Degree, to what he was by Nature; even a ſtranger unto God. Indeed there are Degrees of Sinning; the loweſt, is that of Infirmity; the higheſt is ſinning Wilfully and with pure Delight: From this latter, every Regenerate Man is freed; but from the p. 29former, no one is. Now, in the Language of the Goſpel, he liveth without Sin, who liveth without wilful Sin, and doth not Fall into Groſs Sin. Who ſo-acts-up to his Light and Grace received, that though he hath his daily Infirmities, yet he is bright and clean from ſcandalous Sins. Which be they, that do principally create a diſtance, and ſeparate between God and his Servants. In ſhort; One Sin deſtroys much good. And the exclamation is as juſt in this caſe as in any; Behold how great a Matter a little fire kindleth?

Poſit. 6 Acquaintance with God is Entred by Repentance and Faith. Theſe, though they are not the Cauſes of God's exalting us unto his Acquaintance, they are neceſſary Qualifications in all whom He will exalt unto it. Repentance includes Heart-breaking Sorrow for Sin, and ſincere Reſolution to forſake it. Neceſſary this is, by virtue of the Divine Command, and by the Condecency and fitneſs which it is of, both unto God, and unto our ſelves. Ʋnto God; for, neither would it become his Wiſdom, to make us a ſecond time his Friends, without our Grief and Shame for having made our ſelves his Enemies: nor could it conſiſt p. 30with his Holineſs, to Forgive and Advance us, while ſo Sinful and Senſeleſs. Ʋnto our ſelves alſo; for if Unrelenting and Unreformed, what ſo much as Inclination is in us to Acquaintance with God? Prodigals never liſt to return to their Father, till their Hearts are broken for Running away from him. Again, Faith in our Redeemer is no leſs Commanded, or leſs Congruous. A Faith ſeated in Mind and Heart; and receiving Chriſt in all parts of his Office, which are inſeparably connexed. Unto this Grace, Juſtification is ſpecially attributed; and it's certain, that none but the Juſtified are Acquainted with God. Eminently this Grace contains the Seed of Evangelical Obedience. And is that which Crucifies our Luſts, Overcomes the World, Quenches the Darts of the Devil, and Works by the Love of God. Without which, what Acquaintance with God? The God who is of purer Eyes than to behold Evil: and conſequently, Without this Faith is not to be pleaſed. To be pleaſed with us, or to be pleaſed and ſerved by us. Briefly then, the Impenitent and the Unbelieving are Swine, to whom the Pearl of God's Acquaintance neither is, or can be vouchſafed. He that Repents not, muſt Periſh! p. 31He that Believeth not, the Wrath of God abideth on him!

Poſit. 7 Acquaintance with God, is preſerved by the Ʋſe of his Ordinances and the Exerciſe of our Graces. Ordinances, or God's ordained Means, muſt be uſed. Without theſe, we are not Brought into his Acquaintance, nor Kept in it. It is an Acquaintance, which in this Life is but Imperfect; and, not as in Heaven, Immediate. The holy Word, is the Seed of which it is Begot; and the Food by which it is Maintained. Wherefore, as all the Ordinances are propounded by God, with a Promiſe and a Threat; ſo, they are followed by the Friends of God with Hope and with Fear. Experience of Benefit by them, edgeth their Appetites unto them. O God, early will I ſeek thee, my Soul thirſteth, my Fleſh longeth, to ſee thy Power and thy Glory, ſo as I have ſeen thee in the Sanctuary, Pſal. 61.1, 2. Neceſſity alſo compels them; the Hunger of their Souls, like that of Bodies, maketh them to break thro Stone Walls, to get unto Ordinances. For they feel Decays; and much lacking unto all their Graces; and much ground loſt in many of their Combates, between Fleſh and Spirit. And they p. 32know, that there is no Help without Watching at God's Gates, waiting at the Poſts of his Doors; and it's there they muſt find Life and Favour of the Lord, Prov. 8.34, 35. Beſides, there is in them a Nature and an Inſtinct, which, without ſuch Argument, carries them unto Ordinances. As it carrieth new-born Children to the Dugs; and Chickens, as ſoon as they are out of the Shell, to the ſhrowd of the Hen's Wing. A Native inbred Deſire, carries the one and the other. 1 Pet. 2.2. As New-born Babes, deſire the ſincere Milk of the Word that ye may Grow: i. e. Let internal Appetite draw you! Babes, are not urged to the Breaſt with Syllogiſms. In ſhort; the ſame thing that maketh Fiſhes to keep in the Waters that breed them, maketh the Friends of God to keep to the Ordinances which convert them. And to prefer a Threſhold in them, before a Throne without them.

It deſerves our beſt Conſideration, as plain a Truth as it is; that, in the Ordinances we ſpeak of, [in Reading, Hearing the Word, Celebrating the Lords Supper, Meditation, Prayer, and holy Conference;] God draweth near unto Us, and We draw near unto God. God draweth near unto us; the p. 33Ordinances are called the very Face of God, Gen. 4.16. Cain went out from the preſence of the Lord; that is, he forſook the Ordinances of his Worſhip. The Ordinances, wherein his Promiſe is to COME unto us, Ex. 20.24. to MEET with us, and COMMƲNE with us, Ex. 25.22. Though God be every where Preſent, and fills Heaven and Earth with his Preſence, it is ſaid of old, that his Glory filled the Temple, the Place of his Worſhip; ſignifying his particular ſpecial Preſence of Love, and Grace, and Influence upon Souls, to be in his Ordinances. Theſe therefore are the great King's Preſence-Chambers! Again, We draw near unto God in Ordinances, alſo. Our Worſhipping in them, is named our Coming and Appearing before God, Pſal. 42.2. Worſhippers, are ſtiled a People NEAR unto Him; and Men Idolatrous or Profane, are ſaid to be FAR from Him. It's true, the Worſt of Men are at no Local diſtance from God; nor is it a Local nearneſs that we affirm God's Servants to enjoy in Ordinances, but a Spiritual one. He is not Far from any one of us; in Him we Live, Move, and have our Being. He is Over all by his Power, Through all the World by his Providence, In all his Saints by his p. 34Spirit. The Spirit, by whom they are Brought and Kept nigh Him, and are excited with frequence to Draw moſt near to Him in his Ordinances. Which, as Jacob's Ladder, have their Top in Heaven, though their Foot on Earth. And whereon, as God deſcends to us, we do Aſcend to God. The Lord is nigh to all that Call upon Him.

