The Real Christian, Tract · Chapter 6 (4 of 4)

The Real Christian · Tract · Chapter 6 (4 of 4)

p. 282Fifthly, Suppoſe, ſaith the poor Chriſtian, I ſhould draw up the Concluſion, and ſay, Chriſt is mine, my ſins are pardoned, and if this ſhould not be true, where am I then? hath not this been the caſe of many a hypocrite and unſound believer? have not they thus ſaid, and thus believed, and after all prove rotten? and may it not be my caſe as well as theirs? for they appeared to have more than I have: theſe examples make the real Chriſtian to tremble, he dare not ſpeak or think ſuch high things, for fear his fall ſhould be more dreadful. How Satan can work in all theſe, I do not mention, I will not multiply Heads.

p. 283Sixthly, To draw up this Concluſion, Chriſt is mine, forgiveneſs is mine, will require the aſſiſtance and teſtimony too of that good Spirit; when he helps the Soul to make his Syllogiſme indeed, the Soul ſhall be able to draw up his Concluſion, according to his Premiſes. He is called the Comforter, and this his Office none can perform but himſelf; if others help, it is a he conveys himſelf by them. Such is the work of Converſion, from the firſt work of Illumination to the laſt; all the things that come within the compaſs of a real Chriſtian, they do all depend upon the Spirit of God: Men ſhall know, it is not their great learning, high parts, &c. that can do any thing belonging to a real Chriſtian, without the Spirit of God: His work doth not depend upon the greatneſs of mens abilities, God hath no need of them; yea, we find, that as great parts hinder men from ſound converſion, (that is a low thing, fit for Mechanicks) ſo where men have by the work of Gods Spirit attained to ſaving Grace, their great parts have been great hinderances to their ſetling and comfort: Many a poor ſincere Chriſtian, whoſe natural abilities are but low, ſhall be able to draw up the Concluſion and walk in the comfort of it, that Chriſt is mine, when other great heads, though they have Grace, ſhall not be able to reach it; their excellent parts do but help them to be the more acute Diſputants againſt themſelves, ſnarle, and baffle themſelves: No fleſh ſhall glory in his preſence, 1 Cor. 1.29. Hence we have known great Scholars, able Divines, have been glad to confer with, and liſten to the experiences of plain Chriſtians in theſe caſes: Thus the eye hath need of the hand, 1 Cor. 12.21. yea, of the foot.

Seventhly, Many Chriſtians muſt have their ſetling, and aſſurance come in their way, which they have ſet down; they chalk out Gods path for him; they muſt have their comfort and evidence, as ſuch a Chriſtian had it; may be in an abſolute promiſe, without any condition expreſſed, (this was the only way of evidencing which ſome cried up, and all aſſurances that came not this way were not p. 284valued) this would take up ſome paper to handle that queſtion, which did ſo unbottom many ſerious Chriſtians; it would be too long to treat of it here: but thus divers have lain looking for, and liſtning after ſuch a word, ſet home by an impulſe of the Spirit, and all other wayes of evidencing are neglected: to draw up a mans evidence by ſyllogizing, taking firſt the word, then applying that word to my heart, and if my heart anſwers the word, then conclude, thus or ſo of my condition; this was cryed down, as being no ſure or ſound way of evidencing: Hence many poor, but ſincere Chriſtians, were afraid, and dare not go this way to work: This hath made ſad work I know where.

Laſtly, Some Miniſters have preached it, and their works publiſhed have declared it, that Aſſurance is no ſaving Grace; it is comfort, but not grace: and now there is no great danger though they do want aſſurance; for they want not grace, but want the comfort only of their grace, in wanting aſſurance: So they may do well in the concluſion, though they want comfort at preſent: it is want of ſaving grace, not comfort, which will ruine them. This will occaſion another Queſtion.

Queſt. Whether a Chriſtian upon ſelf-examination, or examination by others judicious and godly, being convinced, ſo much at leaſt that he dares not deny, but God hath wrought the good work of Faith in him, ought not now to conclude, Chriſt is mine, and my ſins are forgiven?

I ſpeak of ſuch a Chriſtian, who hath been examining himſelf by what hath gone before, or by any other Book, or Rules, which are ſound and unerring: Some their Rules are falſe, and moſt men judge by falſe Rules; but I am ſpeaking of a real Chriſtian, who is careful of his Rule, and as careful in the applying of his heart to the Rule. Amongſt theſe in diſcourſe, we meet with ſome, p. 285who manifeſt too much frowardneſs, pettiſhneſs, whom I much miſlike and ſuſpect: others of a more humble, meekened, reverent frame of ſpirit, willing to ſubject to any way of God, and would conclude if they dare, but they fear they ſhould be too bold, and thus out of fear are kept from their concluſion: theſe are the Chriſtians I aim at: and obſerve the ſtreſs of the queſtion lyes in the word ought; it is not what they may do, but what they ought to do, making it a duty incumbent upon them: and if that can be made good, though that be yielded, aſſurance is not grace; yet they are not at liberty to turn off the concluſion as they pleaſe.

Anſw. Our Fathers, who defined Faith by a particular perſwaſion and aſſurance, &c. had here a mighty advantage; for their aſſurance is grace, and thoſe who had it not muſt want ſaving grace, for they wanted faith, without which no ſalvation; and this, I believe, did put on many Chriſtians, that they dared not to deny the concluſion, that Chriſt is mine, forgiveneſs is mine, becauſe therein lay their work of ſaving faith, and the contrary to it was unbelief, the great Goſpel damning ſin. Few Chriſtians then, and many now, I believe, knowing no other faith but this, or unbelief, but what is contrary to this.

Hence roſe that Poſition, which hath been ſo ſtifly maintained, If a Chriſtian ſhould fall into a ſcandalous foul ſin, yet he muſt not let go his aſſurance of his intereſt in Chriſt, of the love of God, but that he ought to hold firm. Very true, if faith be the particular perſwaſion and aſſurance, that Chriſt is mine, then it ought to be ſo; for every mans duty, and ſo his duty, is to believe; he muſt not be an unbeliever, though he hath fallen: But what danger lyes in this? Some rotten bold Hypocrite may be will ſay, he holds his aſſurance at ſuch a time; but ſhew me that real ſound Chriſtian that ever did ſo, till by ſound repentance, and laying hold upon the blood of Atonement with true faith, he had recovered himſelf, and made up p. 286his peace with God. When thou art converted ſtrengthen thy brethren, ſaid Chriſt to Peter Luke 22.32. riſing from ſcandalous great falls, is as it were another converſion, or a now converſion, a man ſhall meet with works now more terrible, it may be, than in his firſt converſion: Neither David, nor Peter, knew ſuch at the firſt converſion, that they did in their riſing from their ſcandalous falls. But no more of this now.

Before I come to try whether we may determine affirmatively upon the Queſtion, I would take off an Objection, and premiſe two or three things.

The Objection runs thus, If aſſurance be no grace, then I ought not to conclude, according to the Queſtion, I am not bound to any thing but what is grace.

The Conſequence and the Reaſon of it, here given, I deny.

Though aſſurance be not ſaving grace, yet I may be bound, and it may be my duty, to conclude according to the Queſtion: there are many things which are my duty to do, yet the doing of them is not ſaving grace: to pray, to partake of the Sacraments, to hear the Word, &c. they are my duty; but praying, receiving, hearing, are not ſaving grace: the principles that move me to theſe duties may argue grace; the manner of my performance of them may be gracious; but the doing of the things do not argue grace; yet I am bound to the duty, as well as to the principles and manner of doing: not to do theſe duties argue no grace, ſay the baſtard-ſpiritualiſts of our times what they pleaſe: Let them tell God one day they were ſo ſpiritual, that they had no need of, but were above his Ordinances and Appointments, ſee if this will ſatisfie their Judge, for ſuch contempt of his Inſtitutions. Thus to apply this, my drawing up this Concluſion, that Chriſt is mine, and that my ſins are pardoned, may be my duty, which I may be bound to aſſent unto, though it be no ſaving grace; a man may from a gracious principle draw up the Concluſion, and graciouſly poſſeſs it, and that he muſt do, if poſſels it at all.

p. 287The Things which I would premiſe are theſe.

Firſt, Though it is true, the Spirit of God muſt put to his aſſiſtance, and muſt be the chief Actor in the drawing up the Concluſion, and ſetting the Soul in the comfortable aſſurance of it; yet this doth not take it off, but it may be my duty as well to draw up this Concluſion: This I put in to take off that Objection, which ſome may have, and many no doubt have it, lye ſecretly within them, this is the Spirits work and ſo look no further to any act of theirs, but only to liſten for ſome kind of revelation, whiſper, or ſome ſuch ſecret word, as Mr. Bolton mentions, which I quoted before out of him, without making uſe of their examination, and ſpiritual reaſon upon that ſelf-examination. If the Spirit of God doth not put to his hand in all the works we do, and duties we perform, we make bungling, untoward work: but this doth not take off my obligation, nor my endeavour to perform thoſe duties. My duty is one thing, what that free Agent will help me to do is another thing: I am to attend my duty, and look to him for his aſſiſtance. It is the ſame caſe here. Do our duty (if it prove a duty) and wait for the Spirit in doing it; He witneſſeth with our ſpirits, Rom. 8.16. While we are doing our duty, and our ſpirits witneſs, the Spirit of God doth co-witneſs: What do you know but he may do it now.

