Of Peace and Contentment of Mind, Book 1 – Book 2

Of Peace and Contentment of Mind · Book 1 – Book 2

OF THE PEACE OF THE SOULE AND CONTENTMENT OF MINDE.

THE FIRST BOOK. Of Peace with God.

CHAP. I. Of the Peace of the Soul.

THe Goſpell is called a Teſtament, becauſe it is the declaration of the laſt Will of our Lord Jeſus Chriſt. By that Will, he leaves his peace to his Diſciples, and being neere his death tells them, Iohn 14.17. My peace I leave unto you, my peace I give unto you. For ſince Jeſus is called the Prince of Peace, Iſaiah 9.5. his proper legacy to his heires, is peace.

How comes it to paſſe then that ſuch as beare themſelves as Chriſts heires by Will, yet will not p. 2take his legacy? & that Peace is no where a greater ſtranger then in the Chriſtian Church, to whom it was left by an eſpeciall title?

It is true indeed, that the peace which our Saviour left to his Diſciples is not the temporal but the ſpirituall, which is the peace of man with God, & with his owne conſcience; wherefore he tells them, that he gives it not as the World gives it. But it is true alſo, that the want of that ſpirituall and inward peace brings outward war, as Saint James teacheth us, James 4.1. VVhence come wars and fightings among you? come they not hence, even of your luſts that warre in your members? He that is well with God and himſelfe, and keeps his affections in order, quietly brought under the rule of the feare and love of God, will neither lightly provok quarrells, nor be eaſily moved with provocations. He will be little concerned in publique contentions, and gently get off from particular.

This is the roote of the evill, that we ſeek not to be inveſted in the poſſeſſion of that peace of God, which the Lord Jeſus left us by his Will, & now ſo graciouſly preſents unto us by his word and ſpirit, and that wee diſturb the work of that good ſpirit the ſpirit of peace, ſiding with our turbulent and vicious paſſions againſt him.

When we loſe that peace, we loſe all other goods, for in peace all good is comprehended. It is the extent of the word peace in Hebrew, that philoſophical tongue. That ſoul, where the peace p. 3of God dwelleth, doth ſincerely reliſh his bleſſings, and turneth evill into good. But a vicious unquiet ſpirit doth not taſte how the Lord is gracious 1 Pet 2.3. And turneth good into evill, as a liver inflamed with a burning Fever, is worſe inflamed by nouriſhing meats.

The objects that moves deſire and feare in this world, are for the moſt part indifferent in their nature; good to him that uſeth them well, evill to him that knoweth not how to uſe them; So that good and evill lye within a mans ſelf, not in things without Pro. 14.14. A good man ſhall be ſatisfied from himſelf, ſaith Salomon. This is a beaten ſubject though never ſufficiently conſidered. If it were, it would frame the ſoule to piety & tranquillity, and make a mans ſpirit free, cleareſighted, maſter of all things, and (which is more then all) maſter at home.

The way to attaine to that command of our inward State, is to yield it to God, who being our great principle and our original being, imparts his freedome, & a beame of the ſoverainty of his ſublime nature, to the ſoule that draweth neer unto him from whom it is deſcended. God being the ſoveraigne of the ſoule as of all creatures, the ſoule cannot have any rule at home but from him, nor enjoy it under him without a free ſubjection to his will.

That peace and liberty of the ſoule whereby a man having all his intereſt in heaven, is diſintereſſed p. 4to all things in the world, walketh confident among dangers, and entertaineth with an equal and ſerene face good and evill ſucceſſe, is eaſier deſcribed then obtained. Yet we muſt not be diſcouraged, but ſtudy to deſcribe it, that we may obtain it in ſome meaſure, for it is gained by meditation. And the beſt kinds of meditation upon that peace, is, to lift up our ſoule unto God the inexhauſtible fountain of peace, which he makes to flow upon thoſe that draw neer unto him.

We ſhall never fully injoy that peace, till wee be fully united with the God of peace; A perfection unſuitable with this life, where the beſt are often drawn aſide from God, by the wandring of their thoughts, and the diſorder of their affections, which made St Paul to ſay 2 Cor. 5, 6. that while we are at home in the body wee are abſent from the Lord. Yet ſo much as a faithfull man enjoyes of the peace of God, vvhile he lives in the fleſh, is as much above the moſt floriſhing peace of the greateſt Kings of the vvorld, as Heaven is above earth. And vvhere it is vvanting, the higheſt earthly glory, vvhichwhich dravves the envy of men, ought rather to move their pitty. Without it, the gariſh ſhew of honours and treaſures is like a richly imbroidered night-cap upon a head tormented with a violent meagrime. And all that worldly pompe is not only uſeleſſe but hurtfull, ſowring the mind with cares, and firing the appetite with temptations, which afterwards teare the conſcience with p. 5remorſe, or benumme it into a deadly lethargy. Whereas the peace of God is a Paradice, the moderator of paſſions, the Schoole of vertue, the kingdome of God within the ſoule. Bleſſed and holy is he that hath it. and to him is next in happineſſe and holineſſe, he that ſincerely endeavoreth to get it, and to that end yeelds to God the raines of his affections, brings his will under Gods will, and humbly invites him to fixe his dwelling, & beare rule within his breaſt.

It is the end that I aim at, in this worke. And I beſeech the God of peace, ſo to bleſſe and honour it, as to make it an inſtrument to work His peace in the ſouls of his ſervants, beginning at my ſoule.

To that work every Chriſtian ought to put his hand as he loveth God and himſelfe. To which wee are the more induced and in a manner compelled by the contrariety of the Time. While the ſtorme of warre or inteſtine diſſenſions is raging in all parts of the world, not leaving one ſafe corner for peace, the wiſe Chriſtian muſt take ſanctuary in that inward peace, that peace of God, which though it paſſe all underſtanding, yet will dwell in the underſtanding and the affections of thoſe that faithfully ſeek it, and keep both hearts and minds in the knowledge and love of God through Jeſus Chriſt. Get once God within you, you have a ſhelter at home againſt all injuryes abroad; as he that in a tempeſtuous raine flyes into p. 6a Church, and in Gods houſe finds peace and ſafety, whilſt the whole aire abroad is enflamed with lightnings, and roaring with thunder; and the land floods are hurling down houſes, drowning ſheep and ſhepheards, and deſtroying the long hopes of the Husbandmans labour. For the faithfull ſoul is Gods Temple, which he graceth by his preſence, and bleſſeth with his peace, not ſuffering it to be removed though the earth be removed, and though the mountains be carried into the midſt of the Sea.

This peace at home, in which our duty and our happineſſe are concentred, is an inviting ſubject for a diligent contemplation. Let us examine wherein conſiſteth the true peace of the ſoul and contentment of mind, and how wee muſt keepe peace with God, with our ſelves, with our neighbours, in adverſity, in proſperity, and in all the occurrences of life.

CHAP. II. Of the Peace of Man in his integrity, and the loſſe of that peace by ſinne.

THe fundamentall rule of great reformations is to bring things to their beginning. By that rule, that wee may know the true peace of God and how wee may get it, wee muſt caſt back our ſight upon the beginning, how God gave it to man, and how he loſt it ſoone after. And here p. 7wee muſt uſe that which the Spirit ſayd unto the Churches, Rev. 2.5. Remember whence thou art fallen, and repent.

Man newly created after Gods likenes was in perfect peace with him: for God, making an image of himſelfe, would not have made it diſſenting from him; and peace is a prime lineament of Gods Image. That firſt human ſoule, recently breathed out of Gods mouth, followed with delight the freſh and pure traces of his divine production; and man, finding in himſelfe the likneſs of his Creator, tooke a great joy and glory to compare that copy with the original. That moving image of God did imitate his actions, as doth the image of our body in a glaſſe. And whereas in the worke of regeneration, St Paul ſaith, that the new man, is renewed in knowledge after the image of him that created him, and that he is created after God in righteouſnes and true holines, it followes, that the firſt man was created ſuch, ſince wee learne that ſuch muſt be the renewing of man, to be created againe after the image of God.

Theſe lively expreſſes of the image of God, knowledge, righteouſnes, and holines, could not be in that firſt man, without an entire peace and conſonance with his Creator. And having peace with God, he had it alſo with himſelfe; His deſires were not at variance with his fears, nor his knowledge with his actions; His thoughts belyed not his words; His cupidity did not draw againſt his p. 8conſcience, & his conſcience layd no accuſation againſt him. From that good intelligence with God and with himſelfe, he could not but reape a great content in his mind; that content alſo being a lineament of the image of God, to whom, as holines, ſo happines is natural and eſſential.

For that contentment of mind he got no ſmal contribution from the beauty and plenty of Nature ſmiling upon him, and the willing ſubmiſſion of all animals flocking about him, as loving ſubjects, meeting to wellcome their new Soveraign. For his peace with God kept all creatures in peace and obedience under him: Abroad, the clemency of the aire, and the pleaſantnes of a garden of Gods planting delighted him. And at home, his familiarity and free acceſſe to his Maker filled him with joy and confidence. And his original righteouſnes (if he could have kept it) would have perpetuated that bleſſed peace unto him; for peace is the moſt proper effect of righteouſneſſe, as it is expreſt by Iſatah, The work of righteouſneſſe ſhal be peace, and the effect of righteouſneſſe quietneſs & aſſurance for ever. Iſa. 32.17. Truly, God forbidding him to eat of that excepted fruit upon paine of death, did intimate that as long as he kept in obedience, death could take no hold of him, nor any of the appurtenances of death: for ſuch are all the infirmities of the body, all the griefes of the mind, and all the croſſes of this life. Ezekiel in the eighteenth Chapter is copious upon this demonſtration p. 9that life is inſeperable from righteouſneſs, and mortality from ſinne.

This laſt was juſtified by wofull experience; for man going from his righteouſneſſe forfeited his life and his peace: And preſently, a dark cloud of confuſion and miſery troubled his golden ſerenity: The voyce of God which was the joy of man, ſuddenly became his terrour; Gods preſence which was his life, became ſo formidable to him, that it went for a currant truth, Judg. 13.22. Wee ſhall ſurely dye, becauſe wee have ſeene God. Man being fallen off from God, moſt part of the creatures fell off from him, and that rebellion continued ever ſince. Thoſe that have ſenſe and motion openly deny to yeeld ſubjection unto him, flee away from him when he will come neere them, or flye upon him with open hoſtility: And to get ſervice from them, he muſt tame them young, before they be able to reſiſt him. Other Creatures deſtitute of ſenſe, yet ſeeme ſenſible enough to let him know, that they yeeld to him a forced ſervice. Neither can the earth be wonne to doe any good for him, but by great labour and long expectation: Diſeaſes enter into his body with the meate that he eateth, and the aire that he breatheth. Stormes beat upon him, Summers ſcorch him, Winters chill him. Foxes have holes, and birds of the aire have neſts, their garments are natural, warme in winter, light in ſummer: To man onelyonly, Nature gives not where to lay his head; nor ſo much as a skinne capable p. 8duplicate page p. 9duplicate page p. 10to abide his native ayre. He is aſhamed to ſee his perſon, and robbes his ſubjects of their veſture to hide himſelfe under the spoyle.