Howbeit, without the Exerciſe of Graces, vain is the Uſe of Ordinances. Such Uſe, is very Profaneſs; and no Mean, but the Bane of Acquaintance with God. For, what is ſuch Worſhip, but Lies and Deceit? Hoſ. 11. ult. Think we, that we can Come to God, a Spirit, upon Bodily Feet? Or, that there is any beneficial Approach to Him, but with the Heart? Or, with any thing of the Heart, but the Holy Vertues of it? Briefly, thus; in every Ordinance, we muſt ſet forward Repentance; It is unto his Mourners, that in Ordinances God cometh down with Comforts; Iſa. 57.15. We muſt act Faith; what we Feel our ſelves to Want, we muſt Believe God able and willing to Give. To wit, for the ſake of Chriſt, who hath paid for it on Earth, and pleads for it in Heaven. The Scripture bids him not think to Receive any p. 35thing, who in Ordinances asketh without Faith and Wavering; Jam. 1.6, 7. We muſt act Hope; this is the Waiting Grace. It is an Expectation, that is Certain, becauſe built on the Rock of Divine Promiſes; and Quickning both Deſire and Action, becauſe of its Objects attractive excellency; and Quieting alſo, till God's time of beſtowing it doth come; becauſe Hope is it ſelf a very Foretaſte of its Object's ſweetneſs! And there is a Rejoicing in Hope, as well as in Poſſeſſion. No wonder therefore, that there is a Patience of Hope, without the Exerciſe whereof in an Ordinance, our Hearts be either Frozen and Negligent, or Furious and Impatient. When we Hope for God's Salvation, then we do his Commandments, Pſal. 119.166. We muſt alſo put forth Love; for, this is the Uniting Grace. By its Deſire we run to an Object, by its Delight we reſt in it. Deſire, the firſt act of Love, is as Thirſt; Delight, which is its other Act, is Satisfaction. An Ordinance without theſe is as a Feaſt where there's no Appetite, or Eating. But, what ſaith our Saviour? If a Man Love me he ſhall be Beloved of my Father, and I will Love him, and will Manifeſt my ſelf unto him. We will Come unto him and p. 36make our Abode with him, Joh. 14.21, 23. We muſt likewiſe expreſs Humility; becauſe of our Natural diſtance from God, which is never to be reduced, and our Moral diſtance, which is but in part removed. Who can meaſure the Diſtance between Infinite and Finite? Between a God, and a Creature? Or, the Diſtance that is between Perfect Holineſs, and little beſide Guilt and Filth? Between Him in whoſe ſight Angels are not clean, and Creatures that proclaim themſelves to be Sinks of Sin; and to need no leſs than a Fountain of Grace! The Man unto whom God will look in any Ordinance, is the Poor and Contrite in Spirit that trembleth at his Word, Iſa. 66.2. Then only we Worſhip, when our Souls bow down, and our Spirits Kneel, before God our Maker.

Thus, is Acquaintance with God maintained. By his Communications unto us, and our Exerciſing Graces and Performing Duties toward Him. A bleſſed Reciprocation, wherein He deſcending to us in a way of Bounty, we aſcend up unto him in a way of Duty! Happy is the People that is in ſuch a Caſe! Happy is the People whoſe God is the Lord! Wherefore, laſtly,

p. 37Poſit. 8 Acquaintance with God is Interrupted, and broken by theſe particulars. Theſe, into which we eaſily Fall; and under which we muſt deeply Suffer as oft as we do ſo. Namely,

1. Preſumptuous Sins. Sins commited, not by the Error of the Ʋnderſtanding, and named Sins of Ignorance or Incogitancy; nor by the raſhneſs and precipitance of the Affections, and named Sins of Infirmity; but, committed by the rebellious Will; which notwithſtanding the Dictate of the Mind offered to it, is ſwayed by the Luſt of brutiſh Affection, and ruſhes into the abominable thing that God hates! Theſe, bear the name of Preſumptuous Sins. And, ſuch is their Malignity, that they alienate God from the Soul, and the Soul from God. They are ſaid to Separate, Iſa. 59.2. And, know we not their Effect, upon the Man of God's own Heart? His own words do argue, that, they made him fear himſelf to be a Caſt-a-way. Caſt me not away from thy Preſence, and take not thy Holy Spirit from me, Pſal. 51.11. In ſhort; where wilful Sins do not die, no Acquaintance with God can Live. It muſt lay us in a Swoon, till their Mortification.

2. Rejected Duties. Known Duties, declined, p. 38as to Frequence, or as to Fervence in them. As ſlow as the Lord is unto Wrath, he will bear no ſuch Slights of his Love. For, what a Contempt is wearineſs of the Supream King's Service, and Benefactor's Acquaintance? What a Blaſphemy is it, in practice to ſay, We are Lords, and will come no more unto thee! Jer. 2.31. What a ſenſleſs Iniquity is it, as well as a Contumelious? For never could any anſwer to God's Query, VVhat have I done unto thee, and wherein have I wearied thee? Mic. 6.3. If we have full Stomachs, and loath God's Honeycombs, we ſhall not go long without feeling his Rods and Scorpions. The Vials of his Anger ſhall be poured out, and the wonted Aids and Comforts of his grieved Spirit be ſuſpended. It's more than probable, that till we ſtir up our ſelves, and fill our Life with Duties, and our Duties with Graces, we ſhall find our ſelves emptied of our Hopes of Heaven, and filled with the Fears of Hell. My ſeldom-praying hath made me ſo often-deſpairing, ſaith one; My long Faſts from Duty, have taken away all my Appetite unto it. And, what ſaith another? For my ſake, let all Chriſtians beware of Coldneſs in Ordinances; it hath been p. 39the Death of my Hopes, and giveth me a Life of nothing but Fears. It is ſaid of ſome Sovereign Potions, that if taken cold, their Virtue is Malignant; they rather kill than heal. I am much more certain, that the Ordinances, which, being attended with Zeal, lift up toward Heaven; when Lukewarmneſs obtains, they do throw us clean contrary. As many as deſire a flouriſhing Acquaintance with him, let them ſeek the Lord continually, and with all their Heart and their Soul. Knowing, that all drawing back tends to its Perdition! Laſtly,

3. Purſued Vanities. By Vanities, I intend this World's Idols. Senſual Pleaſures, which are but Swines Delights. Riches, of Gold, that is but Duſt; and of Pearl, which is no more than the Sea's Froth. Honour and Praiſe of Men, which is but their unſeen Conceit, and their favourable Breath. Of theſe, the condemned Purſuit is ſuch as is Abſolute and Ʋltimate, neither Submiſſive nor Moderate. When we proſecute them, as reſolved any manner of way to gain them. Making them our higheſt Ambition. Impatient of their being withheld from us, by the undoubted Proprietor. And flagrant p. 40in the deſire of them; ſo panting after them, as the Hart after the Waterbrooks. The Apoſtle's Aſſertion is thus to be taken; If any Man (thus) love the World, the Love of the Father is not in him, 1 Joh. 2.15. The Throne, and the Bed admit but one. To ſubject us to the World, is to depoſe God. To take the World into our Hearts, is to put him far from them. How much leſs, ſaith another Apoſtle? The Friendſhip of the World, is Enmity with God; whoſoever will be a Friend of the World, is an Enemy of God! Jam. 4.4. When the Earth is interpoſed between the Sun and us, it muſt needs be Night; and when earthly things get between God and our Hearts, there as neceſſarily follows an Eſtrangement and Darkneſs. The Pſalmiſt's Word ſpeaks it in ſhort; The Covetous the Lord abhorreth, Pſal. 10.3. Be it added, laſtly;

They err, not knowing the Scriptures and the Grace of God; who, imagine Sins of unavoidable Infirmity, inconſiſtent with his Acquaintance and Amity. The Penitent, who reſiſts them, is not alienated by them. And, as the innumerable Moats in the Air, hinder not the deſcent of the Sun's bright and benign Beams upon us; neither do the p. 41numberleſs Failings of good Men, deprive them of the rich Conſolations of God. Sins of meer VVeakneſs, do rather excite Pity, than kindle VVrath; ſo far they be from interrupting Acquaintance!