Secondly, The drawing up this Concluſion, as to the degree of the ſtrength and clearneſs of it, is very various among Chriſtians, ſome do it more ſtrongly and clearly by far than others: but what then, if you cannot come to their degree, will you endeavour nothing at all? or is your little, though weaker, nothing, becauſe it is not ſo ſtrong, ſo clear as his? I do not doubt, but in many Chriſtians, where this work of examination, heart-inſpection, is kept up, but the Concluſion is in ſome ſmall degree, a ſupporting degree, drawn up, and might be more, did they apprehend, or could be convinced, that there lay any duty upon them as to this work,

p. 288Thirdly, Though Chriſtians when they have laboured and ventured to draw up the Concluſion, and found ſweetneſs in that Honey comb, cannot hold it long, but looſe it again, to morrow it may be they are at a loſs; this doth not argue that thou didſt err in drawing up the Concluſion, nor take thee off at all from they duty, to labour to conclude again; yea, if thou looſeſt it a hundred times, yet endeavour to conclude again. Alas, ſaith the Soul, I had it once, I could humbly ſay, Chriſt is mine, it was ſo ſweet unto me, but now I have loſt it: What news you tell us, as if no body knew it but your ſelf; find out if thou canſt, Chriſtian, how thou cameſt to looſe it, if you be ſure it be loſt; may be it is only in a degree, the Spirit (the free Agent) withdrawing for a time: but if this be thy frame to ſearch out cauſes, if any ſuch be blameable, and labouring to come up again to conclude again, if it be a hundred times (as I ſaid) I ſhall like your condition better than I have liked ſome, who have attained to a high pitch of aſſurance, from an abſolute promiſe ſet home by the Spirit (as they think) or any other way; and hence they ſay, Once the Lords and ever the Lords; whom God once loves he alwayes loves; and thus have reſted upon ſuch a revelation, or call it what you will, that gave them their full aſſurance, at ſuch a time, but their future converſation hath not been ſo anſwerable to ſuch high aſſurances, not ſo tender, awful, holy, as thoſe who could never ſpeak of ſuch high aſſurances, in ſuch wayes as theſe Chriſtians do.

Now for a few words to prove, that a Chriſtian, who upon ſelf-examination, or examination by others judicious and godly, being convinced, ſo much at leaſt that he dares not deny, but God hath wrought the good work of faith in him, ought to conclude, Chriſt is mine, and pardon is mine.

Firſt, Something he muſt conclude, elſe to what end is his ſelf-examination? Either then he muſt conclude, Chriſt p. 289is mine, and pardon is mine, or the contrary, Chriſt is not mine, &c. For him to conclude, Chriſt is not mine, pardon is not mine, is to give the lye to the Word of God, and conclude that to be none of Gods Word. I pray, Chriſtian, go along with me, and wind out if you can: I ſay, thou giveſt the lye to thy Bible; for though it is true, I cannot prove from the Bible by neceſſary conſequence, that I am a Believer, as I can prove I am an undone Sinner, and unbeliever naturally, from the Scripture, though my name be not in it: but this being cleared, I ſtand convinced, and dare not deny the work of faith in me; now for me to deny that Chriſt is mine, or pardon mine, is to give the lye to the Word of God; for you ſay and ſuppoſe a man may be a believer in Chriſt, and yet not juſtified, nor united to Chriſt, and ſo Chriſt his, which is directly againſt the Word, Rom. 3.26. That he might be juſt, and the juſtifier of him that believeth in Jeſus. Acts 14.39. By him all that believe are juſtified from all things, &c.

Yet once more: If the Bible tell us this is ſaving faith, you upon examination, or others skilful in the work, help you to examine, and there you find that which agrees with that work mentioned in your Bible for ſaving faith, if you will yet deny that you have ſaving faith, or that you are a believer, I cannot ſee but that implicitely at leaſt you give the lye to your Bible; for that which your Bible ſayes is ſaving faith, you cannot deny but you have it, yet deny you have ſaving faith, or are a believer. Chriſtians ſhould be more careful in their denials.

Secondly, That which all Chriſtians are exhorted to, that is a duty belonging to all Chriſtians. Exhortation implies a duty: I ought to do what I am exhorted to: But all Chriſtians are exhorted, to be aſſured of their ſtate in Faith, Ʋnion with Chriſt, 2 Cor. 13.5, Effectual Calling and elation, 2 Pet. 1.10. Therefore ſuch Chriſtians, as the Queſtion ſpeaks of, are bound to conclude, and not left to their liberty, whether they will conclude or not, p. 290that Chriſt and pardon are theirs. This alſo to me is clear, that the Apoſtles giving ſuch charge and exhortations to all the Corinthians, and all the believing Jews, by their examination, ſelf-probation, diligence, to make ſure their calling, election, that Chriſt was in them, and they in the faith; the Apoſtles did not intend, that mens aſſurances could not be had but by abſolute promiſes, and ſuch as a Chriſtian did not think of before ſet home, or applyed by the Spirit in that way which ſome have found, or by revelations, ſecret whiſpers, or what ſome have mentioned; for ſelf-examinations, and proving of our ſelves, and our diligence, have no efficacy, or tendency, to produce ſuch an effect that comes that way: And it ſhould ſeem by them as if theſe evidences, or aſſurances (though much differing in their ſtrength and clearneſs) ſhould be more familiar with Chriſtians, though not alwayes alike, but depending upon our humble and reverent walking with God, and meet it is that it ſhould be ſo, that thoſe who would enjoy that comfort ſhould walk ſutably to it.

Object. But my duty is terminated in my examination, proving of my ſelf, whether I conclude or not.

Anſw. That is not true; you have not proved your ſelf, till you have concluded: What are you? Are you a believer or not? Are you in Chriſt or not? or is he in you, which is all one? This you muſt know and prove, this you are bound to, which muſt be by concluding upon your examination: for then hath a man performed his duty in examination, when he comes to the end of his examination: you are to examine and prove your ſelves to this end, to ſee whether you are not in the Faith, Chriſt in you, that you are called and choſen; now you have performed your duty, and not till now: We will ſuppoſe (as no doubt but there were ſuch amongſt them) there were ſome unbelievers and Chriſtleſs perſons amongſt the Corinthians, they were bound alſo to examine and prove p. 291themſelves: now if theſe did not upon examination and proving themſelves, conclude themſelves to be unbelievers, and out of Chriſt, and now look out for ſound faith, and intereſt in Chriſt, theſe perſons did not anſwer their duty, nor perform what the exhortation called for, though they did examine: ſo on the other ſide, nor did the true believer anſwer his duty, till he concluded he was in the Faith, and Chriſt in him, that he was called and choſen.

Thirdly, If Chriſtians ought not to conclude their ſtate, accoridng to the Queſtion, then examination were a vain thing, and Chriſtians called, and bound to that which is but a vain duty, for there is nothing comes of it. God hath given man a rational Soul, ſet up his candle and light within him, made able to reflect upon it ſelf, try and know what is in himſelf, it is able to draw Concluſions from Premiſes: hence when the Lord ſets him upon examination, he ſets him about a rational work, to which he hath fitted and enabled him. If by it he be able to ſee the Minor propoſition, convinced ſo as he dare not deny, but ſuch a work of faith (if this be true faith which you have opened, as I am ſure it is) I do feel in me, why then is he not as able, and ought he not to infer the Concluſion, and ſo perform the duty of examination, which is very profitable, and not vain as thoſe Chriſtians make it, who can come to the Minor propoſition, and cannot deny it, yet wave the Concluſion; when as examination reſpects the Concluſion, and hath not its ſcope and aim till it determines there.

Fourthly, Rejoycing in the Lord, thankfulneſs, and praiſe, are duties to which all Chriſtians are bound; the Scripture calls upon them in ſeveral places, to perform theſe duties. The drawing up this Concluſion upon the formentioned Premiſes, is that which is the ground of all theſe duties; when the Chriſtian can ſay, Chriſt is mine, my ſins are forgiven, God and I are reconciled, this Soul, p. 292and only this Soul, is fitted indeed to perform theſe duties Let once a Chriſtian have his eyes opened to ſee, and Conſcience awakened to make him underſtand his miſery, let that man rejoyce in the Lord, let his mouth be filled with thanks and praiſe if he can, ſo long as he cannot tell but God is his enemy, and Chriſt a ſtranger to him; no ſinging of Sions Songs in Babylon, the Harps then hang upon the Willows. Not yet in Hell, this I acknowledge is matter of thankſgiving to a Chriſtian in this condition: but if you name all other things outward in this world, take other things, in Church, as Ordinances, Church-priviledges, theſe ſignifie nothing to him; Reprobates and Hypocrites have enough of theſe, ſuch whom God will never love; tell him of the Goſpel, a Redeemer manifeſted, precious Promiſes, the more is my torment; ſaith he, that there are ſuch things, and I have no part in them: Let him have what he will, he looks on all, unleſs God be my God, and Chriſt be my Chriſt, and I am his, but as husks of mercies, and God hath but husks of praiſes. If then Chriſtians be bound to theſe duties, then they are bound to this duty, which only qualifies them, makes them fit to perform them: now the man rejoyceth in God, now his high praiſes are in his mouth, now for any mercy outward, inward, he can give thanks, I have it in love, I have God and Chriſt in it; yea, now for the Rod, he can yet rejoyce in the Lord when under it, while he ſeeth it is in his Fathers hand, and knows he means him only good, Conſcience bearing him witneſs, that he hath not broken with God, to provoke his anger. What advantage this is to all the courſe of a Chriſtian, whether in doing or ſuffering, I do not inſtance; I name only ſuch as depend, if not wholly, yet chiefly, upon this.

To conclude then, ſince Chriſtians are not left to their liberty, to determine or not determine of their ſtates; certainly thoſe Chriſtians that upon ſerious examination of themſelves do endeavour: 1. Chedientially, to draw up the ſoncluſion, I ſay obedientially, in conſcience of the duty p. 293they owe to God; (as that perſon I mentioned before, who told her Miniſter on her death-bed, I did believe, becauſe I dare do no other.) 2. Humbly, in ſenſe of their own vileneſs, baſeneſs and unworthineſs; let the things be as great as they will, if God will be like himſelf in freely giving, and the Son in purchaſing great things, what is that to you. 3. Thankfully, wondering at, and admiring, as I am ſure you will wonder and admire at this Grace of his: thoſe Chriſtians, I ſay, that thus endeavour to draw up the Concluſion, they do quit themſelves more like Chriſtians, anſwer their duty, and ſhew a more humble Spirit, and reverent awe of God, than thoſe, who out of a pettiſh, froward and quarrelling kind of humour, ſet themſelves to oppoſe whatever the moſt judicious, experienced and godly Chriſtians can ſay for their eſtabliſhing and comfort.

Object. The thing I am as willing to endeavour to do as you would have me: But what if I do conclude Chriſt is mine, and pardon is mine, and I ſhould be miſtaken, how then? How woful were my condition?

Anſw. Firſt, All the Chriſtians in the world, that ever were or ſhall be, may make this Objection; ſo no Chriſtian ſhould ever have drawn up this Concluſion, that Chriſt is mine, &c.

Secondly, How did our Chriſtians in our Fathers times, when they taught them, that Faith was the particular perſwaſion and aſſurance that Chriſt is mine, that my ſins are forgiven? This Objection was as full againſt them as me: and as they apprehended Faith to be, no body ſhould have believed, if this Objection be ſufficient to keep them off.