And yet that diſcord between man and nature is leſſe then the diſcord between man and man. For generally, men advance themſelves by their mutual ruine, and ſeldome get any of the goods of this world, but by the evill of another; Warres, lawſuits, envies among Neighbours, and domeſtique quarrells, make the face of the world like unto a wild rugged field, full of thorns & bryers; if not liker unto a ſtormy Sea, where the waves break one another continually. It is the raigne of diſcord and confuſion.

And yet the diſcord of man with his own kind, is not ſo grievous as his diſagreement with his owne ſelfe; I mean the naturall and unregenerate man. For reaſon, which bore a peaceable and uncontrouled rule within mans ſoule, before he was eſtranged from God, finds no more that ready obedience of the facultyes and affections. His general inborne notions of goodneſſe and wiſedom, are now and then darkned with the particular violent ſuggeſtions of the appetite, caſting a thick cloud before the eye of the underſtanding: Reaſon her ſelf ſtudieth her own deluſion, putting a diſguiſe of good upon evill; Many times alſo a man knowing and condemning evill, followeth it at the ſame time; being alike unable to blind his judgment, and rule his paſſion. Then, as paſſions p. 11are pulling againſt Reaſon, they will alſo pull one againſt another; as when ſubjects nave ſhaken off the yoke of their King, the State breaketh into factions, and every one is pulling for himſelfe. Wrath and luſt, wil fiercely buſtle the one againſt the other, as two land flood torrents falling from two oppoſite mountains. The like between feare & deſire, covetuouſneſſe & ambition, love and jelouſie; or if one paſſion raignes alone, it doth tyrannize over the heart. To teare a mans ſoul, and bring him to ſlavery and miſery, there needs no more but luſt or envy, or impatience of revenge.

In a heart lying under that tyranny, and helping his own ſlavery, when God by his ſpirit begins the worke of regeneration, then begins another kind of diſcord; of which St Paul ſpeakes, Gal. 5.17. The fleſh luſteth againſt the Spirit, and the Spirit againſt the Fleſh, and theſe two are contrary the one to the other, ſo that you doe not the things that ye would. This is a more irreconcilable quarrell then the other betweene the vicious paſſions, which many times will agree to do evill, and yeeld one to another by turnes, as the occaſion ſerveth; But between the fleſh and the ſpirit, that is, betweene the feare of God and the corruption of our nature there can be neither peace nor truce; Vice muſt fall and break his neck before the fear of God, as Dagon before the Arke, unleſſe that God irritated by a pertinacious reſiſtance, withdraw his feare and knowledge from a ſtubborne p. 12heart; and then it is not God but man that is overcome, for while he ſhakes off the free yoake of piety, he puts on the ſlaviſh yoak of his unruly appetite, and becomes a drudge to feed the greedineſs of an imperious and inſatiable maſter. Iſa. 48.22. There is no peace ſaith the Lord for the wicked. The caſe is deplorable of a conſcience deſtitute of the feare of God and faith in his promiſes, where the heady untamed paſſions have ſnatcht the rains from the hands of reaſon. It is the fable of Phaeton turned into a ſtory; for reaſon, too weak for the head-ſtrong appetite is overturned from his ſeate, the celeſtial light is quencht in the ſoule, the fire of cupidity is kindled in the heart, the unruly paſſions runne wild their ſeverall wayes, and the man is caſt headlong into perdition.

That perdition is the final ſeperation from God and the endleſs diſcord with him, which begins in this very life. Yet as long as a man liveth upon earth, he hath a ſhare in that generall love of God to his creatures, and the goodneſs and patience of God inviteth him to repentance. But after this life is done, God is an open enemy to thoſe that have lived in emnity againſt him, and abuſed his grace & long patience. To deſcribe that miſerable ſtate, the Lord Jeſus calls it outward darkneſs; worme that dyeth not, a fire that is not quenched, where there is wailing and gnaſhing of teeth. Imagine if you can, what it is to be ſhut out from God the father of light, and driven away from him for ever; After p. 13that, a hideous darkneſs, a worme gnawing, a fire burning, wailing and gnaſhing of teeth, late remorſe, deſpair, hatred of ones ſelfe, and all imaginable diſtreſſes are but conſequences of that miſery of miſeryes, to be hated of God and hate him for ever.

Of that incomprehenſible miſery the ſuburbs are the torments of conſcience in this life, to which the racks, the wheeles, and the fires, are not comparable. How grievous thoſe torments are, many forſaken wretches have ſufficiently expreſt it, who being tortured by their conſcience, and uncapable to conceive any deliverance from the diſmal expectation of hell, have choſen rather to leape into hell, by a deſperate ſelfe-murther, then to endure any longer the angry face of God purſuing them. And the miſerable ſoules find there, what they ſeek to avoid; Amos 5.19. as if a man did flee from a Lion, and a Beare met him.

The examples are frequent of thoſe whom the ſecret laſhes of conſcience have forced to make an open declaration of their hidden crimes, ſhewing thereby, that they were upon Gods rack. But truly the examples are yet more frequent of ſeared and benummed conſciences, which by paſtimes, companyes, buſineſſes, and the deceitfulnes of riches, divert their mind from that formidable thought of the quarrell, that is betweene God and them; coſening themſelves, as farre as they can, with a vaine opinion that the way to ſcape Gods p. 14juſtice, is, not to think of it; and, that they may not think of it, they enjoine their reaſon not to beleeve it.

But that numneſſe is unworthy of the name of peace: There is great difference betweene ſafety and ſecurity, betweene having peace and not thinking of warre. Such men are like paſſengers ſleeping in a ſhip that is ſinking; or like that wee have heard with horrour and compaſſion, that beſtial ſouldiers condemned to death, would drink luſtick, and goe drunk to the gallowes; This I ſay is the behaviour of moſt part of the world, who bearing their condemnation in their conſcience, make them-ſelves drunk while they are going downe into perdition; ſometimes with ſtrong drink, but continually with the luſt of the fleſh, the luſt of the eyes and the pride of life, and with worldly cares and projects, being of opinion that it is needleſſe to think of death, becauſe it comes without thinking.

But in that carnal lethargy, conſcience will ſtart up by intervalls and pinch drouſy hearts: Eſpecially when adverſity lyeth heavy upon their perſons and familyes, and when ſudden dangers overtake them. Then doe they ſee the angry countenance of Gods juſtice; Their owne crimes take them by the throate, and they ſeeme ready to ſay as Ahab to Eliah 1 Kings 21. haſt thou found me mine enemy? And God ſaith to their heart with anger, I have found thee, becauſe thou haſt p. 15ſold thy ſelfe to worke evill in the ſight of the Lord. There is no conſcience ſo ſunk in a deepe ſleepe of ſinne and worldlines, but will now and then awake, and cry out in a ſudden fright. So did Felix, though a Pagan, an extortionner, and a man every way infamous; for, as St Paul reaſoned of temperance and righteousnes and judgment to come, Felix trembled, and anſwered, Goe thy way for this time, Act. 24.

Whoſoever hath read bookes and men, may have obſerved what unquietnes, crimes will bring to the criminal; That tyrants continually imagine a naked ſword hanging over their head; That the wicked flee, when no man purſueth; That murtherers and perfidious men have a broken ſleepe, and their mirth is interrupted with parentheſes of frownes and grimme lookes; That when they excuſe themſelves of a foule fact, of which their conſcience accuſeth them, their conſcience many times gives the lye to their words, and they are contradicted by the inconſtancy of their lookes, and the ſtammering of their tongue. And conſcience will double theſe terrours, when their end draweth nigh. Many know who he was that ſtarted up often in his mortal drouzines on his death bed, commanding that his men ſhould give over ſlaying.

But ſuppoſe that the wicked, that have the world at will, had as much reſt within as without, yet …dons ſaying to Craeſus ought to be obſerved, p. 16Never to pronounce any man happy before his death. But the Chriſtian ought to give to that ſentence a longer terme, if he hath bin with David in the Sanctuary of God, and there hath underſtood the end of the wickd, and found that God hath ſet them in ſlippery places, to caſt them into deſtruction.

CHAP. III. Of the reconciliation of man with God, through Jeſus Chriſt.

Such being the enmity betweene God and ſinfull man, which is followed with the diſcord of man with nature, & with his kind, & with himſelf; How welcome, how precious to him muſt the bleſſed newes be of Gods reconciliation with him? Eſa. 5.27. How beautifull upon the mountaines are the feet of him, that bringeth good tydings, that publiſheth peace, that bringeth good tydings of good, that publiſheth ſalvation, that ſaith unto Sion, Thy God reigneth? the chief ambaſſadour that anounceth that peace with God, is he that made it. It is the eternal ſonne of God, who by an infinite mercy towards man guilty and miſerable, was pleaſed to allye himſelf with him, by a perſonal union of the divine nature with the humane. He hath taken our nature and imparted his unto us. He hath made himſelfe Man to take upon himſelf the debt of man. For ſeeing that man was indebted to Gods iuſtice, it p. 17was requiſite that a man ſhould give ſatisfaction. Which becauſe mans nature was not able to find, Chriſt joyning to the Nature and Obligation of man the Nature and Vertue of God, and both in one Perſon, hath fully ſatisfied the juſtice of his father, which required a perfect obedience, and death for puniſhment of diſobedience.

He hath then preſented to God a moſt accompliſht obedience, of which the moſt eminent act was to have readily undergone a ſhameful & bitter death at his Fathers command for the ſins of mankinde, of which he was the pledge and the repreſentative; An obedience of infinite merit, more powerfull to obtaine pardon, yea and reward, at Gods hands, then all the diſobedience of the world to incenſe his juſt wrath to puniſhment. 1. Pet. 2.24. His owne ſelfe bare our ſins in his owne body on the tree. Iſa. 53.5. The chaſtiſement of our peace was upon him, and with his ſtripes wee are healed. For it pleaſed the father that in him ſhould all fullneſs dwell, and having made peace through the bloud of his croſs; by him to reconcile all things unto himſelfe. Col. 1.19.