Which is not broken, neither, by the moderate Employments, or Comforts of this Life. The Shop, and the Plow, are not only lawful, but neceſſary. Let there be juſt Care, that the lean Kine eat not up the Fat; that, the Kingdom of Heaven be ſought, and firſt ſought; then, do civil Callings ſubſerve and not prejudice our higher Sacred One. So, for the Comforts foreſaid, they are more than Innocent, when Temperate. If we take them by the Rules of God's Word, we ſhall find them both harmleſs, and uſeful to his Frindſhip. We do ſo take them, when we chuſe none but what are of good Report; (for, he that breaks the Hedg thereof, a Serpent ſhall bite him;) and when we uſe not any, to the wounding of Piety, Charity, and Chaſtity; (for, by marrying of a Wife, as well as by dallying with a Harlot, a Man breaks the Peace of God; if his Uſe of Liberty degenerates into Licentiouſneſs; and if he ſuffers it to make him break the Precepts of God.) Pleaſure regularly p. 42choſen and uſed, is Health to the Navel, and Marrow to the Bones; a Servant to Life and Godlineſs. The Heart of the Wiſe, is, therefore, in the Houſe of ſuch Mirth. And, may I not ſay it? Look as God firſt created Man, in a Garden of Delight; He moſtly new creates him alſo, where the Voice of Joy and Gladneſs, Senſual as well as Spiritual, is heard. The innocent Mirth of a Chriſtian, caſteth a Luſtre on his Religion, and maketh it attractive. Removeth from it the Reproach of Sowrneſs and Aſperity. Forth-ſhews its Sweetneſs and Alacrity; whereof, Men that try it not, think it to be deſtitute. Yea, and as Cyprian and Juſtin of old, becauſe they think it to be deſtitute, they are unperſuadable to try it. Inſomuch, that Stoical and Monkiſh Auſterity, gives Occaſion of Reproach, and makes the Way of God to be blaſphemed. So far it is from adorning the Goſpel, from making it appear Amiable, and from winning Men to the Love of it. It was then when they that believed did eat their Meat with Gladneſs, that the Lord added daily to the Church ſuch as ſhould be ſaved! Moroſity was never other than a back Friend to Chriſtianity!

The Scruples of ſome others, do require p. 43that this be added; ſc. that, Acquaintance with God is not inconſistent with Darkneſs and Doubts of his Love. The Life of it, conſiſts not in Raptures and Extacies of Joy; which God gives, as, in abſolute Soveraignty and infinite Wiſdom, he ſees fit and pleaſes. How often do Children of Light ſit in Darkneſs and ſee no Light? Clouds of Witneſſes, are every where to be found; yea, the whole Sky of the Church, is full of them. Wherefore, in a word; the natural Sun maketh Gold and Silver, where it doth not ſhine with any Luſtre. And the Sun of Righteouſneſs riſeth on many with Healing in his Wings, to whom he doth not, of a long time, give rapturous Senſations of the ſame. Neither know they well what Spirit they are of, who think the holy One to be no Sanctifier, where He is not (at the ſame time) a Comforter!

§. 2. Of the Peace and Good, following Acquaintance with God.

The Hebrew Dialect takes Peace, for the whole Element of Goodneſs. For no leſs than all that is deſirable. Nor can the Gain of God's Acquaintance be ſuppoſed p. 44to be leſs. Omnia habet qi habet habentem omnia. To enjoy Him who is all Good, is to enjoy no leſs than all of it. Uncreated Goodneſs giving us its Acquaintance, how ſhall it not with the ſame freely give us all things? All that is neceſſary of created Goodneſs. God is Faithful, and his Acquaintance is thus Gainful. His Friends are Kings, as well as Prieſts; and richer than the Perſian Kings, who went a begging to Projectors to invent them more Pleaſures. Theſe are bleſt, with more than they can ask or think. But (becauſe Particulars are moſt affective) that we may be provoked, in the Faith and Love hereof, to purſue it with becoming Zeal and Vigour, attend we but theſe two Poſitions. Yet ſufficient, one would think, to reform the moſt Obſtinate in evil VVays, and to encourage the leaſt Reſolute in good Ones. The Lord clothe them with a Power which none may be able to reſist!

Poſit. 1 The Properties which commend this Peace are many. e. gr. 1. It is Ʋniverſal; One, which contains all; ſc. Peace with God, with Conſcience, with Creatures, and with Death.

p. 45Peace with God; with God, whoſe Wrath is Hell, and whoſe Peace is Heaven. A Peace, which the Apoſtle ſaith, paſſes all Ʋnderſtanding, Phil. 4.7. This follows Acquaintance with God. When Adam ſinned, Enmity was made; Enmity, that is a Reciprocation of Hatred. Chriſt Jeſus maketh Friendſhip, which is a Reciprocation of Love! And, how? Partly, by his Blood, ſatisfying God's Juſtice, and meriting his Mercy for us. Partly by his Spirit, mortifying our Malice, and reviving all Grace in us. Propitiating God to us, and qualifying us for God's Love and Acquaintance! Without the firſt, God would be a conſuming Fire to us; and without the other, we ſhould never conquer our Fear, or quench our Malice againſt him. But, by means of both, there's mutual Peace. The Peace whence do ſpring the ſweet Ones following;

Peace with Conſcience; one leſs known by the moſt accurate Deſcription, than by the leaſt Fruition. It can be but darkly ſhadowed forth, by the livelieſt Colours of Language; but faintly repreſented by Metaphors. What Calmneſs is to the Sea, what Serenity is to a Day, what Health is to a Body, that Peace of Conſcience is unto p. 46a Man! That, and much more. But, to ſuch as have felt the Terrors of Conſcience, this Peace will little need Letters of Recommendation. For, as thoſe do make a real Tophet, and give us Fire and Brimſtone to drink; this Peace maketh a very Paradiſe, and gives us of the Wine which is drank in the Kingdom of God. Wine, that maketh merry indeed, and in nothing terrified. Becauſe, as no Winds, ſave thoſe in its own Bowels, can ever move the Earth; no Troubles, but thoſe within a Man's own Heart, can ever break it. Now, it's the Royalty of God as King, to make War and Peace; and of God as Judg, to ſpeak either Trouble or Comfort. Wherefore, Conſcience as a Subject, and as an Officer, muſt hear what God ſaith; and ſpeak Peace, when he doth. And, Bleſſed are they who hear its joyful ſound! Unto them is given alſo,

Peace with Creatures. When Man rebelliouſly took up Arms againſt God, the Creatures loyally turn'd to fight againſt Man. It became them as Subjects, to eſpouſe the Quarrel of their Soveraign. And, as his Hoſt or Army to fight his Battels; all of them in their Courſes. This they did accordingly, from the firſt; and this they p. 47ſtill do. From the higheſt Cherubin to the pooreſt Worm, and very inanimate Particle of the Creation, all ſtand in Battel-array againſt us, till we lay down our Arms againſt their Lord and ours. But upon our Reconciliation to God, their War is ended; Angels Love us, all the reſt do ſome way ſerve us, none do Hurt us. The Stones of the Field, and the Beaſts, are Friends again with us; and that confirmed by a League, Job 5.23. The Sucking Child may play on the Hole of the Aſp; and the Weaned Child put his Hand on the Cockatrice Den; Iſa. 11.8. True; the Tameſt of them may Wound us, by accident; and the Wildeſt be our Death, by their natural Fierceneſs; but, neither of them ſhall ever break their League, and Hurt us. The King who commiſſioneth them, engageth, that they ſhall do nothing but what ſhall turn to our Good, Rom. 8.28. Inſomuch, that a Man Acquainted with God, dwells ſafe from fear of Evil, while he lives in the Place of Dragons, Prov. 1. ult. Nor is this all; there remains,