Thirdly, Is it a duty or not? You are bidden to examine and prove your ſelf, To what end? Do but ſay that, and we ſhall know what to ſay to you: if a duty, p. 294then you perform an Act of obedience, and ſay, were it not for obedience, Lord, I dare not do it; but ſince it is diſobedience if I do not endeavour, I will then beg of thee, help me to draw up the Concluſion, that now I may be able to ſay, Chriſt is mine, and pardon is mine.

Fourthly, The conſequences will prove whether a miſtake or not: ſee how this works, if the heart by it be drawn forth in more love to God, joy in God, awful reverence of God, humble and holy walking with God, uprightneſs for God, ſtronger life of faith upon God, more quiet ſubmiſſion under God; I ſay, if theſe be the conſequences, that the Concluſion drawn up works this way, fear no miſtakes, all will do well in the concluſion.

Object. Since it is thus, Tell me when may I truly conclude and ſay, Chriſt is mine, and pardon is mine? When may I apply the precious Promiſes that carry theſe rich benefits in them to my ſelf, without deceiving my ſelf?

Anſw. The Queſtion is anſwered already, in what hath been ſaid to that experience which we often find in Chriſtians, ſcarce any thing more common; when as upon ſerious examination of themſelves, or when others have helped them to clear out their work of faith, ſo as they dare not deny it, but ſtand convinced that God hath done it; whereas now they ſhould conclude, then they are in a ſtate of faith, that Chriſt is theirs, and pardon is theirs, becauſe the Word of God ſaith ſo, which is the ground of the concluſion, yet they fly off and dare not conclude. But yet to give you another anſwer, and it ſhall be the ſame which Mr. Shepherd gives to a Queſtion like it.

Queſt. Sound Believer p. 211, 212.When may a Chriſtian take a Promiſe without preſumption, as ſpoken to him, and given to him in particular?

p. 295To this he anſwers: The Rule is very ſweet but certain; when he takes all the Scripture, and embraceth it as ſpoken to him, he may then take any particular promiſe boldly; my meaning is, when a Chriſtian takes hold and wraſtles with God, for the accompliſhment of all the promiſes of the New Teſtament; when he ſets all the Commandements before him, as his Rule, and Compaſs, and Guide to walk after; when he applies all the threatnings to drive him nearer unto Chriſt, the end of them; this no Hypocrite can do; this the Saints ſhoul do, and by this may know when the Lord ſpeaks in any particular unto them; Thus he.

This Rule is ſure, and will deceive no man, if he do not deceive himſelf in the application of the Rule; look you to that Chriſtian, and you have a full anſwer to your queſtion.

Object. Is that part of his anſwer right, which teacheth Chriſtians to apply all the threatenings to drive them to Chriſt? Doth this agree with a true Chriſtian to be acted with threatnings? Is not this ſlaviſh, and unworthy of him who hath ever taſted of the love of God, that he muſt be driven to Chriſt, to duty, and taken off from ſin, by threatnings, fears of hell, &c.

Anſw. His Anſwer ſtands right, no error in it: as for the Objection, it is that indeed which many Chriſtians ſuſpect themſelves by, they fear they are not right, and queſtion whether they may make uſe of ſuch Arguments: ſome Chriſtians cry it down very much, I have heard, as if it were not a principle or practiſe conſiſtent with Chriſtianity: therefore I will ſpeak a few words to it, and but briefly. And thus I paſs to ſome of thoſe things which cauſe trouble in the converſation of a Chriſtian conſtituted.

Here let us diſtinguiſh between a man, 1: Who is actually under theſe terrors and fears of Hell, or other judgments, from an awakened Conſcience that laſheth p. 296him ſorely, under which fears the man is a meer Paſſive, they ariſe in him againſt his will, and are upon him againſt his will, ſhake them off as yet he cannot; and while he is under theſe, he dares not but perform duties, he dare not follow his luſts, or vain companious, being acted and moved from theſe fears he now lieth under, will he, nill he.

And Secondly, A man who is not actually under them, not a meer Paſſive, his conſcience doth not terrifie him as the other; but he as an Active or Agent, makes uſe of this Argument, Hell, judgments, and wrath of God to keep under that vile corrupt part which would be rebelling againſt God, and carrying on his Soul to ſin; alſo to towze up his lazy heart to duty, and to preſs after Chriſt more, to get evidence of his intereſt in him: thus to be moved, and a man to endeavour to move and ſtir up himſelf to duty, to follow Chriſt, to keep down the rebellious riſings of a corrupt principle within him, is well conſiſtent with true Chriſtianity, and not unbecoming him who hath taſted of the love of God. This is,

Firſt, Rational: It agrees with found reaſon.

Secondly, Seriptural: It agrees with the holy Scriptures; and I hope this is enough.

I ſay it is Rational, and that upon theſe Grounds.

Firſt, Chriſtianity doth not at all deſtroy Reaſon, the faculties of man, as to their eſſence, are the ſame after Chriſt, union with him; which they were before he knew Chriſt: Now it is eſſential to the will, to be moved with good or evil; to chuſe good, to fly from evil: To have the will taken off from any thing becauſe there is great evil attends it, this is but rational, agreeing with man as man, eſpecially if the evil be infinitely greater than the good in that which it would chuſe; this is common in our practiſes every day, and we think him void of reaſon that doth not act thus: Sin moves a Chriſtian by ſome good p. 297it proffers. My Soul, take heed, ſaith the Chriſtian, what thou doeſt, how thou conſenteſt to this motion, for the wrath of God, hell and damnation attend this ſin, I charge thee meddle not with it, as thou dreadeſt and wouldeſt avoid the wrath of this terrible God. Is not this rational and becoming a Chriſtian? Is not hell, is not the wrath of God an evil for the will to fly from? I know there is another evil in the nature of ſin, and a Chriſtian can and doth make uſe of that alſo; there are likewiſe more Arguments, but a Chriſtian may make uſe of this alſo. Only (which I might have premiſed) I would not be underſtood, as if this were the only Argument of a Chriſtian, that kept him from ſin, or that moved him to duty. Nor 2. that this is alwayes an Argument actually made uſe of, for ſo do not Chriſtians, it may be, a good while together; but I ſpeak of what a Chriſtian may make uſe of amongſt other Arguments, and ſometimes is forced to do, when no other Argument will prevail, againſt the imperious violent workings of ſome ſtrong corruptions, and glad if by any Arguments he can prevail; yea, what a tuſh ſoever you make at this, the Spirit of God muſt quicken this Argument, and ſet it home, elſe it will not do. It is well if all Arguments can prevail, well had it been for David and Solomon, if by Arguments from Hell they had been preſerved from their horrible falls, let theſe Chriſtians contemn it never ſo much.

Secondly, Self love is a principle implanted by God in nature: Self-love I know ſounds ill, but ſelf love regulated-may be, yea, muſt be; Thou ſhalt love thy neighbour as thy ſelf, is the rule for, or ſum of the ſecond Table. I muſt love my Neighbour, I am bound to that, you ſay: But how muſt I love him? As thy ſelf; as thou loveſt and ſhould love thy ſelf, ſo love thy Neighbour: Then ſurely I am bound to love my ſelf, as well as I am bound to love my Neighbour, for my ſelf-love is the example, or rule, to inform me how I muſt love my Neighbour; when I ſee my Neighbour about to commit ſin, or that lives in ſin, I p. 296duplicate page p. 297duplicate page p. 298may lawfully dehort him from ſin, from this Argument of hell, the wrath of God; as he loves his own Soul, take heed of this courſe, for it will bring the wrath of God upon him, and lay him in hell; this is but rational, who can ſay the contrary, to move him from ſelf-love: Surely the ſame may I apply to my ſelf, from that love which I owe my ſelf: I ſin if I do not love my ſelf.

Thirdly, Though this Argument from Hell be ſervile, looks ſomething like a ſlaviſh temper, yet the principle which makes a Chriſtian to uſe it may be, and moſt what is, Love: Thus the love I owe to God, to Chriſt, and to an obedient converſation before him, that I may not diſpleaſe him, makes me improve all Arguments, whertby I may keep my heart in the wayes of God, and keep out all ſin, that it may not come in to diſpleaſe him: As then I uſe other Arguments, ſo I uſe this alſo, any rational Argument, that may have a prevalency upon my heart, that I may walk in thoſe wayes, and pleaſe that God whom I love.

Fourthly, It is conſiſtent with a child-like temper, to fear his Fathers rod, and tremble at his Fathers wrath, yea, and to take heed of doing that which may diſpleaſe his Father, and provoke his anger ſo as to uſe the rod; he may be a loving Child to his Father notwithſtanding this; and doubtleſs it may as well ſtand with a Chriſtian ſpirit and temper, thus to be afraid of the wrath of God, and by it to be deterred from ſin: that baſe nature that as yet is not ſanctified (as we are but in part here (whatever Caſtellio ſaith) had need have this dreadful rod held over it, to keep it under. If then it be rational, then it may well conſiſt with Chriſtianity, for all Gods wayes are rational; what is irrational, or contrary to ſound reaſon, cannot be imputed to his wayes, which we are called to walk in.

p. 299Fifthly, Adam in his pure eſtate was moved to obedience from a threat; of which more by and by.

Secondly, It is Seriptural: and if it agrees with Scripture, we little weigh what men, yea what Chriſtians, ſay to the contrary.

Firſt, Chriſt himſelf (we need no better warrant) moveth with this Argument; but whom doth he move? Luke 12.4. I ſay unto you, my friends, Chriſt is moving of his friends, (I call you not ſervants, &c. but I have called you friends, John 15.15.) be ſure Chriſt will not move ſuch with any Argument but what is conſiſtent with, and worthy of his friends; I will forewarn you whom you ſhall fear; Fear him, which after he hath killed hath power to caſt into hell: But will this Argument become a friend? He repeats it, Yea I ſay unto you, (not only to others that are but ſervants, but you, my friends) fear him, ver. 5. So Matth. 10.28. I know the diſtinction of puniſhment into paena damni, and poena ſenſus, is very true and Scriptural; and though ſome apply it here, that the puniſhment of loſs, in hell, the loſs of Gods face and favour, viſion of him, which is the chiefeſt part of hell, may well be feared, and is conſiſtent with the higheſt degree of love, and that is principally here meant; be it ſo, yet it is not only meant; for Chriſt maketh no ſuch diſtinction here, but hell is it which he mentions, and ſhews it conſiſtent with his Diſciples, his friends (not Judas only) and if with them, then with any Chriſtians to fear him, who caſts into hell, and by this to be preſerved from the ſlaviſh fear of men in doing their duty.