All that have recourſe to that infinite love of God and that ranſome of ineſtimable value, the merit of his ſonne, embracing it with a true faith, (which cannot act, nor ſubſiſt, without a true repentance) find their peace made with God; their iniquity is pardoned, they have received of the Lords hands double for all their ſinnes. Iſa. 40.2. It is a double ſatisfaction, both becauſe it is twice greater p. 18then all the ſins of the world; and becauſe it worketh a double effect, the one to get pardon for ſins, the other to obtain a reward for imputed righteouſneſs. And that ſatisfaction repreſented to God in our faithful prayers makes them acceptable and of ſweet favour, as the incenſe put upon the ſacrifices,

It is much to be lamented that theſe tydings of grace and glory are but coldly entertained by carnal eares, as now growne ſtale and vulgar. And that there is more joy for prevailing in a Lawſuite, and for a Peace that opens the markets and the freedome of commerce after a civil broyle, then for our peace with God through Chriſt, in whom wee have free acceſſe unto the throne of grace, that wee may obtaine mercy and finde grace to help in time of need. Heb. 4.16. But he that in the fright of his conſcience hath ſeen hell open, gaping for him, and hath once loſt his thoughts in that bottomeleſſe gulfe of miſery and horrour to have his creatour his enemy; if upon that he embrace by faith that great and heavenly meſſage, not onelyonly that his ſinnes are forgiven him by the merit of Chriſt, but that by the ſame merit, of an enemy and a child of wrath he is become the ſonne of God and heire of his Kingdome, his heart will melt with joy love and admiration, and the ſadder his ſenſe was of his deplorable condition, the greater will his thankfulneſſe be for his gracious reſtoration O the depth of the riches both of the p. 19wiſedome and the goodneſſe of God, who hath found a way to ſet forth together his juſtice and his mercy, and to pardon ſinne by puniſhing it! O the infinite love of the Father, who ſo loved the world that he gave his onelyonly Sonne for them! O the infinite love of that onelyonly Sonne, that ſo loved his enemyes that he delivered himſelfe to a moſt bitter death to give them life and immortality, yea and his own kingdome! O the infinite love of the holy Ghoſt, who ſo loved the world as to announce unto them this excellent piece of newes by his word, and ſeale the promiſes of God in their hearts by faith in Jeſus Chriſt, that whoſoever beleeveth on him ſhould not periſh but have life eternal.

Behold then the onelyonly foundation of the peace of the ſoule and contentment of mind! It is that peace made for us with God by his onelyonly ſonne, who hath taken our ſinnes upon himſelfe and in conſequence the puniſhment; giving us in exchange his righteouſneſſe, and conſequently the reward of it, ſince by it wee appeare righteous before God. This is the ſummary of the Goſpell, This is the onelyonly comfort of the faithfull, That being juſtifyed by faith wee have peace with God through Jeſus Chriſt our Lord. Rom. 5.1. Without that perſuaſion all the moral precepts and all the reaſons of Philoſophy cannot ſet the mind at reſt, much leſſe the riches, honours, pleaſures and paſtimes of this world, for who can have peace with p. 20himſelfe while he is in diſſention with God? And who can have peace with God, but by the mediation of his beloved ſonne Jeſus, there being no other name under heaven by which wee muſt be ſaved?

The chiefe impediment of the tranquillity of minde being the remorſe for ſinne againſt God, and the apprehenſion of this juſt and terrible threatning, Curſed is he that continueth not in all the words of Gods law to doe them. Whoſoever embraceth the merit of Jeſus Chriſt by faith is fenced againſt all the threatnings of the law, and all the accuſations of his conſcience: For to them he will anſwere, As Gods threatnings are juſt ſo are his promiſes; now, he hath promiſt that if wee judge our ſelves wee ſhall not be judged of the Lord. 1. Cor. 11.31. That he that heareth the word of the ſonne of God and beleeveth on him that ſent him hath everlaſting life, and ſhall not come into condemnation, but is paſt from death to life. Joh. 5.24. That the blood of Jeſus Chriſt the ſonne of God clenſeth us from all ſin. 1. Joh. 1.7. That he hath blotted out the hand writing of ordinances that was againſt us which was contrary to us, and took it out of the way nailing it to his croſſe. Col. 2.14. Wherefore theſe threatnings, that God will bring every work to judgement, and that even for one idle word account muſt be given, reach not to thoſe evill workes of which beleivers have repented and embraced the remiſſion by faith in Jeſus Chriſt.

p. 21Thoſe threatenings of judgement doe not reach me, ſince I have already paſt judgemont upon myſelfe by a ſerious contrition, and have received my Abſolution by the merit of him that was judged and condemed for me. If account muſt be given for my ſinnes, Chriſt muſt give it, who charged himſelfe with them But that account is diſcharged, My ſins are put out of Gods ſcore; The curſe of the law to a ſoule that beleeveth in Chriſt, as I doe, is a handwriting taken out of the way, a Bond torne and nailed to the croſſe of Chriſt; God is too juſt to make uſe of a bond vacated to proceed againſt me: the merit of his Sonne which he received in payment for me, is of too great value to leave me in danger to be ſued, for the debts which he hath payd; for himſelf was arreſted by Death, the Sergeant of Gods juſtice, and put in that jayle whence there is no comming out till one hath payd the utmoſt farthing; and being come out of that jayle by his reſurrection, he hath made it manifeſt that he hath payd the whole debt which he was bound for in our behalfe unto Gods juſtice.

What though my ſins be great? yet are they leſſe then the merit of Jeſus Chriſt. No ſinne is ſo great that it ought to take away the confidence in Gods promiſes. No ſinne is ſo great that it may damme a ſoule beaten downe with contrition, but together raiſed by faith and waſht in the blood of the ſonne of God, Indeed the remembrance of my ſins muſt be bitter unto me, yet that bitternes muſt be p. 22drowned in the joy of my ſalvation, & my repentance muſt be a ſtep not a hinderance to my confidence. So I will ſay to God every day with a contrite heart Forgive us our treſpaſſes: And at the ſame time I will remember that I make that prayer unto our Father which is in heaven, who commands me to call him Father, to aſſure me that he will ſpare me as a man ſpareth his owne ſonne that ſerveth him, Mal. 3.17. & to ſtile him heavenly father to whom the kingdome and the power and the glory belongeth, to lift up my hope to that celeſtial glory which he fully poſſeſſeth, and which he will impart to his children in their meaſure. I will walke before God with humility and feare, thinking on my ſins paſt and my preſent weakenes and ſinfulnes; but together I will goe in the ſtrength of the Lord and make mention of his righteouſnes. The righteouſnes of God that frighteth ſinners, comforteth me, and his juſtice is all mercy to me: For the infinite merit of his Sonne being mine, he is now gracious unto me in his juſtice. Hereby the peace and aſſurance which I enjoy through faith, is advanced to a joy of heaven upon earth, and to this ſong of triumph. Iſa. 61.10. I will greatly rejoyce in the Lord, my ſoule ſhall be joyfull in my God; for he hath cloathed me with the garments of ſalvation, he hath covered me with the robe of righteouſnes, as a bridegroome decks himſelfe with ornaments and as a bride adornes herſelfe with her jewells. This is the peace and contentment of the faithful ſoule that feeleth and reliſheth her p. 23bleſſed reconcilation made with God through Jeſus Chriſt. For he that hath peace with God hath peace alſo with himſelfe. And the love of God powerfully growing in his heart by the conſideration of the bounty of God (whoſe ſweetnes wee may taſte though not conceive his greatnes) breeds there together the peace of God which paſſeth all underſtanding, baniſheth tumultuous and unlawfull affections, and brings the lawfull under its obedience; ſo that all the affections of the regenerate ſoule meete in one, and make but one, which is the love of God, as many brookes that loſe their names in a great River.

When the love of God brings not that great peace to the ſoule, and the abſolute empire over the paſſions, it is becauſe love is as yet imperfect; and the cauſe of that imperfection is the deficiency of faith, which doth not yet embrace aright the reconciliation with God through Jeſus Chriſt; and faith is deficient when it is not maintained by good workes, her food, without which it pines away, and falls into a ſhaking palſie; and when that foundation is ſhaking, all that is built upon it cannot but be tottering: This then muſt be our firſt and earneſt taske, to make our ſelves ſure of our peace with God by a lively faith, whereby our hearts may be purified from evill workes, and made fertile to all fruits of holineſſe. For hereby we ſhall have peace with our ſelves and ſhall be maſters at home.

p. 24Hereby alſo wee ſhall have peace with Gods creatures, receiving temporall bleſſings as teſtimonies of Gods reconciliation with us, and in every bit of bread wee ſhall taſte his love; Proſperity and adverſity will prove equally good unto us, being diſpenſed by his fatherly care. If God multiply our afflictions it will be onelyonly to multiply our deliverances. He will never put us to the tryal but to refine our faith, weane our hearts from the world, and make his heavenly comforts more welcome to us; Truly the faithfull ſoule, that knoweth how to make the right uſe of good and evil, ſhall find experimentally the truth of St. Pauls ſentence that all things are for our ſakes. 2 Cor. 4.25.

Alſo this peace with God brings us peace with our neighbours. For he that hath a comfortable ſeeling in his conſcience that God is reconciled with him, will eaſily be reconciled with his brethren, holding it a point of equity, generoſity, and gratefulnes, after that his Maſter hath forgiven him ten thouſand talents, to forgive his fellow ſervant an hundred pence. If all men had the peace of God in their hearts, there would be no diſcord in the world. But becauſe moſt men want that good peace, and they that have it, have it but imperfectly, therefore peace between men can hardly be well cemented. When you ſee men profeſſing piety and ſound doctrine, tearing and devouring one another with warres or lawfuites, you p. 25may be ſure that the peace of God rules not in their hearts, ſurely not in the hearts of the authors and fomentors of diſcord, though they ſhould pretend the zeale of Gods glory, who hath no need of mens turbulent paſſions to advance his kingdome, which is all peace. In heaven where the peace of God abideth in its fulneſs, and filleth the hearts of every one of his Saints, there is alſo of neceſſity a perfect peace between them, for they muſt needs have all one love, ſince they have all but one intereſt, which is the glory of him that loveth them, and for ever glorifieth them with himſelfe.

CHAP. IV. Generall meanes to preſerve that peace with God: and firſt to ſerve God purely and diligently.

HAving ſpoken of the true and onelyonly foundation of the peace of the ſoule and contentment of mind, which is the confidence that God is appeaſed to us through Jeſus Chriſt; Let us now uſe the meanes to preſerve that peace and ſtand firme upon that ſolid ground, beginning by the more general.