Peace with Death; which, conſidered in a natural Reſpect, is a Rending aſunder Soul and Body; the things whoſe Union, is the neareſt and deareſt in all the Creation. p. 48And conſidered in a Penal reſpect, is Caſting into the Fire prepared for the Devil and his Angels; for, what leſs is Sin's Wages, which is Death's common Name? In both reſpects, it will be acknowledged to be a King of Terrors. A Dread Soveraign, to all over whom it doth Reign. But, the King-on-Zion-Hill is He who alone doth great Wonders; and, for his Favourites, Bindeth this King of Terrors in Chains, this cruel Prince in Fetters of Iron. Saying, Touch not mine anonited, and do my People no harm! Yea, not content to foil this Apolluon, and deſtroyer, as an Enemy; He changeth its Nature, and makes it a very Friend unto his Friends. Death is Yours, ſaith the Apoſtle to ſuch; that is, your Friend and Servant. Thus Catholick, is the bleſſed Peace that we ſpeak of; with God above, with Conſcience within, with all the Creatures in this World, and with Death our Exodus, or going out of the World. Another Property of it is this;

2. It is a Fruitful Peace. All manner of Fruit it bears. Fruit of Praiſe unto God, and of Profit unto Men, and of Pleaſure unto God, Men, and Angels. Hence, is that Joy in Heaven made, over one Creature p. 49who, acquainting his Soul with God, Enters into this Peace, Luke 15. Yea, hence it was, that, Jeſus Chriſt grudged not the Blood of his Croſs, to purchaſe this Peace. Blood which he would not have ſhed, but for one of ſuch Benefit as paſſeth all Ʋnderſtanding; ſo the Apoſtle ſpeaks of this Peace, and, ſo by the foregoing Property this appears to be. Wherefore, I proceed;

3. It is a Durable Peace. If any thing, Immortality muſt enhanſe Value; Everlaſtingneſs muſt make things of Value to be Invaluable. And as for this Peace, it is Eternal, if Divine Truth be Inviolable. Hear it ſpeaking in Iſa. 54.10. The Mountains ſhall depart and the Hills be removed, but my Kindneſs ſhall not depart from thee, neither ſhall the Covenant of my Peace be removed, ſaith the Lord that hath Mercy on thee. And in Jer. 32.40. I will make an Everlaſting Covenant with them, that I will not turn away from them to do them good; and I will put my Fear in their Hearts, that they ſhall not depart from me. Aſtoniſhing Grace! I willnot, and They ſhall-not! This Peace is as much ſtronger than Adam's, as God with us in our Nature is ſtronger than that earthly Father.

p. 504. It's an Incomparable Peace. Rarity, addeth Sweetneſs to Honey; and the good things which are not to be Matched, are hard to be Rated. But, is this Peace to be parallel'd? What, did God ſpare one of the Angels that ſinned? Did He excuſe one from the Chains of Darkneſs, and reſtore him to Peace? Was ever our God, the God of a Second Peace, before? The Angels Peace did not Coſt the Price wherewith ours was Bought. It was not by the Blood of Jeſus, that they were made nigh to God. It was their Happineſs not to want a Peace-maker, it is our Happineſs to have one, and one no leſs than Immanuel. Wherefore, conſequently,

5. It is an Admirable Peace. Our Saviour himſelf, doth expreſs his great Wonder; Joh. 3.16. God So Loved the World. The holy Angels pry into it, foreign.with very Aſtoniſhment, 1 Pet. 1.12. Aſtoniſhed at the Peace, which God's bleſſed Son died to make for rebellions Servants. The Supream Judg died to make for Malefactors. Never was Love like this Love; it paſſeth all Ʋnderſtanding. And never was Peace like to this Peace, the Knowledg whereof is high, we cannot attain it. In the Day of Judgment, wherein it ſhall p. 51be fully Manifeſted, God will be admired in his Saints. i. e. Admired by Joying-Angels, by Envying-Devils and Reprobates, and by Praiſing-Saints themſelves, for the Glory of the Peace to which He advanceth them. Nevertheleſs, miſtake not this, as though, before that Day, we were to have little Peace; but know that, in Truth,

6. It is a Preſent Peace alſo. You are no ſooner Acquainted with God, but it is Yours. You have the ſure Grant of it, tho you have not ſo ſoon the ſweet Senſe of it. There is no Condemnation to them that are in Chriſt, though their Fear be that there is nothing elſe to them! Nor is it unworthy of notice; that, this is never queſtioned by them in their Extremities; but, that, if they do Believe in Jeſus Chriſt, they are Juſtified by the Faith of Chriſt. And, if their ſuſpected Faith be ſound, their Joy ought to be Ʋnſpeakable and Full of Glory. Moreover, as paradoxal as it may ſeem, I add concerning it, as it is in this Life;

7. It is a Joyful Peace, and a Glorious. So the Poſſeſſors (than whom the Earth hath not more credible Witneſſes) do proclaim. We have Peace with God; And what p. 52then? We Rejoice, and not only ſo, but we Glory, Rom. 6.1, 2, 3. We Rejoice with Joy unſpeakable, and full of Glory, 1 Pet. 1.8. They know that they Ought, and they Chide themſelves for the Delinquency, when they do not; Why art thou Caſt down O my Soul? why art thou Diſquieted? Pſal. 42. ult. q. d. Why doth not the Wine of God's Peace, Chear thy Heart? Why doth not its Oil, make thy Face to ſhine? Are Guilts thy Trouble? God pardons the Penitent. Are Luſts thy Plagues? God ſubdues them in thoſe that ſeek to Him. Infirmities remain; but God is Healing them. Enemies remain; but God is Conquering them. Temptations remain; but God is Rebuking them. Sufferings remain; but, God is Sweetning them. Not ſuffering them to be uſeleſs; or to be unto other than very good Purpoſe; as, of Inſtructing my Mind, Humbling my Heart; Checking my Sin; Exciting my Grace; Making me more ready for Glory. Let them be miſerable that can be Miſerable, ſaith Luther; my Peace is made with God, and I cannot be Miſerable. In ſhort; Joy, is a Tree of Life; and God's Peace, is Joy; his Peace on Earth is ſo. If any Temporal Good be Denied us, this p. 53takes off the Deſire of it. If any be Delayed, this makes to wait the Time of it. And whatever is Granted, this Sweetens the Uſe of it. No ſuch Anodyne is to be found, no ſuch Medicine as the Peace of God. This Peace He giveth to ſuch as Acquaint themſelves with Him, in the Houſe of their Pilgrimage. As to what more He giveth of his Royal Bounty, when He takes them up into his own Houſe above, this only ſhall be ſaid for their Conſolation; It vaſtly tranſcends our Comprehenſion, and, the one half cannot be told.