Again, that Argument wherewith Chriſt moveth his Diſciples (for to them he ſpeaks, Matth. 16.24. after he had given that ſharp rebuke to Peter) to ſelf-denial, and taking up the croſs, is in a manner the ſame; for it is the loſs of their Souls, ver. 25, 26.

Secondly, The Apoſtles moved with the ſame Argument, p. 300Heb. 12.28, 29. To whom doth the Apoſtle ſpeak? To thoſe that receive a Kingdom. What duty doth he call them to? Let us have grace, whereby we may ſerve God acceptably with reverence and godly fear. But with what Argument will the Apoſtle move theſe Chriſtians to this duty (which is a large duty comprehending all)? For, our God is a conſuming fire. Our God from whom we receive this Kingdom he is thus, therefore look to your God as a conſuming fire, is an Argument for thoſe who receive a Kingdom to make uſe of, to hold their hearts in a reverent frame of obedience towards God all their dayes.

Thus the Apoſtle Paul, Epheſ. 5.6. and Col. 3.6. he is dehorting of dear children, ver. 1. and thoſe who are riſen with Chriſt, from ſeveral luſts, ſenſual and ſpiritual: and this Motive he uſeth to urge his dehortation, That for theſe things the wrath of God cometh upon the children of diſobedience. Upon which words Bodius ſaith thus, Although Arguments, à dextris, ſuch as have an attractive power, ſweet and alluring, ſhould be ſufficient to make believers and regenerate perſons to avoid any ſin; yet ſuch is that corruption that lieth in us, like fire raked up in aſhes, ready upon the blowing of temptations to break out. Such are the allurements and provocations which we meet with in the world amongſt thoſe with whom we live. Such are the ſubtle reaſonings of our carnal hearts, and wiles of Satan, &c. that we have need not only of thoſe ſweet Arguments by which we are allured, ſed & foreign ac terrificis illis, but alſo thoſe violent and terrifying Arguments by which we may in a manner be compelled to our duty.

To the ſame purpoſe ſpeaketh the Apoſtle Peter, 1 Peter 1.17. And if ye call on the Father, who without reſpect of perſons judgeth according to every mans work, paſs the time of your ſojourning here in fear. Believers, regenerate perſons, as he calls thoſe, ver. 3. are exhorted to paſs the time of their ſojourning here, even all their life time in fear: But what cauſeth this fear? The conſideration that he whom they call on, and call Father, is a Judge, and will p. 301judge perſons, yea every one, reſpecting no mans perſon according to his work. What is the Sentence this Judge gives? We know well. I could name more Texts, but theſe are clear and ſufficient.

Thirdly, Holy men in Scripture have been moved with this Argument, they dare not meddle with ſin: Job 31.23. giving an account of this carriage towards the poor, the fatherleſs, &c. he dared not to injure them, or deny them what was neceſſary, and what was his duty to perform: What moved this upright, God-fearing-man? For deſtruction from God was a terrour to me, and by reaſon of his highneſs I could not endure: Yet Job was one who knew his ſtate to be ſound and ſafe, that his Redeemer lived, and that he ſhould ſee him, &c. Though that of David, Pſal. 119.120. be ſpoken in reference to the judgments of God, how he deals with the wicked, yet it may very well be brought to prove what I am upon; My fleſh trembleth for fear of thee, and I am afraid of thy judgments. Before David before ſpake of love, in this verſe of fear. Though theſe affections differ much, ſaith Calvin on the words, yet if we conſider well, by what rudiments God brings us to the reverence of his Law, we ſhall ſee they do well agree: Neither is the mortification of the fleſh a thing ſo eaſie that a man will conſent unto it, unleſs he be compelled by violent means, &c.

If the judgments we ſee here executed have ſuch an effect, then what we know are coming, the eternal judgments, ſhould much more cauſe this trembling, and be a means to keep us from thoſe ſins which cauſe theſe judgments. Habakkuk chap. 3.16. trembles, lips quiver, rottenneſs enters into his bones, &c. The threats which he heard, ver. 2. cauſed this, and made him lay in afore-hand, though a man of ſuch faith as few of theſe have, I doubt, who do ſlight this Argument: ver. 17, 18. Noah is moved with fear, Heb. 11.7. and prepares an Ark. If holy men were ſo ſtruck, ſo awed with theſe judgments, did they make light, do we think, of thoſe eternal judgments? p. 300duplicate page p. 301duplicate page p. 302Bodius conceives, that though Paul was a man acted with love as much as any man, For the love of Chriſt conſtrained him, 2 Cor. 5.15. yet in the ſame Chapter, ver. 10. having ſpoken of our appearing before the Judgment-ſeat of Chriſt, &c. Knowing the terrour of the Lord, ver. 11. That terrour of the Lord did move him, not only to labour to perſwade men, to help ſave others from the dreadful judgment coming, But it did move him alſo to run the race ſet before him conſtantly. Surely he that thought it an Argument to move other Chriſtians, did make uſe of it himſelf. I ſhall add no more to this Queſtion, but ſay, it were well if ſome, who talk altogether of love, had not loſt (if ever they had it) Gods fear.

By the Anſwer to this Queſtion we may a little call into queſtion, that high Divinity which many have publiſhed, yea, and given it for a note of a true and ſound Chriſtian, of one who is a Son, p 532. Theilog. notur & revelat. p. 568.and not a Slave, viz. for a man to worſhip and ſerve God for the love of himſelf, though there were neither Hell to puniſh, nor Heaven to reward. I meet with this Divinity in ſeveral perſons, I ſhall name but three. Clemens Alex. Strom. l. 4. hath many lines to this purpoſe: of our late Divines, Calonius, an angry Lutheran, but for whoſe labours againſt the Socinians, and that particular piece of Crellius de Deo uno patre, I bleſs God. He anſwered Schmalrius (that groſs Heretick) well enough, and might have anſwered him full enough, though he had not added this note of diſtinction between Servants and Sons. Servants, or Mercenaries, worſhip God for reward, or fear of puniſhment: (if theſe be all the motives, they are Servants and Mercenaries indeed) Sons from the meer ſtudy of the glory of God, ſo that if there were neither reward nor puniſhment, neither heaven nor hell, nevertheleſs for the praiſe of God alone, they would conſecrate and give themſelves up to the worſhip of God. This I hope agrees with the Scripture, but not one that he names. I care the leſs than for theſe two, for no Scripture quoted by either of them to prove it: but there is a third perſon who moves me more than theſe: As for Calonius, I only ſay p. 303to him, what I find him frequently alledging againſt us, and ſome who are truly Hereticks, and it ſtands in the front of his Anſwers, This is foreign, and we muſt not be wiſe above that which is written. 1 Cor. 4.6. So he reads the words.1 Cor 4:6I am ſure though this Divinity be written in Calonius, Clem. Alex. and others, yet it is not written by the Prophets or the Apoſtles, we ſhall fear the leſs: but the other perſon is our learned and holy Perkins, whom I much value; and that he hath put it down for a Catechetical head, ſuppoſing this to be a fundamental truth; this is more than the other: about the end of his fourth principle the queſtion is moved.

Queſt. What followeth if in any temptation he be overcome, and through infirmity fall?

Anſw. After a while there will ariſe a godly ſorrow, 2 Cor. 7.8, 9. Matth. 26.75.2 Cor 7:82 Cor 7:9Matt 26:75which is, when a man is grieved for no other cauſe in the world, but for this only, that by his ſin be hath diſpleaſed God, who hath been to him a moſt merciful and loving Father.

Queſt. What ſign is there of this ſorrow?

Anſw. The true ſign of it is this, when a man can be grieved for the very diſobedience of God in his evil word or deed, though he ſhould never be puniſhed, 1 Pet. 2.19.1 Pet 2:19and though there were neither Heaven nor Hell.

By theſe men Chriſtians are put to try their Sonſhip, whether Sons, or Slaves; alſo to try their repentance and godly ſorrow; here is the only cauſe and the true ſign ſet down, whereby they muſt try themſelves; you repent, you are ſorrowful for offending of God; you worſhip him, you ſerve him, though there were neither Heaven nor Hell: give in your anſwers Chriſtians, you are ſure thus it is with you, and you can truſt your hearts, that they ſay true, if they do ſay as theſe Divines have ſaid before. Calonius to prove his Aſſertion brings in Antigonus his judgment, who taught his Scholars this kind of Divinity; and tells us out of Menaſſe Ben Iſrael, that Zadok and Baytos, two of Antigonus Scholars, did miſinterpret their Maſters Doctrine, as if their p. 304Maſter denied any other life after this, and from thence took occaſion to deny the immortality of the Soul, and from this Zadok roſe the Hereſie and Sect of the Sadduces; thus he: Of theſe Sadduces we read often in the Goſpels, and in Acts 23.8. The Sadduces ſay there is no Reſurrection, neither Angel, nor Spirit. Were there neither reward nor puniſhment, Hell nor Heaven, I believe the number of Sons, and ſuch Penitents, would be but very few. Sadduces would not be eſteemed Hereticks. Such Doctrine would produce, if not vile Herefies, yet vile practiſes.

This Doctrine turns out all the Promiſes, and all the Threatnings out of the Bible, as to Believers, and ſets up ſuch Divinity as came not into the thoughts of God to declare to the Sons of men. Strange, that when man was in his pure eſtate, no ſin yet had crept into his Soul, yet then when God gives him a Commandment to obey, he, to keep man to obedience, adds this threat, Thou ſhalt dye. And that now when ſin hath got in, and hath ſtill ſuch a hold even in thoſe who are regenerate, Sons, and do truly repent, and beſides ſin dwelling in them, live amongſt ſuch varieties of temptations to draw forth ſin which Adam never had, that now perſons muſt be put to try their Sonſhip and godly ſorrow by this, that though there were neither Hell nor Heaven, yet they would ſerve God and repent, is very ſtrange. Yet farther to anſwer theſe worthy men.