The firſt is to ſerve God with purity and diligence, for which this conſideration is eſſential, that our reconciliation with God was made by way of purchaſe, and that when wee were loſt and eſtranged from God, he was pleaſed to redeeme us by his Sonne: Wherefore as they that p. 26bought ſervants expected ſervice from them, God alſo hath bought us to be ſerved by us. That end of our redemptiō is thus ſet down by St. Paul, Tit. 2.14. Chriſt gave himſelf for us that he might redeeme us from all iniquity, and purifie unto himſelfe a peculiar people zealous of good workes. It was the cuſtome over all the world in S. Pauls time to buy & ſell ſervants: As then ſervants could not expect the favour of them that had bought them, unleſſe they did them good ſervice; we that are purchaſed by God with ſuch a great price muſt not expect to enjoy his peace and gracious countenance, if wee doe not ſerve him according to his will; Wherein our utility meetes with our duty, for of the ſervice which wee yeeld unto God the whole benefit reſults unto us.

Before all things wee muſt looke well that our ſervice to God be pure and ſuch as he requireth; for without that purity all our diligence to his ſervice would be not onelyonly unleſs but hurtfull. One cannot goe to God turning his back to him; The more we labour to ſerve him otherwiſe then he hath commanded, the more wee offend him. The pure way of Gods ſervice is ſet down in his written word, wherein although many places are too high for the underſtanding of the moſt wiſe and learned, yet the things neceſſary for the duty and ſalvation of man, are ſo clearely expreſt, that this commendation is juſtified by experience which David giveth unto Gods word, The entrance p. 27of thy Words giveth light, it giveth underſtanding unto the ſimple. Thy word is a lamp unto my feete and a light unto my path. It is one of the chief duties of Gods ſervice to reade and carefully meditate that good Word, & lend a devout attention to them that announce it. For by it God ſpeaks to us as a father to his children, and none but unnatural children refuſe to hearken to the voyce of their Father. This duty brings its recompence, for the holy word of God is the glad tydings of the peace of God with men, and the onelyonly doctrine that frames that peace within us. For which reaſon the Prophet would heare it, Pſ. 85.5. I will heare what God the Lord will ſpeake; for he will ſpeake peace unto his people and to his Saints. To that holy word, as to a ſanctuary, troubled conſciences muſt have recourſe to get the peace of God. Yet the faithfull ſoule ought to be more ſtudious to learne in it, how to pleaſe God, then how to get comfort. Thoſe Chriſtians are yet upon the lower degrees of their regeneration, that practiſe the duties of Gods ſervice only to work their ſalvation. Wee muſt read and hear Gods word for a higher end, even to conforme our wills to the rule of his declared will, and wee muſt think more of his glory then our felicity. If faith in his promiſes make us ſay joyfully with David, Pſ. 32 1. Bleſſed is he whoſe tranſgreſſion is forgiven, whoſe ſin is covered, the zeale of his glory muſt make us ſay with more joy and affection, as p. 28the ſame David, Pſ. 119.1. Bleſſed are the undefiled in the way who walke in the law of the Lord. Bleſſed are they that keepe his teſtimonies and ſeek him with the whole heart. v. 5. O that my waies were directed to keepe thy ſttatutes? v. 7. I will praiſe thee with uprightneſs of heart when I ſhall have learned thy righteous judgments. And all along that great Pſalme he uttereth the unſpeakable joy that he took in meditating and doing Gods commandements; one may ſee that he cannot ſay enough to expreſſe how heartily he was affected to it. If wee love the holy word of God for its own ſake, and converſe often with it with reverence and affection, becauſe it is the word of our heavenly father, and the declaration of his nature and will, wee ſhall finde our peace in it, though wee ſeeke it not, and get a ſatiſfaction not to be parallelled by any joy for the things of this world.

To this duty of hearing God ſpeaking to us in his word, the next is to ſpeak to him by prayer, whether it be to implore his grace, or to thank him for his benefits, or to praiſe him for his infinite perfection. By theſe two duties of hearing God and ſpeaking to him, we begin in this world that good intelligence and holy communication with God, in which the heavenly peace and ſoveraine felicity of man conſiſteth.

By prayer wee ſeeke and meete that peace of God which is announced to us in his word and whoſo ſeekes it well, will be ſure to meete it, for p. 29to this ſeeking is the promiſe made Math. 7.8 Every man that aſketh receiveth, and he that ſeeketh findeth, and to him that knocketh it ſhall be opened.

When this direfull remembrance ſinkes into a conſcience, how man was put out of Paradice, and Cherubims were placed at the gate with aflaming ſword to keepe him out that he may not finde the way to the tree of life, it is enough to ſinke one downe with feare and anguiſh, and make him cry out ſtanding upon the brink of deſpaire, Muſt I be driven away from God for ever, and what way is left for me to returne to the tree of life without which I cannot ſhunne eternal perdition?

Upon that perplexity Prayer comes and offers her helpe, ſaying, I will bring thee thither, and will goe with thee, without any let of the flaming ſword; for I know a way to the tree of life, where the terrour of the law doth not keep the paſſage; the ſonne of God who is the way the truth and the life, hath made me way unto the throne of grace, to which I goe with full aſſurance to obtaine mercy and finde grace to helpe in time of need.

This freedome of prayer to approach unto God was in ſome ſort repreſented by the ſacrifices. That they were figures of prayers wee learne it out of the Pſalme 141 where David beſeecheth God that his prayer may be ſet forth as incenſe, and the lifting up of his hands as the evening ſacrifice, Pſ. 141.2 As then the ſmoake of the ſacrifices did mount up toward heaven, which is a way which p. 30cannot be ſtopt, likewiſe faithfull prayers have at all times a free paſſage to heaven: and although Satan be called the Prince of the aire, he cannot diſturbe them in the way; But, that they may reach to heaven, the incenſe of the merit of Chriſt muſt be layd over the ſacrifice of prayer.

To that holy duty wee are encouraged by Gods commandement and promiſe. Both are in this text, Pſ. 50.12. Call upon me in the day of trouble, I will deliver thee, and thou ſhall glorifie me. And ſo in this, Come unto me (ſaith Gods eternal Sonne) all you that labour and are heavy laden, and I will eaſe you. Math. 11.28. None that prayeth to the father through the merit of the Sonne returnes empty; For either he giveth us what we do aſke, or what wee ought to aſke, and that which is fit for us. He that keepeth that holy correſpondence with God is never dejected with ſorrow, or perplexed with feare, for he finds in that divine communication a plaiſter to all his ſores, and an inexhauſtible well of life and joy. David had found it ſo when he ſayd, Pſ. 16 I have ſet the Lord allwayes before me, becauſe he is at my right hand, I ſhall not be moved, Therefore my heart is glad and my glory rejoyceth, my fleſh alſo ſhal reſt in hope. By prayer wee ground our ſoules in faith, raiſe them with hope, inflame them with charity, poſſeſſe them with patience during our life, and yeeld them to God with joy in our laſt breath.

To reape theſe benefits by prayer, wee muſt underſtand p. 31well the right uſe of prayer which is double; It ſerveth to aſke of God our neceſſities both of body and ſoule; for ſince in him wee live and moove and have our being, wee muſt continually ſeeke to him by prayer of whom wee continually depend. But the nobleſt and moſt proper uſe of prayer is to glorifie God, and converſe with him becauſe wee love him, and becauſe he is moſt perfect and moſt worthy to be beloved; coming to that holy duty, not as a taſke, but an honour, the greateſt honour and delight that a creature can be capable of in this world, ſtealing away from affaires and companies to enjoy that pleaſant and honorable converſation; as lovers will ſteale away from all employments to entertaine their beſt beloved. For what is ſweet in the world in compariſon of this ſweetnes? what is honorable compared to this honour to have familiarity with God and be admitted to his preſence at any time, to be received of him as his children, and when wee lift up our affections to heaven the habitation of his glory, to finde that himſelfe is come to meete us in our heart, and hath made it another heaven by his gracious preſence?

In that meditation a faithfull man will call Gods benefits to minde; and to conceive their excellency to his power, he will from the conſideration of Gods grace reflect upon that of his owne naturall condition, ſometimes criminal, miſerable, and Gods enemy; but now through p. 32Gods preventing love and unſpeakable mercy changed into the quality of child of God and heire of his kingdome. He hath bin provoked to pity us by the depth of our miſery, wherefore in all reaſon wee muſt be provoked to thankfulneſs by the height of his mercy; And this is the chiefe employment of prayer, an employment which paying our duty brings our felicity, and though wee have payd but what wee owe, and ſcarce that, giveth us a preſent payment for the duty which wee have payd.

O what a heavenly delight it is to loſe ones ſelfe in the thought of Gods mercyes, which are beyond all reckoning and above all imagining? and to ſay to him after David, Pſ. 40.5. Many, O Lord my God, are thy wonderfull workes, and thy thoughts which are to us ward, they cannot be reckoned up in order unto thee; v.8. If I would declare and ſpeak of them they are more then can be numbred. I delight to doe thy will O my God, yea thy law is with in my heart, Pſ. 86.11. Teach me thy way, O Lord, I will walke in thy truth, unite my heart to feare thy name. I will praiſe thee O Lord my God, withall my heart, and will glorifie thy name for evermore, for great is thy mercy towards me, and thou haſt delivered my ſoule from the loweſt hell. Such a converſation with God to rejoyce in his love, praiſe him for his graces, and crave the leading of his ſpirit to walke before him unto all pleaſing, is an imitation of the perpetual imployment of Angels and glorified p. 33Saints. It is a beginning of the Kingdome of heaven in this life. In it conſiſteth the true peace of the ſoule and the ſolid contentment of minde.

CHAP. V. Of the love of God.

BEing entred into the meditation of the love of God, let us ſtay upon it. It is good for us to be here, let us make here three tabernacles. And more reaſon have wee ſo to ſpeak in this occaſion, then St. Peter when he ſaw Chriſt tranſfigured in the Mount. For by planting his abode there, he could not have made Chriſt to doe the like, nor given a ſettled continuance to that ſhort bright lightning of glory: But by our meditation upon the love of God, wee make him to ſtay with us, and our ſoul is tranſfigured with him, being filled with his grace and his peace, and already enlivened with a beame of his glory.