Poſit. 2 The Gift of this Peace to all that are Acquainted with God, is unqueſtionable. Even ſelf-evident; and needing no Proof. Heathens knew, and taught the moſt certain Welfare of Men acquainted with God. Plutarch and Seneca do blazon it. Account God the ſupream Rewarder, and Reverence him accordingly; then ſhalt thou have all Good, and fear no Evil, ſays the firſt. He is ſure to be a Free-man, that kindly ſubmits himſelf to God his Soveraign, ſaith the other. Deo parere eſt Libertas. Senec. de Yit. Beat. Yea, the Devil, of old, did acknowledg it; Job 1.9. Doth Job Fear p. 54God for nought? Haſt thou not made an Hedg about him? The Father of Lies ſpake this truth, though for his own Ends; q. d. All the Powers of Hell cannot break his Peace, that is a Friend of the God of Peace. As many as do know God, they proclaim Him to be thus Good; and no ſmall part of the Scriptures conſiſteth of their Proclamations! Beſides, how doth the Nature of God certify it? God is Love, and Goodneſs is his Delight. And is it poſſible, that infinite Bounty ſhould leſs richly feaſt it ſelf with its Redeemed? How ſure doth the Divine Word make it? How faſt doth the Oath of God bind it? Heb. 6.17. How ſolemnly does He in Baptiſm, and the Lord's Sapper confirm it? Unbelief would be almoſt as impoſſible, as it is unrighteous, if all this were duly weighed by us! I therefore haſten to my principal Buſineſs; which is,

Exhortation.

But, after all that hath been ſaid, needs any Man to be preſſed, to acquaint himſelf with God? What, is there any Man that believes not this Report? Or, believing it, p. 55will dare to deny or delay ſeeking his Peace with God? Jacob hears that Eſau is coming againſt him, and he ſtraitway ſendeth Preſents, and maketh humble ſubmiſſion. Adonijah fears the Effects of King Solomon's Wrath, and flies to the Horns of the Altar. The King of Aſſyria no ſooner falls under King Ahab's Power, but Meſſengers are ſent with Ropes about their Necks, to beg his Peace. In our Saviour's Parable, a King that has ten thouſand Men, heareth of one who hath twenty thouſand, coming forth againſt him; and was ſo wiſe, that while he was yet far off, he ſent and treated for Peace. The Men of Tyre and Sidon diſpleaſe Herod; and they delay not to find an Advocate, and make a Suit for Reconciliation. What! ſhall the Peace of breathing Duſt be ſo haſtily ſought, and may any Man be ſuppoſed to be yet averſe, or ſo much as unreſolved to ſeek God's Peace? Yes, ſurely; and (of Faithfulneſs unto God and your ſelves) I muſt ſay thus much: The Viſible Church, as well as the World, exercet Hiſtrioniam, does diſguiſe and act Parts. Two ſorts of Men comprehend all the Living; ſuch as are wholly averſe from God's Acquaintance, and p. 56ſuch as are culpably defective in their Affections and Actions for it. I except not ſuch as ſit under Ordinances of greateſt Light and Power; wherein they have moſt of Sunſhine and of Thunder. He who looks down from Heaven on us, to ſee if we underſtand and do ſeek God: He ſeeth that all are gone aſide, and gone off from him, either totally, or in ſuch part as I have ſaid. And, with both he hath a juſt Quarrel, and a Fearful. With both therefore, is the Buſineſs of every Ambaſſador; and to each of them I direct my Exhortation.

The Lord convince both, of the Matter of Fact, that it is thus with them; and of the penal Evil of it; that it is their horrid Sin, and deepeſt Miſery to have it ſo. The Lord ſo prepare, and incline the Hearts of both, to take his Counſels; which are not more truly, or more evidently, to our Duty than to our Intereſt, Temporal and Eternal. In ſhort; The Lord's Voice thus crieth unto both, and the Man of Wiſdom ſhall hear and do; and thereby hear and live!

Exh. 1 Awake; get out of the Bed of your Sloth; pull aſide the Curtains you have p. 57drawn about you, to keep out the inviting Light. The fooliſh Virgins ſleep, and the Wiſe do ſlumber. Both, in different Degrees, do bind up their ſpiritual Senſes. So that, by the former, nothing of God is Heard, Seen, or Felt, from Morning to Night; and, by the latter, very little! Dream, they do both of them; but Reaſon and Argue, in this Temper they cannot. And, as from ſleeping Sampſon, the holy Spirit departs from them! But, Sirs, Sleep not you, as do others! Be not of them, of whom God doth complain, that they do not ſtir up themſelves; but, even as a Mad-man in a Storm, do ſleep on the top of a Maſt! Live not thoughtleſs and careleſs of God, as one with whom you have not to do! nor deſire to have to do. Say not to Him in practice, Depart from us! Be gone out of our Minds and Hearts! But, as the Spouſe, Now will I ariſe! As the Prodigal, when come to himſelf, I will ariſe. As the poor periſhing Lepers, Why ſit we here till we die? The Eaſe of ſpiritual Sleep, is ſhort; the Midnight-Cry ſoon breaks it. The Venom of it is mortal; nothing more deadly than Sleep in a Lethargy. In a word; Nothing ſlayeth p. 58Sinners, or woundeth Saints, more than Sloth. In ſacred Things, he who is not doing, is undoing; whoever is not buſy, is not holy. And of them who are ſo, every ſlothful Servant is more a Thief than a Servant. The ſlothful in Buſineſs, is Brother to the ſlothful out of it. God's Acquaintance is both entred and exerciſed by Diligence. Memorable is the Royal Pſalmiſt's word, Thou haſt commanded us to keep thy Precepts diligently.

Exh. 2 Think; ſtrain your Minds in the Thoughts; Commune with your Hearts frequently and ſeriouſly, concerning the Excellency and Neceſſity of God's Acquaintance. Being come to Thinking, beware of miſpending your Thoughts; by whoſe waſte, not a few Souls are loſt. The Number being great, who mind little of Religion more than the Husks. The Formalities, which ſwallow up many Mens Care, are, in Reality, no more. And in fiery Contentions about them, the moſt do ſeem rather to diſgorge their Malice, than to diſcharge their Conſcience. For, what Conſcience can dream, either, that any Way of Religion can pleaſe God, p. 59without Acquaintance with Him? Or, that Difference in thoſe Notions and Practices, which conſiſt with his Acquaintance, is not very tolerable without Strife and Variance? Wherefore, ſhake this Viper off from your Hands; away with the Serpent and take Fiſh, away with the Stone and take Bread. Look to the End of the Commandment, which is Charity out of a pure Heart, and a good Conſcience, and Faith unfeigned. Mind you the Soul and Body of Religion; be leſs intent upon the Garb and Dreſs. Be a thouſand times more careful to excel in Acquaintance with God, which all do agree to be Saving-Religion; than to promote this or that Opinion, about which Men of unqueſtionable Integrity cannot agree, whether it be from Heaven, or of Men! Of theſe Things put your ſelves in remembrance; You were created to be acquainted with your Creator! Your Conſcience, his Envoy in your Hearts, tells you this. Your Minds were given you to know Him; and your Wills and Affections, to Chuſe and Love Him. The Son of God was ſent to die for you, and his Spirit is ſent down from Heaven to p. 60live in you, that ye might be acquainted with God! And, if you refuſe to be ſo, you vex God the Holy Ghoſt, and put God the Son to open ſhame. The Helps vouchſafed in the Goſpel for God's Acquaintance, are incomparably greater than thoſe afforded under the Law. So that if you improve not your Advantages, you receive greater Damnation than Old-Teſtament Sinners. Your Sin is aggravated, and your Sentence will be ſo. God's Acquaintance, is great Gain; and all the World without it, is Vanity and Vexation. If you enjoy not God, the moſt deſpicable Inſect enjoys as much as you; and if you do enjoy Him, the higheſt Cherub enjoys no more than you. In God's Acquaintance there is great Reward, even upon Earth, where there is leaſt of it. If acquainted with Him, you can have no Wants, but he will ſupply them; no Loſſes, but he will repair them; no Combats, but he will be Second, yea Principal in them; and make the Victory as ſure as the Fight. In ſhort; Without God's Acquaintance, no Sin will die in you, and no Divine Grace will live. Without this Acquaintance, Enmity to p. 61God will be bewrayed; or, if buried, buried alive. Heavenly Vertue, and Love of God, will not be ſeen in you; or, if it be, it will be ſeen to be but painted, not engraved. He muſt be a Man of ſuch Thought, that is ever acquainted with God. With ſuch Thought, his Heart muſt ſtir him up, and his Spirit muſt make him willing! Exod. 35.21.