Firſt, I grant that the true Children of God do walk with God, they do ſerve him, worſhip him, they do repent when they fall, without being moved with Arguments from Hell or Heaven being actually in their thoughts; the excellency of God and Chriſt, the love they bear to him, the content they have and find in pleaſing of him, the beauty they ſee in a conformity to his holy Will and bleſſed Image, carries them on, without having Heaven or Hell, reward or puniſhment, actually in their eye, but what my vile heart would do if there were neither Heaven nor Hell, reward nor puniſhment (as theſe men ſay) I cannot p. 305tell that: what Calonius and holy Perkins found in their hearts I know not; but I am ſure many find their hearts ſo vile, ſo out of frame many times, that let them uſe all Arguments, from the right hand and left, unleſs the Spirit of God comes in and quickens them, and puts to his power, they will not all do to keep the vile heart in the path of Gods Commandements.

Secondly, I grant that is a true ſign, as Mr. Perkins ſaith, if perſons do as he ſayes in their godly ſorrow; but if there be no other ſign but this, and as he ſaith, for no other cauſe but this only, then I know not how we ſhall be ſure of our repentance, or Sonſhip, until I ſaw and were ſure there were neither Heaven nor Hell, and then ſaw what my heart would do; whatever it may ſay now it would do, I dare not truſt it.

Thirdly, The only cauſe, ſaith Mr. Perkins, is this, Becauſe by his ſin he hath diſpleaſed God, who hath been to him a moſt merciful and loving Father. Very good: Wherein did God ſhew himſelf to be ſo merciful and loving? Was it not in delivering him from the miſery (for mercy alwayes ſuppoſe miſery) he had brought himſelf into? And is not guilt, hell, and damnation, a part of that miſery? It ſeems then the man being delivered from hell, calls God his loving and merciful Father, for redeeming his Soul from death; and from this love and mercy of God to him, if he offends, he mourns and grieves, and would do though there were no hell; and by this judge his ſtate: But had God been looked upon ſo merciful and loving if he had not delivered him from Hell, and given him a Title to Heaven? I doubt not: So that when a man is ſure of deliverance from the one, and Title to the other, now he repents and ſerves God, though there were neither one nor the other: This is the Divinity I cannot underſtand.

As to the Texts Mr. Perkins quotes to prove his Doctrine: that of 2 Cor. 7.8, 9. it proves not at all his p. 306point, it mentions godly ſorrow indeed, but what was the only cauſe of it, it treats not of; it doth not ſay the Corinthians were ſo ſorrowful though there were neither Hell nor Heaven: Nay, in the fear which it wrought, ver. 11. I do not know how Mr. Perkins will prove, that the thoughts of the wrath of God, of Hell, might not be ſome inducement to that fear.

As to Peter's bitter weeping, Matth. 26.75. which is his next, it proves no more than what I yielded at firſt: the look of a gracious Saviour upon unkind Peter, who had boaſted ſo before that he would dye with him, and not deny him, but now deals with him after this manner, this breaks Peter's heart; this argues that unkind dealing againſt love manifeſted, breaks a heart, and nothing like it: But ſtill in what is this love manifeſted? John 6.68. Peter knew, Thou haſt the words of eternal life; the Chriſt, the Saviour: had there been neither Heaven nor Hell, I queſtion whether Peter would have left all, and followed him.

As to 1 Peter 2.19. the only Text he quotes for his ſecond Anſwer; the Apoſtle exhorts Servants to be ſubject to their Maſters though froward; his reaſon, For this is thank worthy, if a man for Conſcience towards God endure grief ſuffering wrongfully. By Conſcience here is meant no other but that good Conſcience before God, which makes Chriſtian Servants ſollicitouſly careful, leſt by their diſobedient and rebellious carriages againſt their Maſters, they ſhould offend God, who had given command to Servants, to be obedient and ſubject to their Maſters: but as the Lord had given command to Servants, ſo he promiſes them upon obedience, That of the Lord ye ſhall receive the reward of the inheritance: but on the contrary threatens them, But he that doth wrong, ſhall receive for the wrong which he hath done, Col. 3.24, 25. So Epheſ. 6.8. another promiſe is made to them: Doth this Text prove, that Servants, becauſe of the duty they owe to God, ſhould and do give obedience to Maſters, though there be neither reward nor puniſhment, Hell nor Heaven? I ſee nothing in the Text p. 307like it. And theſe are all the Scriptures brought for this high Doctrine.

On the contrary, how eaſie it were to give examples out of the Scripture of thoſe, whom neither Antigonus, Clem. Alex. Calonius, nor any other ſhall deny, were Sons, and eminent ones alſo, who were moved with the reward, with heaven, and glory coming; but theſe are known to any who are acquainted with the Scriptures. I never dared to preach ſuch Doctrine, or put perſons upon theſe trials, leſt in ſo doing I ſhould reflect upon the infinite Wiſdom of God, as if he were not wiſe enough to know how to govern his Rational Creature. It is true, from that abſolute Right he hath over us in our Creation, he may give us a Law, and require obedience without making any promiſe of reward to encourage to obedience, and his Majeſty deſerves it: but his deſign was to exalt his Love, Grace, Mercy, Faithfulneſs, Truth and Goodneſs, which are excellent perfections in God, as well as Soveraignty and Holineſs: therefore he is pleaſed to invite us, allure us to obedience, by promiſes of great reward, reward like a God; he deters us from diſobedience by terrible threats (thereby making way for the clearing of his Juſtice.) This is the method his Wiſdom thinks meet to take in governing men. Now we muſt teach men, that thoſe who are moved with ſuch rewards, promiſes, puniſhments, threats, as the Soveraign wiſdom thinks meet to govern his Creatures by, theſe are Mercenaries, Slaves, but they who ſerve him, though there were none of all theſe, neither Heaven nor Hell, theſe are Sons: Should I have taught people thus, if any one had told me, I dealt boldly with Gods government of his Creature, I could not have told how to have defended my ſelf againſt it. Though I do ſay, and bleſſed be God we know it, that Gods people are not driven on alwayes with actual thoughts of Hell and threats; nor are they drawn on alwayes with actual thoughts of that glory God hath promiſed and prepared; but the reverence they bear to his Majeſty, the pleaſure that lyeth in obedience and communion p. 308with him: the love they bear to him and to the Lamb, theſe are the principles which move and act, yet not without the other, implyed, and lying at the bottom, though they be not diſtinctly minded at all times: neither can I tell how to free it altogether from ſome kind of abſurdity, to ſay, that God having been a moſt merciful and loving Father to me, ſhould be the only cauſe of my repentance and godly ſorrow, though there were neither Heaven nor Hell; and yet if we ſearch into it, therefore is God a moſt merciful loving Father, becauſe he hath delivered me from guilt and hell, and hath brought me into a ſtate of Sonſhip (he being my Father) and ſo hath given me a title to an inheritance in heaven.

Thus Chriſtian I have done with that which I intended, in giving you a deſcription of a real Chriſtian, without any high ſtrains, or new notions, and endeavouring to take off what hath cauſed trouble to my ſelf, and others, which I found in thoſe whom I do highly reverence: ſoundneſs in the work I have ever deſired, ſince I grew acquainted with the vileneſs of my own heart; but curſtneſs, ſharpneſs, ſtumbling work, to cauſe troubles, fears, ſinkings, in poor Chriſtians that were ſincere, and did preſs after ſincerity, I could never endure. How theſe real Chriſtians ſhould walk, I need ſay nothing, they have their Rule before them, and ſo many excellent practical books are written for the ordering of Chriſtians converſations, that I think no more can be ſaid, or need to be ſaid, if what is already ſaid were well applied and improved: would but theſe worthy men be pleaſed well to weigh all they write, what men of eminent parts and grace write, it paſſeth for currant with poor Chriſtians, that it is all the Command of God, if it doth concern duty to be done, which right Chriſtians oftentimes more mind than any thing that concerns their comfort, and if they cannot come up to anſwer that duty, preſently they are but hypocrites, and never knew a ſound work of converſion. It is an eaſie matter for men of vaſtabilities, large affections, who have received p. 309a Benjamins meſs from Chriſt, influenced from him daily, and poſſibly never knew what it was to lye groaning ten or twenty years under the burden of ſtrong corruptions, and combating with their diſcontented ſpirits, riſing from debts, long ſickneſs and pains, poverty, cold, hunger, unequal yoaks, debaſements from a higher condition of life, I ſay, it may be eaſie for ſuch men to write ſyſtems of practical Divinity, how Chriſtians ſhould walk in their converſations, and becauſe they can reach them, think others muſt too.

But two things I ſhould requeſt of theſe worthy men, whoſe perſons I cannot but honour, and their works I muſt highly commend, for the ſcope they aim at is very high and honourable, they endeavouring to wind up Chriſtians to a high ſtrain of godlineſs (I mean ſome yet living.)