Now becauſe the ground the ſpring and the cauſe of the love that wee beare to God, is the love that he beares to us, wee muſt before all things ſtudy to conceive as well as wee may, of the great love of God to us-ward. Behold what manner of love the father hath beſtowed upon us that wee ſhould be called the ſonnes of God. 1 John. 3.1. This is the principall point of his love, where all other teſtimonies of his love doe beginne and where they end. Without this none can ſay, that p. 34he is beloved of God; For to be the work of Gods hands and maintained by his providence, is common to all creatures, and to be made after Gods image, and by his liberality to enjoy the plenty and ſervice of nature, is common to all men good and evill: But becauſe creatures without reaſon, and men without goodneſſe beare no love to God, it cannot properly be ſaid that God loveth them, though he be their maker and preſerver. Love being the bond of perfectneſſe Col. 3. Gods love would not be the bond of perfectneſſe, if he loved thoſe things that never return him love; For, that love may be a bond, the two ends muſt meet & knit together: now theſe two ends knit, when a creature beloved of God beares a reciprocal love to him. For thereby not onelyonly the man that feareth God joyneth with him, but the whole nature alſo and all the creatures are re-joyned with their principle and Origine. And whereas ſome creatures cannot, others will not love God, the true child of God, becauſe he gets ſome utility out of them all, yea of thoſe that are Gods enemies, loveth him and gives him thanks for and in the name of all; and ſo by this meanes love proveth a true bond of perfectneſſe, which proceeding from God and knitting with God againe, embraceth and holds faſt together the whole creation, and brings it back to its Creator: A conſideration, which cannot but bring a ſingular content, and a great peace to the ſoule. Being perſwaded of the love of p. 35God to us whereby we are called the ſonnes of God, we looke upon all creatures as the goods of our fathers houſe, prepared for us. And though others which are none of Gods children enjoy them alſo, yet they are for us; ſince the wicked are for the good, either to exerciſe their vertue by tryals, or even to ſerve and ſuſtaine them; For as the angry waves roaring and foaming about the ſhip where Chriſt was with his diſciples, yet were bearing the ſhip; likewiſe, the enemyes of God and his Church while they are beating and ſtorming againſt it, beare it up in ſpite of their hearts. The agitations of the great ſea of the world, make Gods children more ſenſible of the great love which the Father hath beſtowed upon them, to have given them his beloved ſonne to be in the ſhip with them to keep them ſafe in the ſtorm; and the dangers that overwhelme others, are helps for good unto them that love God. All the deliverances that God ſends them, all the bleſſings that God powreth upon them, they take them as productions of the fatherly love of God who hath adopted them in his Sonne. They taſte that love in the enjoyment of preſent goods, they breath that love in the enjoyment of future & eternall goods, they reſt upon that love when they ſleepe, they leane upon that love when they walk, they find that love in all the occurrences of their life; with what face ſoever the various accidents of the world looke upon them, they ſee through p. 36them the evident love of God, being certaine that nothing happens to them but is directed by the good hand of their loving Father.

Theſe pleaſant rivers of the love of God conduct our meditation up the ſtreame to the great Source, that love which paſſeth knowledge, that myſterious deepe love which the Angels deſire to looke into; whereby of his enemyes that wee were, he hath made us his children, giving for us, even to death, his owne precious Sonne; entitling us, by him, to his eternal glory; and giving us the earneſt of it by his good Spirit crying in our hearts Abba Father. O incomprehenſible love! which hath undergone & overcome death to give us life, and that he might have from us an immortal love!

That immortal love ought to be the effect of this meditation. So that having conceived to our power how much God loves us, wee may alſo to our power apply our heart to love him; acknowledging that all our heart, all our ſoule, and all our underſtanding, is yet too little to returne him love for his love.

It it true, that this is a debt from which we can never be acquitted, and wee owe it even after wee have payd it: But as this debt muſt be payd continually, the continual payment yeelds a continual ſatisfaction to him that payeth it & oweth it ſtill. For whereas pecuniary debts make the heart ſad, this debt of love makes it glad, when our duty meetes with our inclination, and when p. 37wee moſt deſire to dok that which wee are moſt obliged to doe. Beſides, this debt is of that nature that when wee pay it wee make together an acquiſition; for although the love began by God he takes it upon him to repay us the love that we pay him, Pſ. 91.14. Becauſe he hath ſet his love upon me (ſaith the Lord) therefore will I deliver him: I will ſet him on high becauſe he hath knowne my name. Pro. 8.17. I love them that love me, and they that ſeeke me early ſhall finde me.

But love is due to God, not onelyonly for the love that he hath done us, and for the good that wee hope from him, but for the good that is in him, and becauſe he that is the ſoveraigne beauty and goodnes muſt be beloved in the chiefeſt & higheſt manner. All that is beautifull and good in Nature, the glory of the celeſtial bodies, the fertility of the earth, the ſhady greene of trees, the fragrancy of flowers, the variety and utility of animals, the rational inventive vivacity of intellectual natures, the admirable order of the Univerſe both in diſpoſition and conduct; All theſe are ſo many productions of the great bottomleſſe depth of beauty, bounty, power and excellency; and who ſo wiſely conſidereth them, preſently conceiveth that the Authour is poſſeſt of an infinite perfection onelyonly worthy to be beloved for his owne ſake, and that all the good and beautifull things that he hath done muſt be beloved onelyonly in relation to him and for his ſake. To which if you p. 38adde two other points, of which Nature cannot ſufficiently informe us, and wherein the Word of God ſupplies the deficiency of Natures teaching, which are the juſtice and the mercy of God towards ſinners. O who would not love that infinite love and excellency, though he had no intereſt of his owne in it?

But how can we barely conſider Gods excellency in it ſelfe with an abſtraction of our intereſt? Certainly the conſideration of our concernment will go along, though unſent for, with the contemplation of Gods ſupreme vertue and goodneſſe. And it is impoſſible to conſider God as the onelyonly worthy object of love, without conceiving, even with the ſame thought, that our ſoveraigne good conſiſteth in loving him; reputing what a height of honour and content it is when that great Creator, who is all bounty, all beauty, and all perfection, is pleaſed to contract amity with the creature.

For in this conſiſteth the great and only excellency of man, that God hath given him a nature capable to entertain freindſhip with his Maker: A capacity which being obſcured by ſin is reſtored to him by grace: And God, who as the only abſolute Soveraigne is above all Laws, condeſcended ſo farre to us as to binde himſelfe to the Laws of friendſhip with man, which Laws on his part are moſt inviolably kept; the whole defect in that mutual love is from man.

p. 39As then friends diſjoyned in place are joyned by love, ſo are God in heaven and man upon earth. God indeed is every where, yet God and man are more remote in degree of nature then any two can be in place: But they are joyned in a way farre more excellent & real, for the thoughts of two mortal perſons make no mutual impreſſion, when they are without the line and reach of communication; whereas God is never remote from the faithful ſoul, and they may commune together at any time. God makes his love ſenſible to the faithfull ſoul, and ſaith to it by the preſence of his ſpirit, Soul I am thy ſalvation; and the ſoul ſaith to him, Lord thou art my God, I am thine, ſave me & teach me to do thy will. God communeth with the ſoul by his word and ſpirit, and the ſoul communeth alſo with God by her word and ſpirit; that is, by prayer and holy aſpirations.

It is alſo a law of friendſhip that friends bear the one with the other, and that the ſtrong ſupport the weake. Wherefore God all perfect, having knit a friendſhip with the creature, ſubject as yet to much imperfection, ſupporteth her defects with his love, and covereth her ſins by his righteouſneſſe: Man alſo for his part muſt patiently bear, what chaſtenings God layeth upon him, taking all kindly at his hands; for as he muſt be aſſured of his love, he muſt alſo be certainly perſwaded of his wiſdom, and beleeve that Gods dealing with him, is all love and wiſdome.

p. 40It is a law of perfect freindſhip that friends declare their ſecrets one to another: So God deals with his freinds; and Jeſus Chriſt uſeth this for a reaſon, why he calls his Diſciples his friends: John 15.15, Henceforth I call you not ſervants, for the ſervant knows not what the Lord doeth, but I have called you friends, for all things that I have learned of my Father, I have made known unto you. And Daniel ſaith that the ſecret of the Lord is with them that fear him, [not the ſecret of his Councel, but that of his Good will towards them, in that which concernes their duty and their ſalvation, which is the ſence of the following words, and he will ſhew them his Covenant.] We then to ſhew our ſelves true friends to him that honoureth us with that title muſt alſo diſcloſe unto him the ſecrets of our hearts: It is true they are open to his all-ſeeing eyes, and if we would hide our ſecrets from him we could not. But God takes a delight that we give him an account of our ſelves, not that He may be better informed, but that we may be better and happier: for they that diſguiſe themſelves before him are incapable of his grace, and diſſembling is a violation of the lawes of friendſhip. It is the comfort of the godly, that while they confeſſe their ſinnes to God as unto their clear-ſighted Judge, they diſcharge together a duty of friendſhip, declaring to their ſupreme friend their private infirmities and ſecret diſeaſes, to call upon his help. What benefit p. 41we may expect by that free dealing with God, we learn out of Davids experience, who ſpeakes thus to God. Pſalm 32.5. I acknowledged my ſin unto thee, and mine iniquity have I not hid; I ſaid, I will confeſſe my tranſgreſſions unto the Lord, and thou forgaveſt the iniquity of my ſin: For this ſhall every one that is godly pray unto thee, in a time when thou mayeſt be found; ſurely in the floods of great waters they ſhall not come nigh unto him. Into the boſome of that friend we muſt powre our ſecret ſighes; to him we muſt lay open our moſt intimate deſires and feares, that we may ſay to him with David, Pſalm 38.9. Lord all my deſire is before thee and my groaning is not hid from thee. Which as it is true in regard of Gods all-ſeeing knowledge let it be true alſo in regard of our ſincere unboſoming of the ſecrets of our ſouls before God.

Now that the ſecrets of our ſoules and the meditations of our hearts may ever be acceptable in his ſight, and becauſe the heart of man is ſo cloſe and full of windings of hypocriſy, that man himſelf cannot finde the bottom of his own inſide, let us call upon God to aſſiſt us in that ſearch by his good ſpirit, ſaying. Pſalm 139.23. Search me, O Lord, and know my heart, try me and know my thoughts: And ſee if there be any wicked way in me, and lead me in the way everlaſting. Before we have ſincerely laid open before God all that is within us, we have no reaſon to expect the bleſſing of ſerene and innocent peace in our ſoul: p. 42For God, who is jealous of his glory, takes it as a high contempt when his creature will offer to avoid the all-ſeeing eyes of the Creator; & beſides, he is jealous of our love, taking it as a derogation to the love due to him, when we go about to conceale our thoughts our affections and our projects from him. Wherefore the ſence that the conſcience hath of this jealouſy of God, holds her in continual anxiety.