Exh. 3 Reſolve; purpoſe; let a Vote paſs in your Souls; and deliberately Deſign, to get and encreaſe Acquaintance with God. Reſolution is the only generous Iſſue of Thought. Which, hath never been rightly fixed upon our Objects, or into our Hearts, when it is barren, and bears it not. Determine now, therefore; and fully engage to purſue Acquaintance with God. Always to conſult, is as bad as never to conſult at all. For, what is Conſultation without Action? And what can be either acted before it's attempted, or be attempted before it be reſolved? In vain I ſpeak, and in vain you hear any further, if this Reſolution be not firſt ſettled! If your Wills remain ſtill in ſuſpence, and you halt between two; between p. 62God's Friendſhip, and the World's; it were more expedient that I ſhould ſit down and weep over you, than preach on, and direct you to what you intend not. The Ark of God, and the Idol of Philiſthia, could not ſtand upon the ſame Altar. Neither can a Choice of God's Acquaintance and the World's, conſiſt in the ſame Heart. Heaven and Earth be not ſuch Equals, as that they ſhould compound, and agree to take equal Shares in our Affections. So that if any thing be done to purpoſe, to this Effect muſt be your Language: What have I to do any more with Idols? I do renounce them; with full purpoſe applying my ſelf to ſeek God's Acquaintance. I am on and off no longer now, but fixed. I ſee the Neceſſity, and ceaſe from the Impertinence of pleading Difficulty. Let it coſt me right Hand, and right Eye; they ſhall go, if need be! I will not give over ſeeking this Acquaintance, though I die. No Man comes into God's Acquaintance and Favour, till he is made thus willing in the Day of his Power!

p. 63Exh. 4 Hope the beſt; if your ſpiritual Hands hang down, and Knees be feeble, yet lift them up; Hope even againſt Hope, that, as much as you have provoked Him to Vengeance, God will, now, bring you to his Acquaintance. That, now he has given you to Will, he will alſo ſtrengthen you to Do, all that is neceſſary. Humble you much, with the afflictive Thoughts of your long Enmity unto Him. But, join not with the Tempter, againſt your ſelf and your ſo gracious Father. Do not tell your ſelves, that you ſhall never ſee any Good come of your good Purpoſes. That, they are in vain; and 'tis not likely, that the Majeſty ſo Holy, ſhould ever be propitiated to you, or you be made ſutable or acceptable to Him. But, that, as when He was willing, you would not be reconciled; ſo, now that you are willing, he will not incline to Friendſhip. Give him not ſo inſolently the Lie, with your Mouth or Hearts; and abhor the thought of his being unreconcilably angred, or, your being unalterably wicked. Tell your ſelves the truth; He is not implacable by p. 64the Oblation of his Son, nor are you unreformable by the Power of his Spirit. A Spirit, which he hath promiſed to give unto them that ask; as you are now reſolved to do, and that without ceaſing. No Man came ever into God's Acquaintance, without this Hope and Confidence; that, There is Forgiveneſs with him!

Exh. 5 Seek as for Silver; ſearch as for hid Treaſure, for the ſound Knowledg of your Righteouſneſs, your Strength, and your Steps. Hope, is a Spring of Motion; and unto nothing more concerning than this, can it move you.

Your Righteouſneſs, is Jeſus Chriſt. His Righteouſneſs, is the true and only, that ſatisfieth for Iniquity, and meriteth Mercy. The great Apoſtle proteſts, againſt Truſt in any beſide. Though, after his Converſion, he was a ſort of incarnate Angel, he dared to plead no other Righteouſneſs at God's Tribunal. Knowing all other Garments to have both Defects and Defilement, he declareth the Righteouſneſs of God's Son, to be the Robe of his Salvation, Phil. 3.7, 8, 9. p. 65Natural Conſcience, as ſoon as it's awake, cries out, What ſhall I do to be ſaved? But, as ſoon as its Eyes are touched with the Eye-ſalve of the Goſpel, it ſees, that, It can never be ſaved by what it will ever be able to do! When we have done all, we are unprofitable Servants.

Your Strength is the Holy Ghoſt. We have no more Juſtifying Righteouſneſs than we receive from Chriſt; nor any more ſanctifying Righteouſneſs than we receive from the Holy Ghoſt. The Spirit helpeth our Infirmities. Look over the Goſpel, you will find him entituled to all. To all Grates, as the Worker of them; to all Duties, as the Aſſiſter in them. He it is, that works all Good in us; and by whom we are acted when we do what is Good. The Body is not more dead and unactive without the Soul, than the beſt Soul is without the Holy Spirit. Without him we can do nothing. No Man can call Jeſus Lord but by the Spirit.

Your Steps (thro Chriſt, and by the Holy Ghoſt) to God's Acquaintance, are theſe. e.gr. Painful Senſe of your want of it; for, Bleſſed are they that mourn. Longing deſire after it; for, Bleſſed are they that hunger p. 66and thirſt. Humble Acknowledgment of your Weakneſs, and diſability to raiſe your ſelves to it; for, Bleſſed are the poor in Spirit. Like acknowledgment of your being unworthy that God ſhould raiſe you up; for, we are Ungodly, as well as without Strength, and leſs than the leaſt of God's Mercies. Faith of God's Power and Readineſs, in his Goſpel-way, to raiſe you up to it; for, He that cometh to God, muſt believe that he is, and is a Rewarder of them that ſeek him. Faith of his Willingneſs, with his Acquaintance, freely to give you all things; for, ſo is his Promiſe, No good Thing will he withhold from the Upright. Laſtly, Humble Boldneſs in the Faith aforeſaid, to truſt and ſerve Him; for, ſo is the Divine Preſcription, Let us come boldly to the Throne of Grace. When you are come boldly thither, you muſt lay down the Body before you can get higher: For, it is ſo high, that the next Step is Glory, ſaith one of Note in the Church. Theſe things, Bind on your Fingers, write on the Table of your Hearts! Praying inceſſantly, that by the Holy Spirit's ſtrengthning Power, you may ever take theſe Steps; and through Chriſt's meritory Righteouſneſs, be accepted in them. p. 67For this, keep you praying with all Prayer.