Firſt, That though there are in theſe dayes in England a company of as proud, high flown, ſelf conceited Profeſſors, blown up with the apprehenſions of their own abilities, as ever England bare, nay, never the like, and ſo theſe have need of a rowzing and ſharp Pen; yet remember there are alſo a company of poor, trembling, laden Chriſtians, ſitting in darkneſs; others with the conflicts they have with long and ſtrong temptations from within, from without, are almoſt quite diſcouraged, and beaten out of all hopes; what the Word commands us to preach and write we muſt do ſo, let ſin, corruptions, diſcontents, &c: have no better language than the Word gives them; lay on duty, preſs to duty, we crave no favour here; only let us preach and write as thoſe that feel the burdens of tempted Souls, [The Ladies hand doth well with the Lyons heart in a Chirurgeon] it is an eaſe to a laden Chriſtian, worried with his temptations, (let them riſe whence they will) when he hears a man preach, or reads an Author, that ſpeaks with ſome compaſſion, as one that felt in his own experience what it is to be under temptations; reprove p. 310the ſin as much as you will, but pity the Chriſtian who is conflicting againſt it, and cannot get victory. Some Miniſters (I know it, for they have ſaid it) never had ſo much as a temptation to that corruption, which others for twenty, yea, thirty years, have continually been aſſaulted with, hath made them ſpend their dayes with grief, and years with ſighing, as David ſaith, Pſal. 31.10. It is true, I can conceive what a terrible pain he muſt ſuffer, who hath a great ragged ſtone crowding from the Kidney, through the Ureter into the Bladder, but yet I cannot tell what it is like him who feels it. Miniſters, and other Chriſtians, may think that ſuch or ſuch corruptions and temptations are ſtrong (yet I obſerve ſome have not ſo much judgment) but no man knows what they are, as thoſe who lye under them, thoſe who feel them, and are combating with them. Of all Chriſtians, give me the tempted Chriſtian; thoſe who have experienced all kind of temptations. Some men, their infirm bodies, their conſtitutions and imployments, take them off from ſome violent corruptions and temptations, that other mens bodies, conſtitutions and imployments expoſe them to: let me hear and read theſe latter ſort preach and write of ſuch corruptions and temptations. Some men have their comfortable yoak-fellows, their Creature-comforts about them, health, and if ſickly, yet they have attendances, and all things that may help to ſupport them; they are in the ſame ſtation that ever they were, they owe nothing. Other perſons have their unequal yoak-fellows croſs and wretched, it may be much pain, and ſickneſs, and poverty added to it, were aloft, now are low, were full, now empty, the Creditor calls, writes for debts to be paid, the man would fain pay, would not diſhonour his Profeſſion, but hath not enough to pay, by many pounds worſe than naught: let me hear and read theſe latter ſort of men preach and write of Chriſtian chearfulneſs, heavenly mindedneſs, and contentation in all conditions: yet here alſo may be a great difference, for God may give in that to one, that he doth not to another; and beſides, the condition of p. 311one Chriſtian may be very different; ſome it may be alwayes poor, and to him it is nothing ſo hard to walk comfortably under it. I knew one good old Chriſtian, one going to ſee him, found him roaſting two Crabs, a piece of brown bread, and a pot of water, this was his Supper, and he chearful; this was very good, but he was alwayes low. A Miniſter I knew, who having kept a Faſt with another Miniſter, at night for his Supper had only a Pudding of meal and water, a meſs of plain grewel, his drink a little changed from water, this was his Supper; the good man found it a hard matter to be contented, the other Miniſter had his good things to refreſh him. Another Miniſter inviting me to dinner, we had a dry Pudding, as the other Miniſter, and ſalt fiſh, (not like your London fiſh) only we had muſtard, and here (ſaid the good man) we are better on it than Chriſt was, for though we read he eat fiſh, yet we read not of any ſawce he had, and we have muſtard to our dry fiſh; our drink was good Adam's Ale, ſpring water, this was our dinner, and well content. God can give in if he pleaſe: Now though Miniſters muſt preach of contentation in all conditions, yet I had rather hear theſe Miniſters preach, and read their books about contentation, than thoſe who know nothing of theſe temptations. It was a good ſpeech of a gracious woman to an eminent Chriſtian, who told me of it; ſhe was under a hedge picking up ſticks in a cold morning (as I remember) the man paſſing by, and ſpeaking to her, calling him by his name, ſaid ſhe, O pray, that God would ſave you out of ſtraits. You Chriſtians, who ſet by your warm fires, think of theſe Chriſtians, let not Miniſters or others reprove or rebuke too ſharply poor Chriſtians under theſe temptations, though they do not quit themſelves as they ſhould do.

The ſecond thing I ſhould requeſt of theſe Worthies is this, that what duties they urge upon Chriſtians, and in ſuch a manner, that you do as it were make them no Chriſtians, if they anſwer them not: if you will make what p. 312you ſay a true diſtinguiſhing note between ſound and unſound Chriſtians, then put ſuch Texts of Scripture to prove the duty you urge to, and that for the performance of it in ſuch a manner as you urge, that you are ſure will carry it: make it clear from the Scriptures you quote, that this as you preach and write is the Command of God. I deny not but the things are very good, that I read in the excellent works of ſome men, if Chriſtians can reach them, but are they abſolutely neceſſary, that if a Chriſtian reach them not, he is not a good Chriſtian? I wiſh I had ſeen clear Scriptures for ſome things I read, and preſſed with vehemency of Spirit. If I meet with a particular practiſe of one Saint in the Scripture, ſhall I preſently take that Scripture, and make it a ground, to preach that all Chriſtians are bound to that practiſe? David ſaith, Pſal. 119.148. Mine eyes prevent the night watches, that I might meditate in thy Word: That is, ſaith Piſcator, Expergiſcor ante excubias. The Comment that goeth under the name of Jerom thus gloſſeth, Non eum lux ſoporatum reperit, ſed vigilantem ſtrenuè: & circa divina eloquia oculorum ſpiritualium intentione meditantem. Diodati thus, I have awaked of my ſelf in the night, before I have been called upon by the watchmen, &c. Shall we hence gather, that all Chriſtians are bound to awake before day-light, to break their reſt, that they may meditate in Gods Word? Some Chriſtians indeed have had ſuch Meditations upon it, that they were bound to it, becauſe David did it, and it hath cauſed trouble to their ſpirits: What work would this make amongſt Chrſtians, ſome through their cold and moiſt brains, others through hard labour, others who find ſuch want of ſleep, eſteem it for ſuch a common mercy if they can get it, their heads fit for nothing if they want it. Being once in company with an eminent Divine, and the beſt Caſuiſt that ever I met with, he put a queſtion to us (there being ſeveral preſent) about the performance of a Chriſtian duty; as I remember, he told us the Queſtion was ſent from ſome forreign Divines to be reſolved from the Scripture: the duty is p. 313practiſed by moſt (at leaſt true) Chriſtians (I believe) in England, which might occaſion the ſending of the Queſtion hither, ſuppoſing that Miniſters did preach it as the duty to which Chriſtians are bound, and I think they do ſo: What the Queſtion was I will not ſet down, leſt any ſhould take advantage by it: I meet with a reverend Author, who hath preſſed Chriſtians with much vehemency unto meditation in ſuch a manner as he ſets down, who hath cenſured ſuch men for ridiculous perſons who move ſuch a Queſtion; his Book was publiſhed before the Queſtion was ſent: if they be ridiculous perſons, let them anſwer for themſelves: but as to the queſtion, ſaid this Divine, my practiſe hath been, is, and I am reſolved ever ſhall be according to the Queſtion: but if you urge this for a duty to which all Chriſtians are bound, that they muſt thus perform it, give your Texts of Scripture: We that were preſent thought, that Scriptures might be eaſily produced, and did ſo; but upon ſerious examining of them, we were convinced, they were not clear enough to bind the practiſe as a duty incumbent upon Chriſtians, as the queſtion was propounded: yet for my part, as he ſaid, it hath been, is, and ſhall be ſtill my practiſe; withall I called to mind, that my own Father, during the time I lived with him (unleſs it were on the Lords day) did not perform the duty, what he did after I cannot well tell; but yet he was a man who kept his ſecret communion with God, had a heart for God, and tongue for God (as ſometimes being a Gown-man in a Corporation, he had occaſion to appear for God) while he lived in the world, was above the world; when he came to leave the world, he would ſeveral times ſend up ſhort prayers to his Father, When wilt thou ſend thy Servant to fetch me home? With a ſmiling countenance he entertained Death, having ſome fore-taſtes of what he was going to poſſeſs, by that expreſſion of his, I ſhall have as much glory as ever I can bear. When he was dead, his Miniſter, who wrote to us the news of his death, ſaid this of him, He lived much deſired, he died much mourned for: Yet this my godly Father would ſcarcely p. 314be eſteemed for a ſerious Chriſtian by ſome, for not performing that duty according to the queſtion, though, I ſuppoſe, a year or two before his death he did take it up, but then I was far diſtant from him. This is that which I aim at in this example, that when we urge duties upon Chriſtians, ſo to be performed, and upon the performance of them after the manner we ſet down, or non performance, we will conclude them ſound or unſound, ſerious or ſlight Chriſtians, let us be ſure to give clear Texts that prove, God commanding the duty in that manner as we lay it down, and urge Chriſtians to the performance of it.

I grant Meditation is a duty that all Chriſtians (adult) are bound unto; yea, ſo much a duty, that I know not how a perſon adult can be a Chriſtian without it. I know not how a Chriſtian can order his converſation without meditation, how he can examine himſelf without meditation, how he can improve the Sermons he hears, and Books he reads without ſome meditation; but the queſtion is for ſuch meditation, ſet down after ſuch a mode, viz. That every day as duly as we pray, ſo we ſet apart an hour or half hour for the duty of meditation, and more eſpecially in meditating of the Joyes of Heaven, and making it for that time our whole work, and intermix other matters with it no more than we would do with prayer. This I ſee is the meditation ſtrongly urged upon Chriſtians, a duty very hard I am ſure, and if our ſalvation lye upon this being performed after this manner as this learned and reverend Author hath ſet down, then moſt Chriſtians that I meet with, forty to one, and thoſe whom I eſteem good Chriſtians, muſt never come at Heaven, but muſt to that dark place. If I ſhould humbly deſire a Text or two from holy Writ, to prove, that is the meditation that God requires of Chriſtians; if the reverend Author will anſwer me, it is a ridiculous queſtion, as he hath ſaid in another caſe, I muſt be ſilent.

p. 315For the object of this meditation, the Joyes of Heaven; it muſt be ſuppoſed as they muſt have a Title to Heaven, ſo they muſt know, and be aſſured of their Title to Heaven; there muſt be no dark Cloud between them and Heaven, but all clear, who thus can daily have their meditations fixed upon Heavens joyes, for one hour or half an hour together, without any other thoughts intermixing themſelves: of this number I believe there are not half the Chriſtians in England. Heavens Joyes? Good Lord, ſay many poor Chriſtians! we meditate more upon Hells ſorrows than Heavens joyes, while we lye under the ſenſe of our guilt and damned eſtate, and though we pray and follow after God (we think) yet we can hear no good word from God, we can apprehend nothing but anger, no peace, this ſinks our hearts. Others, they have ſo much to do with the Hell of corruption they feel in their hearts, and the daily conflicts they have with their luſts riſing from thence, which doth ſo preſs them down with ſinking diſcouragements, the ſeventh year, and ſeventh again, have not been a year of releaſe to them, that the Joyes of Heaven little affect them: What tell you me of Heaven, ſaith this perſon? tell me of redemption applyed, let me know Chriſt and him crucified experimentally, let me feel and find a hard heart ſoftened, a proud heart humbled, a filthy heart cleanſed, a froward heart meekened, a ſlight heart awed with the reverence of God, an hypocritical heart made upright, a dead heart quickened, a heart enſlaved to, and bewitched with the Creature, ſet above the Creature; let me feel my Bible, the things we talk of, written upon the fleſhy tables of my heart, this would be joy, a heaven to me.

This would ſecure me in two things.

Firſt, That there is a Heaven, which the Atheiſtical thoughts of my heart ſometimes would queſtion.