Whereas he that is true to a reſolution to call God to witneſſe of his moſt ſecret actions and intentions (as he is whether we will or no) gets two benefits that way: The one, that finding himſelf obliged to impart all that he hath in his heart to God his eternal friend, he will take heed of doing, yea and thinking, any thing that is diſpleaſing unto him, and by his uprightneſſe will prevent the ſhame of opening many impurities before that holieſt of Holies. The other that by this free and open dealing with God he ſhall get a great tranquillity in his conſcience. For, if in humane friendſhips we preſume that by diſcloſing the ſecrets of our hearts to a generous friend, we oblige him to love and fidelity, and after that action of freedom we find our heart much eaſed; how great muſt our eaſe and contentment be when we have poured all our heart into Gods boſom, that perfect friend, who is truth and ſincerity it ſelf? It is a wiſe part to conceale nothing from God. The only way to poſſeſſe our p. 43ſoul with peace and confidence, is to make God our Confident.

It is alſo a great point of mutual friendſhip to yeeld to the intereſſes and deſires one of another: Herein God hath ſhewed the way to men, having ſo farre condeſcended to the condition and neceſſity of men, as to have put on their nature and taken their debt upon himſelfe, yea and to have diſcharged it: He is dead like men, and for men. And being the ſoveraigne incomprehenſible wiſdome, he deſcends to our capacity to declare himſelf to us, and draw us to him He calls us indeed to denye ourſelves that wee may give ourſelves unto him, but yet how much doeth he yeeld to our deſires and feares? And with what wiſedome and ſweetnes doeth he ſort his tryals with our ſtrength? And where is the godly man, that hath not found in his foreſt afflictions that kinde uſage that St Paul ſpeaks of, 1. Cor. 10.13. There hath no temptation taken you but ſuch as is common to man; But God is faithfull who will not ſuffer you to be tempted above that you are able, but will with the temptation alſo make a way to eſcape, that ye may be able to beare it.

Since then God who is ſo great doeth accommodate himſelfe with us who are ſo little, the law of reciprocall love requires that wee accommodate our ſelves with him who is ſo great; that wee diligently informe our ſelves of his will to make it our will; that wee obſerve the things which he loveth that wee may love them, and the p. 44things which he hateth that wee may hate and avoyd them; that all our intereſſes bow under his, that the end of all our ends be his glory, ſeeking not our owne things but the things of the kingdome of God. Wee ſhall never be our owne, till wee have wholly reſigned our ſelves unto God. Wee ſhall never have a true peace and content within, till our affections be altogether ſubjected to his love, and conformed to his will. But then ſhall wee be peaceable, contented, and maſters at home, when God ſhall reigne within us, and when wee ſhall know no more difference betweene his intereſt and ours.

Finally, the higheſt point of love being an entire union, and to have all things common, it is alſo the purpoſe and in the end the efficiency of Gods love to us, yea ſo farre that by his great and precious promiſes wee are made partakers of the divine nature, 2. Pet. 14. and that Chriſt is in us and we in him Ioh. 17. What hath God reſerved to himſelfe that wee may not call ours? Heaven and Earth are for us, His providence is our purveyour, His Angels are our keepers, His kingdome our inheritance: He gives us his good plenty, his word, his Sonne, his Spirit, his owne ſelfe. Can any be perſuaded of this beneficence of God, and refuſe to give him his body, his ſoul, his intentions and his affections? Shall wee uſe reſervations with God who keeps no good from us? Would any poore man refuſe to have community of goods with a rich man? p. 45Now God who is the plenty and felicity it ſelfe will have community of goods with us. Let us embrace the condition readily: Let us give our ſelves, to God, and God ſhall be ours; Or rather ſay wee, God is ours, let us render our ſelves to him: for he prevents us in that Covenant; ſince God is ours, good reaſon wee ſhould be his. Bleſſed we! that wee may ſay with the Spouſe I am my beloveds and my beloved is mine, for by that union of perſons and community of goods with God, the ſoul finds her ſelfe arrived to the ſoveraigne degree of riches, peace, glory and delectation.

CHAP. VI. Of Faith.

Faith is a Chriſtian vertue, whoſe moſt proper and natural office is, to embrace that peace made for us with God by Ieſus Chriſt. And by it wee ſigne and ſeale for our part the Agreement made betweene God and man, This expreſſion is borrowed of John the Baptiſt ſpeaking of the Lord Ieſus, He that hath received his teſtimony hath ſet to his Seale that God is true. Joh. 3.33. All that we ſaid before of our reconciliation with God by Chriſt, & how that reconciliation is applyed to our conſciences, is an explication of the duty and benefit of faith; Yet we muſt ſpeake of it againe as a conſequence of Love. For the principal & moſt natural fruit of the love of God is to put our whole truſt in p. 46Thus St Iohn having ſayd much of the love of God to us, and of the love that wee owe him for it, addeth, 1. Ioh. 4.18. There is no feare in love, but perfect love aſteth out feare, becauſe ſeare hath torment; he that feareth is not made perfect in love. Faith as the mother of all vertues brings forth the love of God, but Love is ſoone eeven with faith, and brings forth her owne mother; For as wee love God becauſe wee truſt in him (as certainly perſuaded of his wiſedome, power and fidelity in his promiſes) ſo wee truſt in him becauſe wee love him, for in all our friendſhips our truſt in the beloved perſon followes the meaſure of the love that wee beare to him. He then that loveth God ſincerely, truſts in him; And when calamity tempts him to unbeleeving fears, he will obſerve Saint Peters exhortation, 1. Pet. 4.14 Let them that ſuffer according to the will of God commit the keeping of their ſouls to him in welldoing as unto a faithfull creatour.

It is impoſſible to love well without a good opinion of the perſon wee love, eſpecially of his fidelity and righteouſnes: Seeing then, that God hath promiſed to pardon ſins to thoſe that confeſſe them with a ſerious repentance, if wee love him wee ſhall truſt in his promiſe, that if wee confeſſe our ſins he is faithful and juſt to forgive us our ſins and to cleanſe us from all unrighteouſnes, 1 Joh. 1.9. grounding our truſt in his mercy upon his fidelity and righteouſnes: for ſince he promiſt it, certainly he will doe it, he is too faithful to breake his p. 47word, and too juſt to puniſh us for thoſe ſins of which Chriſt hath borne the puniſhment in our name. This gracious declaration he hath made, Luk. 12.32. Feare not, little flock, for it is your Fathers good pleaſure to give you the kingdome. Shal wee have ſuch an ill opinion of him, as to think that he hath promiſt more then he was willing or able to performe; or that, ſince the promiſe made, his will is altered, or his power diminiſht? Let us be ſure that he that loved us from all eternity will love us to all eternity, Rom. 8.33 Who ſhall lay any thing to the charge of Gods Elect? It is God that juſtifyeth, who is he that condemneth? It is Chriſt that dyed, yea rather that is riſen agnine, who is even ſitting at the right hand of God, who alſo makes interceſſion for us. And if upon this ſafe ground we truſt in God for the things of the life to come, wee muſt upon the ſame ground truſt his love for the things of this life. He that ſpared not his own ſonne but delivered him up for us all, how ſhal he not with him freely give us all things? He that ſaved our ſoules from death ſhall he not deliver our bodies from the dangers of this world? Certainly, he that hath prepared for us eternal delights at his right hand will not denie us our temporal daily bread.

This aſſurance in his love will ſweeten our afflictions and lay downe our feares, for being perſuaded that God as he is infinitely good is alſo infinitely wiſe, wee muſt in conſequence beleeve that all the evills which he ſends us are ſo many p. 48remedies to other evils; that our moſt ſmarting dolours are corroſives applyed by that wiſe Phyſician to eate the proud fleſh of our corrupt nature; that he doth not afflict willingly, nor grieve the children of men, Lam. 3.33. eſpecially when he chaſtiſeth his children, but is in a manner forced to that courſe by their neceſſity, as when a man is pincht by his beſt friends, to awake him out of a deep lethargy.

And ſince that eternal friend is every where preſent by his al-ſeeing knowledge and almighty power, and hath promiſed beſides, his gracious preſence to his friends, ſaying I will not leave thee nor forſake thee; what reaſon have we of joy & confidence at all times, in all places, and in all the occurrences of this life, having God with us allwayes, obſerving us with his eye, upholding us with his hand, protecting us with his providence, guiding us with his wiſedome, and comforting us with his love?

The laſt good office that Faith doeth unto us, is in the approaches of death; for then eſpecially it doth repreſent the promiſes of God unto the faithfull ſoule, and ſealeth them afreſh, knitting that bond of perfectnes the mutual love between God and the conſcience faſter then ever: By it God ſpeakes peace unto the ſoule aſpiring to heaven, and makes it ſpread the wings of holy deſires, to paſſe with a ſwift flight from the combat below to the triumph above.

Faith, bearing up the ſoule in that laſt flight, p. 49changeth name and nature in the way, and becomes love; to embrace him for ever in glory, in whom we have believed in infirmity.

CHAP. VII. Of Chriſtian Hope.

THe proper action of Faith is to embrace Chriſt and ground the ſoul upon him; But it hath another action common to it with hope, which is to embrace the benefits obtained to us by Chriſt. Of theſe benefits, the preſent grace is proper to faith, which is juſtification, otherwiſe the Reconciliation of God with the conſcience; the future glory by the contemplation of Gods face, is more proper to Hope.

Both faith and hope bring a ſweet peace and ſolid content to the ſoul that loveth God. But it is peculiar to hope to adde to that peace a beam of glory; much like thoſe ſpies of Iſrael that entred into the Land of Promiſe before the reſt of the people, to whom they brought ſome of the fruit of the Land; For it entreth into heaven beforehand, and from thence brings us a taſte of the promiſed inheritance.

Hope is the onelyonly thing that puts ſome value upon the life of this world, for all the good of this life conſiſteth in this, that it is a way to a better, and that the earth is the tyring-room of the godly ſoul where ſhe makes herſelfe ready p. 50for the wedding of the Lamb. But for that, what were this life good for? It would conſiſt but in two things; to do evill and to ſuffer evill. The very goods of this life without that hope would be evill; for none among the Pagans, and all others that were not ſuſtained by Chriſtian hope, was ever made happy. The wiſeſt of them have ſought the ſoveraigne good out of the objects of the ſenſes, not finding any ſolid content in ſenſuall things or actions. Solomon wiſer then them all, had found that all under the Sun was vanity and vexation of ſpirit, and under all he comprehended intellectual as well as ſenſual things. Neither could any give a more judicious verdict of all than he, for he had tryed all things. Where then ſhall we find any thing worth the paines of living, but in Hope? For if in this life only we have hope in Chriſt, we are of all men moſt miſerable. 1 Cor. 15.19. Hope not keeping within the limits of the poor goods of this life liveth already with the life to come, for it looks for the Kingdom of Chriſt which is not of this world as himſelf teacheth us: where although he reigne as a ſoveraigne, he reigneth not as a redeemer; and ſo here is not the reigne of his redeemed. We find it by experience.