Exh. 6 Sanctify a Faſt; ſome Time ſet apart, and go Vow unto the Lord to be his; ſolemnly give your ſelves unto him; preſent your ſelves living Sacrifices. With what ſolemnity is the Nuptial Bond entred, every where in the World? With what Solemnity is a Coronation-Oath taken? Yet, what is the Pleaſure of the one, or the Honour of the other, to that of the Covenant of Grace? The Covenant, by which our Maker becomes our Husband? And, we are made Princes! How congruous is it, that the Day of our entring it, ſhould be kept with greateſt Solemnity, and ſignalized as a Day never to be forgotten! That, every one joined to God therein, ſhould all Days of his Life moſt joyfully commemorate it; ſaying, This is the Day whereon I renewed my Baptiſmal Covenant! Was married to my God, was crowned with the Honour of his near Acquaintance, and enriched with all Peace and Good! Thanks be to God on every Remembrance!

That this Renewal of our Baptiſmal Vow is needful; and the Repetition of it, upon all proper Occaſions, none can queſtion. p. 68The Examples that commend it, and the Reaſons that enforce it, are well known. I ſay but this; God, though no Debtor at all to us, pleaſeth by Promiſes of Free Grace, in effect, to become one. Men love to have their Favours free; are impatient of being fettered by Promiſes unto their Alms-fokls; and do reſerve to themſelves a Power of revoking their Charity at Pleaſure. But, God is Love; and ſuch, that, tho all his Bleſſings be Gifts, he condeſcends to be engaged for the conferring of them; and allows them in a Senſe to have the Quality of Debts. In ſhort; tho his Word is eſtabliſhed in Heaven; and with Him is no ſhadow of turning; yet his Mercy is ſecured by Covenant, and his Covenant ſecured by Oath. Even, the higheſt Oath, by his Life, and by his Holineſs. What then? Shall we, who are Debtors, the deepeſt; we, whoſe Gifts unto Him, all are Debts, and ten thouſand times leſs than our Debts; We, whoſe Hearts are falſe, and need be fix'd and faſtned; ſluggiſh alſo, and need to be quickned; ſhall we think much to be bound in Vows? Or, ſhall we dare to truſt our Treacherous Spirits without them? What Bands and Cords can be too many p. 69for us! Surely it ſtands us upon, by theſe Vows, as ſo many Girdles of Truth, to bind on us the whole Armour of God; if, breaking off our old Agreement with Hell, we would enter and maintain Acquaintance with God! And thus doth every Penitent, who attends the Overture made by his Redeemer; Let him take hold of my Strength; that he may make Peace with me, and he ſhall make Peace with me, Iſa. 27.5.

Exh. 7 Pay your Vows; prove what is the good, and acceptable, and perfect Will of God; be not content to keep you from preſumptuous Sins, unleſs the Words of your Mouth, and the Meditations of your Heart be acceptable in the ſight of God! Vows turn to a ſad Account, unleſs, being bound, you do thus Obey. Taking heed of Gnats, as well as of Camels; of Moats, as well as of Beams. Ambitious to pleaſe, to well-pleaſe, yea and to beſt-pleaſe God. Your Minds proving what doth do ſo, by ſtudying it out; your Wills, by embracing it; and your active Powers, by practiſing it. Practiſing it to the beſt of your Light, and to the utmoſt of your Strength; with all your Mind, and with all your Soul. For, as fair as the p. 70Tree of Knowledg is to look on, the Tree of Life is the beſt to feed on. And if practical Holineſs be not the Life of our Religion, our Judg will abominate our Heads of Gold upon Feet of Clay. Follow you therefore the Apoſtle's Rule, (too hot for Hypocrites to hold;) Whatſoever things are True, are Honeſt, are Juſt, are Pure, are Lovely, are of good Report; if there be any Vertue, (i. e. any more vertuous than others) if there be any Praiſe, (i. e. more praiſe-worthy than others) Think on theſe things, theſe things do! It is true, and a moſt comforting Truth; that, in our weak and tempted State. God will not reckon every Sin a Revolt! That which we diſallow and deplore, He will not vindictively remember. As Amity between Princes is not broken by what is done by Pirats, if they are not countenanced by ſupream Commanders; ſo, our Acquaintance with God is not broke, by every inordinacy of the inferiour Appetite, if it be not indulged by the ſuperior Faculties. If the Will doth the mean time conſent that the Law is Holy, Juſt, and Good, and calls to the Ʋnderſtanding for Arguments againſt the breach of it; if the Mind and the Heart p. 71do defy the Sin, the Sin doth not then break our Acquaintance. But otherwiſe; it worketh in our Souls a Dread and a Diſlike of God. It maketh that we neither dare, nor deſire to approach him. And, cauſeth, on God's Part, a ſad Reſtraint, and ſuſpenſion of Grace and Peace, as to the uſual degree of Communication. Who knows not what David's Bones felt, for his Sin of this ſort? And, who is he, that hath not himſelf dearly ſmarted for it? Or, who, that knows God, wonders at it? He will be Juſt as well as Merciful in his dealing with his own Children. And will make them to know, that he can endure no Sin in them, that they are able to endure in themſelves! Sin againſt Knowledg, being Death to Acquaintance! Which, if we would maintain effectually to our Peace, we muſt walk as we are taught by Divine Grace; denying Ʋngodlineſs and worldly Luſts; i. e. refuſing aſſent to their lying Suggeſtions of Pleaſure and Profit; and refuſing Conſent unto their importunate Solicitations. Behaving our ſelves ſoberly, in the Duties of our perſonal Capacity; Righteouſly, in relative Duties to Men; and Godly, in the Duties of immediate Intercourſe p. 72with God. Then may we, in Peace, Look for the bleſſed Hope, and the glorious appearing of the great God and our Saviour, Jeſus Chriſt!

Thus Lived, and for this looked the rare Chriſtian, whoſe Deceaſe hath occaſioned this Diſcourſe. A Chriſtian much more in Truth than in Appearance. One of an acquaintance with God, that bare few Leaves with much Fruit. Soveraign Grace moſt richly adorned her Perſon; but my Skill ſhall not be ſtrained to garniſh her Tomb. Only, as in the Place of a laſt Exhortation, I add thus much, not as Panegyrick, but as Sermon. Of the Honour of her Parentage, of the Beauty of her Perſon, and other common Gifts, which do not make known God's Love or Hatred; I ſay not any thing. Eccleſia, haec, tanquam ſupervacanea, dimittit; ſaith an Antient Biſhop. Though, in the World theſe do make great Figures, the Church takes them for no more than Cyphers. This only I exhort; The things which ſome of you have ſeen in her, more of you have Heard, and all of you ſhall Now-Hear, theſe things Seek, and theſe Do, and the p. 73God of Peace ſhall be with you. A ſummary of them, as for ſome Years I have both Heard and Seen them, I give in few words; and in no more than theſe particulars.