Secondly, That I have a title to it.

p. 316Miniſters may teach Chriſtians what objects they ſhould meditate upon, but the thoughts of Chriſtians will run there where they are moſt pinched. Other Chriſtians if they be not held down with the former, yet they may be ſo oppreſſed with ſad thoughts ariſing from debts, debaſements, unequal yoak-fellow, long ſickneſs and pains, with poverty attending, it may be ſeveral Children about them, and a grumbling Husband, becauſe the Wife doth not work to maintain them; ſome from cold and hunger; that theſe are like the Iſraelites, when Moſes told them comfortable things from God, Exod. 6. from the 6. to the 9. ver. but in ver. 9. They hearkened not to him through anguiſh of ſpirit.

But oh ſay ſome, this is their want of Grace, want of Faith, meditation of the joyes of Heaven. Very well ſaid, and I hope you are one that have been in the ſame condition, owed more than you were worth, had a Family to maintain, the Creditors called, and you were one very careful that the Goſpel ſhould receive no diſhonour by you; you are one that have been aloft, and now are low; you are one who have been under long pains and ſickneſs, with poor Children about you, a grumbling Husband, and when you roſe out of your ſick bed, had two or three ſmall ſticks to make a fire to warm you, had nothing but a little oatmeal and water, or ſome ſuch mean thing to nouriſh you; it may be your ſick ſtomack did deſire ſuch a thing, but had nothing to get it: you have known what it is to have an unequal yoak-fellow, that daily follows you with unhandſome carriages, and you under all theſe have born up bravely by your faith, above ſinking and afflicting thoughts, and ſolaced your Soul with the joyes of Heaven; if it be ſo, magnifie mercy, and yet pity thoſe who would walk with God uprightly, and do for the main, but have not yet attained to that meaſure you have; but if you have not been under theſe conditions, and experienced what the temptations are, if you will teach them their duty how they ſhould walk, do it, but yet let it be with p. 317compaſſion; the poor body will complain, we live an Animal, as well as a rational and ſpiritual life; and though I know God can ſend in that which ſhall lift up a Soul above all diſcouragements under theſe conditions, yet that all Chriſtians under theſe conditions, have ſuch influences of grace and comfort from God, alwayes abiding by them to do it, (though ſometimes a glimpſe they meet with) I do not find it.

Secondly, As to the fixing of the thoughts upon ſuch an object, ſo as no other thoughts intermix themſelves, more than they ſhould in prayer: I have nothing to ſay againſt it, if this be the duty, that we muſt ſeparate ſo much time for theſe thoughts or meditations only. What others find of intermixing of thoughts in prayer I know not, but this I know, who hath cauſe to be aſhamed and humbled for ſuch intermixings: had we not a High-Prieſt to bear the iniquities of our holy things, I know it would go ill with ſome body. When the mind of a man is like a Spannel that runs before his Maſter, one while he keeps before him in the path, preſently he is hunting on the other ſide the hedge, then into the path he comes again and runs a while, by and by gone again; thus the mind one while attends the buſineſs it is about, preſently it ſlips aſide to other matters, then in again; but to hold it firm, fixed in the work, alwayes in the path, this ſome body finds hard: But when we come only to thinking, meditating, who will fix this Quickſilver? The Bird hops off one bough to another, ſtayes long on none; this vanity and inconſtancy is a wretched diſtemper, and this makes the duty of meditation ſo hard. If the heart be laden with ſorrows, or filled with fears, it can fix the mind upon the Objects which cauſe theſe fears or ſorrows; if it be enlarged with joy, delight, it will fix on the Object that cauſeth it: ſo if love and deſire be greatly drawn forth after an Object, it will fix the mind upon the Object: Voluntas imperat intellectui quoad exercitium actus. Impellit intellectum ad conſiderationem. But the affections p. 318muſt be much enlarged, elſe they will not fix the mind. Hence many Chriſtians, I do not mean ſuch as bear the name only, but real and ſerious Chriſtians, if I have any skill to judge, by the inward acquaintance I have with them, and obſervation of their converſation, have complained much, and ſaid, they find this to be ſuch a hard duty, when they ſet themſelves apart only to think and meditate, that they cannot perform it, after that manner which Divines write; not out of a corrupt ſpirit and enmity to the duty, for they are very willing with it, and try to do it, but cannot fix their minds, and make them hold to the thing they propound: but for ſecret prayer, there they make up what they cannot in meditation. And in truth the prayers of many Chriſtians, what are they but their ſpiritual meditations expreſſed in words to God? But if other thoughts ſhould come in, are they as ſinful, as in prayer, wherein we deal with God immediately in Divine worſhip?

Thirdly, For the time allotted for this duty, one hour, or half an hour. To hold the mind fixed one hour, or half an hour together, without any other thoughts intermixed, about Heavens Joyes, or iudeed about any other Grace, what ſay poor Chriſtians to this? Hath the bleſſed God revealed this to be his will? hath he ſet down the time how long Chriſtians muſt meditate? What if a Chriſtian cannot hold his mind fixed a quarter of an hour, what if not half a quarter, doth he break any Command, or Rule of God form editation? I know very well the Scripture ſpeaks of meditating in the Word day and night, but the meaning of that Text, I hope, is not according to this duty of meditation which is urged in this manner: Many poor Chriſtians, who cannot meditate of Heavens Joyes, or other Graces, half an hour, nor quarter, without thoughts intermixing, do yet labour to meditate in the Word both day an night, Pſal. 1.2. that is, endeavour to have their converſation framed according to the Word, both day and night. I honour much that holy p. 319man, whoſe name I have forgot, but he was Miniſter either in Wales, or near Wales; the ſame man it was, as I remember, whoſe converſion was ſo obſervable; two Livings he had before his converſion, but diſcharged not his duty to one; being at a Fair, and buying ſomething at a Pedlers Stall, he rends off a leaf of Mr. Perkins Catechiſm to put the thing into which he bought, and reading a line or two in it, God ſet home ſomething out of it, which did the work; preſently he parts with his beſt Living, kept the leaſt, and proves a faithful Labourer in Gods Vineyard. This holy man was obſerved, by thoſe who lived in the houſe with him, to keep Faſts alone; and they obſerved this was his manner, ſometimes to walk, then fall down upon his knees to prayer, and was not at prayer but a very ſhort time, may be five or ſix minutes, then walk again, and pray again a few minutes, and thus ſpent his day in meditation and prayer. This man I much honour that could do thus, and ſo I do thoſe who can meditate, if two hours or ten hours, but to ſet down times how long men ſhould meditate, I know no ground for that.

Firſt, I conceive (under favour) meditation is then rightly performed when the affections are wrought up unto a ſutableneſs with the object I am meditating upon: Would I meditate upon the vanity of the Creature, to which I ſee my ſelf enſlaved too much; if I can by meditation come to ſee the vanity of it, by the Spirit of God aſſiſting me, that I find my affections are more looſened from is, get more above it, and take up more in God, I conceive meditation hath in its meaſure attained its end. If it be any luſt or ſin that I would ſee the evil of it, if the Spirit helps me in meditation to ſee the evil of it, ſo that I fear it, I tremble at it, my will turns away from it, and begs grace and ſtrength againſt it, a heart to hate it, meditation hath its end. If my Object be God, Chriſt, Grace, Holineſs, and I would ſee the good of theſe, if the Spirit aſſiſting me, I come ſo to ſee the good of theſe, that my will chuſeth, love, deſire, run out after theſe with an unſatisfied p. 320ſpirit till I enjoy theſe, or if I cannot come to the enjoyment, yet my affections and will purſue thoſe, I think meditation hath its end. In meditation I ſee the object as it is, I affect as I ſee, and follow as I ſee and affect in my endeavours (allowing here various degrees both in the ſight and affections, yet ſo as the prevalency is on Gods ſide) I conceive this perſon hath in his meaſure performed this duty. Now let this meditation be performed how it will, let it be in what length or ſhortneſs of time, what is that to the eſſence of the duty? If a man can thus meditate as he ſits in his houſe amongſt others; if as he walks in the ſtreets about his other occaons; if as he is at his work in his calling; if as he walks in the fields, or rides, or in bed; ſo the end of meditation be attained, though he doth not ſeparate himſelf only for meditation, as for prayer: if this meditation for the time be not a quarter of an hour, or half quarter, but often in a day (as thoſe who are plagued with their hearts, followed with temptations all the day long, are put upon theſe meditations frequently) will not this meditation anſwer the Scripture-meditation, unleſs we ſeparate our ſelves one hour, or half an hour to meditate, and that upon the Joyes of Heaven? If not, let us hear a Scripture-reaſon to prove it. For thoſe who are able to contemplate and ſolace themſelves with the Joyes of Heaven, if it be ten hours together, I only ſay, they are the happier men, and have great cauſe to bleſs. God for ſuch a mercy given to them. But when I come to impoſe duties, as meditation, &c. upon Chriſtians, to be performed by them in ſuch a manner, and for ſuch a time; and their ſoundneſs or unſoundneſs, ſeriouſneſs or ſlightneſs, is determined according to their performance, or non-performance, according to that manner which I ſet down, ſurely I had need bring clear Scripture proof to warrant what I impoſe, and not ſpeak or write that which ſhall perplex many ſincere Chriſtians, and make them call all their work into queſtion, becauſe they come not up to what I deliver.

p. 321Of the ſame opinion concerning meditation, was that judicious and able Divine, Mr. Nathaniel Rogers, of whom I made mention in my Epiſtle to the Reader, a man of ſolid judgment, a cloſe walker with God, and awed with the reverent fear of God, who could not be perſwaded to publiſh any thing, being troubled with an Haemoptyſis, or ſpitting of blood, he thought it would kill him if he ſhould go about ſuch a work; this excellency he had in his work, that as he was very ſound, clear, and ſearching, ſo he was ever very tender and careful that he ſpake nothing which ſhould perplex or trouble a poor ſincere Chriſtian: Having handled a Chriſtians daily walk with God, which he did to the life, and which deſerved the Preſs, as well as any practical piece of Divinity that is printed: I obſerved he omitted that Head of meditation which I waited for. I asked him in private why he did not preach upon it, as others had done, and that in ſuch a manner as now we are ſpeaking of, as if meditation were not rightly performed, unleſs men did ſeparate themſelves unto this duty daily, as they do to prayer, beſides that meditation which they had, as I inſtanced before? To which he anſwered: It is true, men had printed ſo, but he could not prove it out of the Word, and he did not love to impoſe that upon the people of God, which he could not find God himſelf to impoſe. That meditation was a duty was not the queſtion, and ſo inſtanced how and when Chriſtians might meditate: but the queſtion was as to ſuch a way and manner of performing the duty, which ſome Divines had ſet down, putting the ſtreſs in the performance of it after ſuch a way and manner, binding all Chriſtians to that, as if the duty were not performed, unleſs ſo performed, this he could not prove, therefore would not preach it, but omitted it.