Who ſo then will enjoy the peace of the ſoul and contentment of mind muſt have his hope and his ſpirit in a better place; for why ſhould we expect of the world more then it hath? Can p. 51one gather grapes of thornes or figs of thiſtles? May one expect peace of a perpetual agitation, or a durable content from things of ſhort continuance? For the ſoul of man being created for permanency, is contented with nothing leſſe then a permanent good; which is the eſſential reaſon why no man could ever find ſatisfaction in the world, there being ſuch a diſproportion between mans ſoul, and the objects that the world preſents to her: for all worldly things are finite, but the ſoul though finite in her ſubſtance is infinite in her deſire, which nothing leſſe then infinity can ſatisfie. Now it is by hope that the ſoul enjoyeth in this finite world an infinite good. It is by hope, that we riſe from the dead before we dy, being advanced to a degree of grace that hath already a ſtreak of glory. Of which St Paul giveth this high expreſſion. Col. 3.1. If ye then be riſen with Chriſt, ſeek thoſe things which are above where Chriſt ſitteth on the right hand of God. When Chriſt who is our life ſhall appeare then ſhall we alſo appeare with him in glory.

Worldly hopes flatter us and then diſappoint us. But though they did performe all they promiſe, the preſent poſſeſſion of the beſt things of the world is nothing comparable to the hope onelyonly of heavenly things, even that lively hope unto which God hath begotten us again by the reſurrection of Jeſus Chriſt from the dead; To an inheritane incorruptible and undefiled, and that fadeth p. 52not away, reſerved in heaven for us. 1 Pet. 1.3.

O holy and glorious hope, which already makes us partakers of Chriſts reſurrection, and followers of his aſcention, even to the right hand of God! already living with the life of Chriſt & animated by his ſpirit: Bleſſed hope, by which we are preſerved from the general corruption as with a ſoveraigne antidote, and by which we ſubſiſt yea and triumph in afflictions, Heb. 10.34. taking joyfully the ſpoiling of our goods, knowing in our ſelves that we have in heaven a better and an enduring ſubſtance. It is by hope that we look joyfully upon our bodies decaying with ſickneſſe and age, 2 Cor. 5.1. Knowing that if our earthly houſe of this tabernacle were diſſolved, we have a building of God, a houſe not made with hands, eternal in the heavens. For in this we groan earneſtly, deſiring to be cloathed upon with our houſe which is from heaven. It is by hope, that the Martyrs & all that ſuffer for righteouſneſſe ſee the crown layd on the top of their croſſe, and rejoyce in this promiſe of their Saviour, Matth. 5.11. Bleſſed are ye when men ſhall revile you, and perſecute you, and ſhall ſay all manner of evill againſt you falſly for my ſake: rejoyce and be exceeding glad for great is your reward in heaven. By hope we behave ourſelves wiſely in proſperity, 1 Cor. 7.31. uſing this world as not abuſing it, for the faſhion of this world paſſeth away. Hope beats down pride, refraines luſt, and weans our hearts from the world. p. 53Worldly hope diſordereth the ſoul and makes a man go out of himſelf, depending of the future, and loſing the preſent, and is alwayes wavering and feaveriſh: But heavenly hope, although it tranſport the ſoul above herſelf, and make her depend upon future goods, ſets her nevertheleſſe in a quiet ſteady frame; becauſe the ſoul riſing to God receiveth God, who makes her his home; ſo that a man by hope, enjoyes beforehand part of the goods which he aſpires unto. Hope groweth like rivers more and more as it draweth neerer the end of its courſe: And when it hath brought the godly ſoul into the Ocean of felicity, there it loſeth the name of Hope, and becomes Enjoyment.

CHAP. VIII. Of the duty of Praiſing God.

SInce wee already embrace eternal goods by hope, as wee deſire to beginne now the joyes of heaven, we muſt reſolve to beginne the dutyes of that bleſſed Eſtate. To ſeeke the firſt without the ſecond, would be an ungenerous diſpoſition, and an impoſſible undertaking. If wee apprehend aright that the felicity of man conſiſteth in his duty, and that the glory of the bleſſed Saints in heaven conſiſteth in glorifying God, we will ſeeke in that great duty our felicity, and delight to ſing our part, even, in this life, in the hymnes of thoſe p. 54glorious ſpirits. Nothing gives to the ſoule ſo great a peace, Nothing elevateth the ſoule to ſuch a Paradice, like Joy. The love of God is preferred before faith and hope, becauſe theſe ſeeke their owne good, but that ſeeketh Gods glory; Which to a godly ſoule being much more conſiderable then her owne happines, yet is found to be the ſoveraigne happines of him that ſeekes it before his owne good; Neither is there any more certaine and compendious way to get glory to ourſelves then to ſeeke Gods onelyonly glory.

In this then the godly man muſt delight, and can never want matter for it, all things giving him occaſion to praiſe God, either for his mercy to his children, or his juſtice to his enemies, or his power and wiſedome eminently ſhining in all his workes, or the infinite perfection that abideth in himſelfe. God hath made all creatures for his praiſe; and none of his material creatures can praiſe him but man onelyonly; And of all men, none but the godly praiſe him: Or if others doe it for company, it becomes them not, neither are their praiſes accepted. Then upon the godly lyeth the whole taſke to praiſe God for other creatures that cannot or will not praiſe him. But that taſke is all pleaſure; as nothing is more juſt, ſo nothing is more delightfull then that duty.

Look about upon the fields richly clad with the plenty and variety of nature: Looke up to heaven and admire that great light of the world, the Sun p. 55ſo wonderfull in his ſplendour vertue and ſwift neſſe: When he is ſet, looke upon the gloryes of the night, the Moone and the ſtarres like ſo many bright jewels ſet off by the black ground of the ſkie, and ſetting forth the magnificence of their maker. See how ſome of them keep ea certaine diſtance among themſelves, marching together without the leaſt breaking of their ranks, ſome follow their particular courſes, but all are true to their motions, equal and infallible in their regulated periods.

Then being amazed and dazelled with that broad light of Gods greatnes and wiſedome, let every one make this queſtion to himſelfe, Why doeth God make me a beholder of his workes? Why among ſo many different creatures hath he made me one of that onelyonly kinde, to whom he hath given reaſon to know and admire the workman, a will to love him, & a tongue to praiſe him? Is it not that I might render him theſe duties in the name of all his other workes? And to this duty I am obliged by the lawes of thankfulnes, ſince all theſe other workes are for me; good reaſon then that I ſhould be for God, lending my tongue and my heart to the whole univerſe to love praiſe and bleſſe the great and good authour of this rich and beautiful Nature. O the greatnes, the goodnes, the wiſedome of the incomprehenſible Creatour? And among all his attributes manifeſted in this admirable workmanſhip, O how his tender mercies p. 56are over all his workes? How every part of this great work is compleat? How all the parts are well ſorted together, helping and ſuſtaining one another with a wiſe Oeconomy? O if the worke be ſo perfect what muſt the workman be? If the ſtreames be ſo cleare what muſt the ſource be? Upon theſe if wee fix our meditation with a holy attention wee ſhall heare that ſpeech which St John heard being rapt up in ſpirit. Rev. 5.3. I heard (ſaith he) every creature which is in heaven, and on the earth, and under the earth, and ſuch as are in the ſea, and all that are in them, ſaying, Bleſſing, honour, glory, and power, unto him that ſitteth upon the throne and unto the Lambe for ever and ever.

From Nature looking to Providence, let us obſerve how notwithſtanding the oppoſition of ſpiritual malices and the preverſneſſe and blindneſſe of men, yea and by theſe very things, God advanceth his glory, maintaineth his truth, and formeth a ſecret order in confuſion. For the execution of his decrees a Million of engines are ſet on work ſubordinate or co-ordinate among themſelves, wherby things moſt remote yet meet in the order of cauſes to produce the effects appointed in Gods counſel. Where the chief matter of wonder is, that many of theſe cauſes are free agents, which doing what they will, bring forth moſt part of the time that which they will not, and by the uncertainty of their giddy agitations arrive to the certain End determined by God. Who p. 57can comprehend the innumerable multitude of the accidents of the world, all written in Gods Book, and diſpenſed by his providence, that infinitely capacious and ever watchfull wiſdom, ever in action, though ever at reſt; which by the order he gives to the greateſt things is not diſtracted from the care of the leaſt? He makes the heavens to move, and the earth to bear, and diſpoſeth of peace and warre in the world, and of the ſubſiſtence and revolution of Empires. Who would beleeve, that at the ſame time he tels the number of our hairs, and that not ſo much as one ſparrow falls to the ground without his ſpeciall appointment, but that we are told it by his own mouth, and that our experience aſſureth us of his care of the leaſt of our actions and accidents of our life? Here wee muſt reſt amazed, but not ſilent; for our very ignorance muſt help us to admire, and extoll that depth of the riches both of the wiſdome and knowledge of God, whoſe eye and hand is in all places, whoſe ſtrength ſuſtaineth, whoſe providence guideth all things, and taketh as much care of each of his creatures as if he had nothing elſe to looke to.

If our minds be ſwallowed up in the depths of Gods wiſdome, this one depth calls in another deep, which brings no leſſe amazement but gives more comfort, & that is the fatherly love of God to us his children. Eph. 3.18. O the bredth, the p. 58length, the depth, the heighth, of the love of Chriſt which paſſeth knowledge! the bredth that embraceth Jewes and Gentiles, having broken the partition wall, to make a large room to his wide love, that his way might be known upon earth, his ſaving health among all Nations. Pſalm 67.2. The length, which hath elected us before the foundation of the world, and will make us live and reigne with himſelfe for ever. The depth which hath drawne us out of the loweſt pit of ſorrow & death; & to effect that, hath drawn him down to that low condition. The height, which hath raiſed us up to heaven with him, and makes us ſit together with him in heavenly places.

With what miracles of mercy hath he preſerved his Church from the beginning of the world? How many graces doth he poure upon the ſeveral members thereof, nouriſhing our bodies, comforting our ſouls, reclaiming us from iniquity by the gift of repentance and faith, keeping off the malice of men and evill Angels from us by the aſſiſtance of his good Angels, delivering our life from death, our eyes from teares, and our feet from falling.