Spiritual Ʋnderſtanding. Extenſive Knowledg of Revealed as well as of Natural Religion; Intenſive, of Clear as well as of true Light; and Applicative, taking all that God ſaith as ſpoken to ones ſelf, as well as to others. This is what is wrought by the Ʋnction, which God's Children have from the Holy One. This is the Wiſdom that is unto Salvation. This was eminently in Her of whom we ſpeak, a Guide unto Duty, and a Keeper therein; a Judg condemning for Neglect of Duty, and a Lictor, puniſhing for all done amiſs. Other Light, is but Ignis fatuus; other Knowledg, but Learned Ignorance.

Holy Affections. Holily Directed, by the Dictates of an informed Judgment; holily Set upon deſerving Objects; and holily Proportionated, according to their various Degrees of Goodneſs, and Deſerts. Theſe Affections, are our Souls Feet, and Wings; in Actions Natural, Civil, and p. 74Religious, theſe are the things that move us. Inſomuch, that while theſe are Naught, we cannot do the leaſt Good. But, when theſe are Rectified, in the Goſpel Senſe we are Perfect, and throughly Furniſhed unto every good Work. The Father and the Faſhioner of Spirits, ſo regulated the Affections of this his Servant's Spirit; that, Enemies, if ſhe had any, would confeſs them to have bin ſet upon the One thing neceſſary! and ſo ſet, as hath been ſaid!

True Diligence. Such as ſtirs Promptly, as Flames do Aſcend; Earneſtly, as for Life, with all Violence and with both Hands; and Inceſſantly, as Waters flow from Fountains. Such was her Induſtry in Sacred Affairs. Unto them, her Inclination prevented Human Perſwaſion; and in them ſhe appeared to be none of that ſad Multitude who ſo Pray as though they cared not whether they ſped; and ſo Hear God's Word, as though they deſired nothing leſs than to Profit. Who ever ſaw her in Prayer, but moſt Fervent? in Hearing, but moſt fixedly Intent? A moſt uſeful Pattern to the Congregation wherein ſhe Worſhipped. p. 75Her Perſeverance in this, was unfainting to the laſt; her Spirit was Willing, when her Fleſh was Weak. The very Day before her Aſcenſion, how eagerly did ſhe Point, when ſhe could not ſpeak; and make Signs when ſhe could utter no Words, to have Holy Prayer put up? There was no extinction of the Fire upon her Altar; it Aſcended with Her.

Exemplary Patience. A Silently-ſubmitting one, as that of David, who was Dumb, becauſe it was God who ſmote him; a Thankfully-Accepting one, as that of Job, who Bleſſed God Taking away good things, as well as Giving of them; and a Chearfully-Receiving one, as that of the Apoſtle's, who Gloried, or Rejoiced in Tribulations! In all her Moanings, throughout her long Sickneſs, I heard no Murmuring! But a perpetual Acknowledgment of the Divine Goodneſs, in Mitigating her Pains, and Moderating her Sorrows!

Profound Thankfulneſs. Cordial, when the Heart is by Gifts made an Oblation to the Giver; Oral, when the Mouth is made a Trumpet of his Goodneſs; Practical, when p. 76it's made the Buſineſs of our whole Life, to give him the Glory of his Bounty. This, which is the Soul of all Religion, was conſpicuoſly the Exerciſe and Delight of her Religious Soul.

Ʋniverſal Godlineſs. The higheſt and moſt ſolemn Reſpects toward God, as the Firſt Cauſe, aſcribing all Good unto Him, and Truſting Him for all; as the Chiefeſt Good, Reverencing of Him and Delighting in Him; as the Supream Power, ſubjecting us to his Authority, and yielding Obedience to his Laws; as the Laſt End, Glorifying Him in all Things, and above all Things! O happy Days, when there ſhall be found many ſuch manner of Perſons, for all holy Converſation and Godlineſs!

Chriſtian Charity. Of Pity, towards God's Enemies; of Pardon, towards our own Enemies; of Complacence in good Men; of Benevolence to all Men. This was her Sweet and Gentle Temper, her Kind and Meek Spirit! A Temper moſt Delightful to her ſelf, moſt Beneficial to all about her, moſt Like unto God, and moſt Acceptable to Him!

p. 77Excellent and regular Moderation. Such Government of the Affections, as keepeth from being brought under the Power of any; either in the Purſuit or Ʋſe of things Temporal. That, wherein the deſiring Appetite, is, with Sobriety and Temperance, reſtrain'd from inordinate Pleaſure; and the angry Appetite, is, with Fortitude and Patience bridled from unrighteous Wrath. That, whereby we are enfranchiſed from Captivity unto Senſe, and have Spiritual Dominion eſtabliſhed over our Brutiſh part. That, whereby we are Crucified to the World, and the World is Crucified to us, as the Sacred Writer ſpeaks; q. d. the Love and Fear of the World is regulated in us; ſo that it can no more ſeduce or Terrify us. That, through which Chriſtian Souldiers, get the Maſtery over the bloody Conſpirators; this World (their Tempter) and the Body (their Traitor.) Surrounded with Riches and Honours, and in a Proſperity, full of Temptations, as Nilus of Crocodiles, this Moderation of her's, was well known! In our lower ſtations, of fewer Blandiſhments and Provocations, may our like Moderation be known unto all Men!

p. 78Hope to the End. Aſſent to the Truth of the Goſpel of Chriſt; Reliance upon the Goodneſs of God reconciled by Him; Expectation of the promiſed incorruptible Inheritance; and all three maintained unto Death. Of the many Months, whereof I was not abſent from her Chamber many Days, never could I diſcern her Hope to be departed. Nor ever heard her complain, that it was Departed. Indeed, the beſt Hope ſometime lieth Proſtrate; Abraham, was not always Abraham. When it was worſt with her, it was no worſe than with Job, in whoſe words ſhe expreſs'd it; Tho He Slay me, I will Truſt in Him! He knows the Way that I have Choſen! It's not every dark-Cloud, that maketh Night; nor every ſad-Doubt and Fear, that is to be named Deſpair. This therefore I teſtify; I have oft ſeen her Troubled, but not once Diſtreſſed; often Perplexed, but not once in Deſpair! May all that hear this, have ſo wellbuilt Hope in their Death! Then, how terribly ſoever the old Serpent may Hiſs, mortally it ſhall not Sting! Whereof, I am much the more confident, becauſe of that wherein ſhe peculiarly excelled,

p. 79Conſpicuous Humility. A Mind, of low thoughts of her Self; a Will, of no deſire to be thought more highly of than is meet; a Language and Behaviour convincingly ſhowing both. No, Obſervation, or Reading of mine, hath given me to know the Saint, wherein Humility had its more perfect Work. But, hereof ſo much is known, that no more ſhall be told. This only is ſuggeſted; it's nothing but Acquaintance with God, that can truly Humble or Comfort Men and Augels. This it is that maketh Seraphims to cover their Wings, Feet, and Faces; and to feel a fulneſs of Joy and Pleaſures for evermore in ſo doing. Which, it is moſt reaſonable to believe, ſhe is now enjoying with them. Inſomuch, that I am bold thus to conclude; I would to God that not only I, but alſo all that hear me this Day, were both almoſt and altogether ſuch, as it is meet to believe this great Lover of her God was; except but her Infirmities, which ſhe ever bewailed, and Tribulations, through which ſhe Paſſed into the Heavenly Kingdom! Amen.

FINIS.

End of the text · Daniel Burgess, The Way to Peace (1695)