Secondly, I conceive the fixedneſs of the thoughts in meditation, to hold long upon ſuch or ſuch a p. 322Subject which we would meditate upon, depend.

Firſt, Upon the tempers and conſtitutions of men. Some are of a temper inclining to Melancholy, which temper renders men more fixed in what they faſten upon in meditation, be it what it will. If the humour be predominant it fixeth men too much: Others are of a more volatile, hot conſtitution, which temper cannot fix as the other can.

Secondly, It depends upon the ſtrength of the Invention: For a man to dilate upon a Subject in meditation, as he muſt, if he holds long and fixed, it cannot be if his Invention be weak. Hence that worthy Divine, who makes the Abridgment of Mr. Rogers ſeven Treatiſes, upon that Chapter of Meditation (as I remember, for I have not the Book, though once I ſaw it) teacheth men how to help themſelves in meditation, by carrying the Subject they meditate upon through Ramus Topicks. Hence for men of vaſt parts, large inventions, and of a more fixed melancholy temper, to be longer in meditation than others, is no wonder. Hence alſo many Chriſtians who cannot ſeparate themſelves to meditate an hour, or half hour, yet can tell how to improve the Sermons they hear, becauſe in preaching the Miniſters invention hath helped their inventions, giving them Light, Arguments, Motives, &c. which move upon their wills and affections, and help them to pray and follow God to teach them to profit. I ſay, many Chriſtians can do thus. But what ſhall we ſay to many plain hearted Chriſtians, who go with a ſincere frame to hear Gods Word, and profit by it, ſet themſelves to obſerve, and lay up for themſelves, but ſometimes through the imprudence of the Miniſters lading the hearers heads with many heads, what with darkneſs, being not clear in what they deliver, what through want of method, or tediouſneſs in preaching, p. 323many poor Chriſtians can bring away nothing; they hear ſomething which they think they will lay up, then they hear more, and that they would lay up, and thus while they are greedy to catch and lay up the Word, while they lay up one thing, they looſe another, and in concluſion looſe all; their weak memories being not able to retain what they hear and would lay up, but while they catch at much, and would lay up much, they looſe all, then they complain of their unprofitableneſs, and dulneſs, none ſo bad as they: How can they meditate upon that which they do not remember? Yet divers of theſe good Chriſtians, it was not their giving way to ſleepineſs ſo much, or want of attention, but weakneſs of underſtanding and memory that hindered.

Thirdly, It depends upon the ſtrength of habitual Grace received, and the influences which that habitual Grace hath from the Spirit of Grace. Men who have received great Grace, and whom the Lord doth influence daily with ſecond Grace, thoſe who are exempted from thoſe woful ſinking troubles and temptations which others labour under; thoſe who have benign kind Aſpects from God, theſe may hold longer, and delight more in meditation, than thoſe whoſe Grace received is but little, and influence of ſecond Grace but little, every day lye groaning and oppreſſed under vile temptations or corruptions, can ſee but little, if any thing, of Gods favour towards them.

For ſome men God kills the fatted Calf, (Luke 15.) puts on the Robe, the Ring, they have their Muſick, when other Chriſtians may ſay (as once a good Chriſtian did, though not in a murmuring way as the elder Brother) the Lord was never pleaſed to give them one Kid to rejoyce. How heartily have we ſeen poor people at the door feeding upon the Scraps, which theſe within at the Feaſt have left upon their Trenchers? How thankful p. 324would ſome poor Chriſtians be, might they but enjoy the ſcraps of other Chriſtians, that is, ſuch things as they neither ask God, nor thank God for; yet though they have begged them ten years, and ten twice told, could not prevail with God for ſuch favours. Theſe may meditate indeed, but what do they meditate? Thy heart ſhall meditate terror, Iſai. 33.18. They do ſo, they meditate terrors, ſorrows, deſpondencies: Alas, little do we know what others go through, and it is impoſſible we ſhould know, unleſs we were in their conditions, and felt what they do: So that the queſtion is not, whether a man be poor or rich, a ſervant or free, as if they who are rich and free, might as well hold their minds fixed long in the meditation of the Joyes of Heaven, as they can ſpare time better than the poor, or the ſervant, to hear a Sermon.

What God enioyns, what he commands, that muſt be preſſed, there is no ſpeaking of that; but what we enjoyn, what Rules we give Chriſtians, and urge them to the obſervance of them, as being-much conducing to the leading of a holy life and converſation, if Chriſtians can reach them, I humbly conceive much prudence had need be uſed here, leſt we deal like ſome imprudent School-maſter, that hath a Boy who is willing to be a Scholar, his Maſter ſets him a long and hard Leſſon, which if the Boy can learn, it will prove the Boyes part to be good, that is true, but if the Boy be not able to learn, it ſets him down with diſcouragement, if not take off his mind from being a Scholar.

It is but a profane ſpirit, which thinks the holineſs, the converſation which God requires in his Word, is only fit for Miniſters, that have nothing elſe to do but ſit in their Studies, mind their Books, and contemplate. Yet again, if all ſincere hearted Chriſtians, moſt of which for their natural parts and grace are but ordinary, p. 325and in compariſon of ſome but weak, involved alſo in family cares, perplexed with other cares, which unavoidably attend ſome mens employments, tired with the troubles and labours of their particular Callings, tormented with the thoughts of debts, and how to keep clear with all men, which things thoſe who ſit only at their ſtudies, and can chuſe their company where they pleaſe, when they have a mind to go abroad, cannot underſtand, nor any others but thoſe who are actually in ſuch conditions; If all theſe Chriſtians (I ſay) can put in practiſe all thoſe Rules, which ſome men of eminent parts and grace have charged upon Chriſtians, as helps to attain that which God hath commanded and enjoyned, then, I ſay, there are better Chriſtians in England than I was aware of, or do ordinarily meet with; yet I meet with many, whom I cannot but judge that they are ſincere hearted Chriſtians, and will to Heaven. To argue thus, I can obſerve all theſe Rules, therefore other Chriſtians may obſerve them all, will not follow in practical Divinity. I had much rather be tied to Gods Book, than to ſome good mens Books, whether ancient or modern, eſpecially in ſome particular caſes of practiſe; in which I doubt not to ſay, that ſome while they go about to take men off from ſin, they do but lay a ſnare for the Devil to make uſe of, to bring men into ſin. When Eſau bad Jacob put on, that Jacob, his Wives, Children and Flocks muſt go Eſau's pace, Gen. 33.12, 13, 14. Jacob anſwers him, My Lord knoweth the Children are tender, and the Flocks and Herds with young are with me, and if men ſhould over-drive them one day all the Flock would dye, &c. Certainly in driving the Lords Flock there is wiſdom to be uſed; there are Children, and thoſe who are with young in his Flock, and to over-drive theſe, if it doth not produce their death, yet it will cauſe great diſcouragement. He that leadeth Joſeph like a Flock, Pſal. 80.1. leadeth his people, as Jacob led his Flock: Iſai. 40.11. He ſhall gather the p. 326Lambs with his arm, and carry them in his boſom, and ſhall gently lead thoſe that are with young. The ſum is this, ſaith Calvin on the Text: God in governing his people will be mild, gentle, placid, merciful, that thoſe who are weak he will not urge them beyond the meaſure of their ſtrength. With whom Forerius agreeth, Gently lead them that are with young, as Jacob did his Flock, ſaith he, he will not drive them too faſt, nor make them take great journeys: The words commend to us the care, the prudence, and love in Chriſt our Lord; and I ſhall ever wiſh (ſaith Forerius) that the Miniſters of Chriſt would manifeſt the ſame. When they would have the Diſciples of Chriſt put upon hard duties, Matth. 9.14. Chriſt auſwers them, ver. 17. Men do not put new wine into old bottles: The meaning is, ſaith that ſolid and learned Mr. An. Burges, No Miniſter that is wiſe will ſuddenly preſs high and more ſublime duties to thoſe that are yet weak, Spirit Refin. 2. part, 187.and through cuſtom and education are not fit to receive ſuch ſtrong meat, but they muſt be prepared by degrees. With whom agree, Doctor Sibbs, Mr. Burroughs, Cornelius a Lapide, and others. There are many new Creatures, who are old bottles, not able, I fear, to hold that new Wine which ſome pour into them; they are but children, weak, yet crying after Chriſt, and are ſo all their dayes; they are with young, travelling and bringing forth, as thoſe under terrors are, **Dr. Goodwin Child. Light, p. 224.in the pangs of a loaded Conſcience, as it were in Fits of breeding, or in the travail under ſome affliction ††Dr. Reynolds Pſ 110. p. 226.Ps 110, they are loaded, preſſed and oppreſſed, unfit to walk or go, through ſinking temptations and bitter afflictions: In the little Flock of Chriſt, many will be found of this number, who will ſit down diſcouraged, if they cannot go that pace their Shepherds drive them.

I had ſome other things in my thoughts which concerned this ſort of Chriſtians, ſuppoſing while I did read the works of men eminent for grace and parts, p. 327with which God hath bleſſed our Engliſh Nation abundantly, Satan might deal with them, as he hath dealt with others before, take occaſion from ſome things written, to fill ſome with perplexing thoughts, and put others upon ſome practiſes, in which they ſhall wurry and tire themſelves, and when they have done ſo, be never the nearer. But I have exceeded already, and gone beyond what at firſt I intended. Leaving this work for more able men, and well acquainted with varieties of temptations.

I ſhall add no more, but, Bleſſed be the Lord for the diſcoveries of the riches of his Grace in a Covenant of Grace: Bleſſed be the Lamb, upon whoſe blood this Covenant is founded, and of which he hath undertaken to be the Mediatour and Surety: Bleſſed be that good Spirit that brings our Souls under this Covenant, and keeps us in it. This is all our ſalvation, this is all our deſire: Thoſe who can find ſalvation any where elſe, let them take it. But by the faith of this we live; in the ſtrength of this will dye.

FINIS.