But before and after all other benefits, we muſt remember that principal benefit never ſufficiently remembred. Col. 1.12. Giving thankes unto the Father, which hath made us meet to be partakers of the inheritance of the Saints in light; who hath delivered us from the power of darkneſſe, and p. 59hath tranſlated us into the Kingdom of his dear Sonne; in whom we have redemption through his blood even the forgiveneſſe of ſins. This is the higheſt top of our felicity, the main ground of the peace of the ſoul, and the incomparable ſubject of the contentment of our minds; Yea, if we have ſuch a deep ſence of that heavenly grace as to praiſe God continually for it with heart and mouth. For as we praiſe God, becauſe he bleſſeth us, he bleſſeth us becauſe we praiſe him; and by his praiſe, which is the eternal excerciſe of his bleſſed Saints we become already partners of their imployment, their peace, and their joy.

CHAP. IX. Of good Conſcience.

ALl that we have ſaid hitherto regardeth the Principal cauſes (both the efficient and the inſtrumental) of the peace with God. There are other cauſes which of themſelves have not that vertue to produce that great peace, yet without which, it cannot be preſerved nor produced neither; theſe are, a good conſcience, and the excerciſe of good workes. Not that the reconciliation made for us with God by the merit of his Son needs the help of our works, but becaus the principal point of our reconciliation and redemption is, that we are redeemed from iniquity, which is done by the ſame vertue that redeemes us from Hell, and by the ſame operation: p. 60For it is a damnable ſelf-flattery and ſelf-deceipt for one to beleeve that he is reconciled with God, if he feele in himſelfe no converſion from that naturall enmity of the fleſh againſt God, neither can he enjoy a true peace in his ſoul.

In that reconciliation God makes uſe of our wil; for in all agreements both parties muſt concur and act freely. And to make us capable of that freedome, God by his ſpirit looſeth the bonds of our unregenerate will, naturally enthralled to evill. But it will be better to medle but little with the worke of God within us, and looke to our owne; learning the duties which wee are called unto as neceſſary, if wee will enjoy that great reconciliation.

The firſt duty is to walke before God with a good conſcience, for in vaine ſhould one hope to keepe it tranquil and not good: Conſcience is the natural ſence of the duties of piety and righteouſnes, warning every man (unleſſe he be degenerated into a beaſt) to depart from evil and doe good; And a good conſcience is that which obeyeth that ſenſe and warning. But the ordinary uſe, which I will follow, by a good conſcience underſtands onelyonly the firſt part, which is, to beware of evil.

This good conſcience is ſo neceſſary for the enjoying of that peace of God applyed to us by faith, that the A poſtle to the Hebrewes requires it that p. 61wee may ſtand before God with a full aſſurance of faith. Heb. 10.22. Let us draw neere (ſaith he) with a true heart, in full aſſurance of faith, having our hearts ſprinkled from an evil conſcience and our bodies waſht with pure water. And St Paul chargeth Timothy 1. Tim. 1.19. to hold faith and a good conſcience, which ſome having put away, concerning faith have made ſhipwrack, ſhewing that faith and a good conſcience muſt goe hand in hand, and that the loſſe of a good conſcience uſhereth the loſſe of faith, which is conſequently followed with the loſſe of inward peace: Whereas a good conſcience brings forth confidence, as St John teacheth us, 1. Joh. 3.21. Beloved if our heart condemne us not, then have wee confidence before God.

By a conſcience that condemnes us not, wee muſt not underſtand a conſcience without ſinne, for there is none ſuch to be found; Much leſſe a conſcience that condemneth not the ſinner after he hath ſinned, for the beſt conſciences are thoſe that forgive nothing to themſelves, and paſſe a voluntary condemnation upon themſelves before God, by a free and penitent confeſſion: But the good conſcience that condemnes us not, according to St Johns ſenſe, is, that which beares witnes to a man to have walked in ſincerity, and cannot accuſe him to have ſhut up his eyes (ſince his converſion) againſt the evident lights of truth and righteouſnes, or to have hardned his heart againſt repentance after he hath offended God.

p. 62The godly man will remember that the peace betweene God and us was made by way of contract, whereby God gives himſelfe to us in his Sonne, and we give our ſelves to him. If then any refuſe to give himſelfe to God, there is no contract, God will not give himſelfe to him, and ſo no peace, for every contract muſt be mutual. When the one party offereth to ſigne and ſeale, and the other refuſeth it, there is no agreement. Whoſoever then will covenant with God and enjoy his peace, muſt to his power keepe his conſcience cleare from all willful violations of the conditions of the agreement; For, ſince this covenant is often termed in Scripture a mariage, our ſoule which is the ſpouſe of Chriſt muſt give herſelfe to him as Chriſt gives himſelfe to her, elſe the mariage is voyd, for it is the mutual conſent that makes the mariage.

Whereupon one may ſay that God is more good then wee are wicked, and that while wee breake the contract, God remaineth faithfull, and leaves us not every time that wee leave him. Truly, there is great need of that, otherwiſe this ſpiritual mariage would ſoon end in divorce: But you know that when the faith of matrimony is violated betweene huſband and wife, although they be not divorced, love decreaſeth on both ſides; what remaines of it, is ſowred with jealous grudges, and peace dwells no more in that houſe.

It fareth ſo with us when wee violate the faith p. 63and love which wee owe unto God, by doing that which is diſpleaſing unto him; God doeth not preſently give us the Letter of divorce, and his conſtancy ſtands firme againſt our ficklenes; but he diſcontinueth the inward teſtimonies of his love, and his peace recedeth from us; then wee dare no more ſeeke our delight in him, and cannot finde it any where elſe; paſtimes make us ſad, and when wee take the aire, and ſhift place to find eaſe, we are not eaſed, becauſe we carry our burden along with us, a ſad weight upon our heart, a boſome-accuſer within; we come to the duty of prayer againſt ſtomack, and returne from it without comfort.

It is certain, that the eternal covenant of God cannot be diſanulled by the ſins of men, as St Paul ſaith, that the unbeleefe of the Jewes could not make the faith of God without effect. Rom. 3.3. But I ſpeak not here of the eternal decree of God, but of the offer made of his Covenant unto the conſcience, by the word of God, and his ſpirit, which covenant many lightly embrace and then break it having not maturely conſidered before, upon what conditions it was offered.

Who ſo then will keep the peace of his conſeience and his confidence with God, muſt carefully keep himſelfe from all things that diſpleaſe his holy eyes, and turne away his gratious countenance; leſt when our need or our duty calls us to draw neere him by prayer, we feele p. 64our ſelves pulled back by a guilty feare. Let us walk in his preſence with ſuch ſimplicity and integrity that at all times we may ſay with David, Pſalm 26.5. I will waſh my hands in innocency, and compaſſe thine altar, O Lord; That I may publiſh with the voice of thankſgiving, and tell of all thy wondrous works: O Lord, I have loved the habitation of thy houſe. See what ſerenity, what liberty of Spirit he had got by his innocency: He goeth ſtreight to the Altar of God, he rejoyceth in his praiſe, he delighted in his houſe, he will chooſe it for his habitation. Evill conſciences are not capable of ſuch a freedom with God.

David in this Text alluded to the forme of the Sanctuary, which had a Laver in the entry, where the Prieſts before they came neere the Altar were to waſh themſelves: We alſo, that we may keep our free acceſſe unto Chriſt our Altar, muſt waſh our hearts in innocency; If we go not through the laver, we miſſe our way to the Altar: St. Paul regarded this Figure when he ſaid, 1. Tim. 2.8. I will, that men pray every where lifting up pure hands.

It is true, that to lift up our hands pure unto God we have need to waſh them in a better innocency then our own, and the pureſt have need to be waſht in the blood of Jeſus Chriſt. David himſelfe having ſaid that he would waſh his hands in innocency, Pſalm 26. and ſoon after, but as for me I will walke in mine integrity; immediately upon p. 65that prayeth to God to redeeme, and have mercy upon him. Yet God requires our innocency, which he examines as a gratious Father not as a ſevere Judge; he lookes more to the ſincerity of our hearts then the perfection of our actions, giveing his peace to the penitent ſoules void of hypocriſy. Pſalm 32.2. Bleſſed is the man to whom the Lord imputeth not iniquity, and in whoſe ſpirit there is no guile; That walketh before God with feare, knowing his infirmities, and together in confidence knowing Gods mercy and the certainty of his promiſes; That hath no evil end, and corrupteth not his good ends by evill wayes; That chooſeth rather to miſs the advancements of the world then to ſhrink back from his duty to God, ready to ſuffer the loſſe of all things that he way keep him. That lookes upon his temporal goods without remorſe, becauſe among them he ſeeth nothing ill gotten; and upon his neighbours goods without envy, becauſe he hath taken the Lord for his portion who is rich to all that call upon him. Rom. 10.12. His words agree with his heart, and his actions with his duty. He brings his affections captive under the the feare of God, boweth his will under Gods will, and makes all his ends to ſtoope under the intereſt of Gods glory. Hee that doth theſe things ſhall never be moved: Whatſoever becomes of his temporal condition (which is better ſettled by integrity then by all the tricks of p. 66the craftieſt pates) he ſhall poſſeſſe a firme, ſerene, equal and tranquil ſpirit; He ſhall have peace in warre, and calme in the ſtorme, knowing that no evil can befall him ſo long as he is well with God.

CHAP. X. Of the exerciſe of Good works.

TO have a holy and tranquill conſcience, it is not enough for us not to do evil; we muſt do good. Theſe two dutyes may be diſtinguiſhed, but not ſevered. He that doth no good, of neceſſity doth evill; for it is ill done, to do no good. God made us not onelyonly that we ſhould not ſinne (For that, it would have bin ſufficient to have given us the nature of plants or ſtones) but he hath given us an intelligent active nature, that we might uſe it to know, and love, and ſerve our Maker. And ſince he made us after his image (for which reaſon Adam is called the Son of God Luk. 3.) if we wil be like our Father which is in heaven we muſt ſtudy to do good, for he doth good continually, even when he ſends evill, which he makes an inſtrument of good, whether it be for juſtice or mercy. Pſalm 26.10. All the paths of the Lord are mercy and truth; and ſuch all our pathes ſhould be.

To this we are more eſpecially called by our redemption whereby we are reſtored into the p. 67right of Gods children which we had loſt, and are purchaſed to be his ſervants. God did not adopt us that we ſhould be idle children: Chriſt did not purchaſe us that we ſhould be unprofitable ſervants.

Now becauſe the life of man is laborious and allwayes in action, we learne out of Gods example to examine all our works ſeverally and joyntly, to ſee whether they be good, and rejoyce when we find them ſo. Thus God ſaid, Let the light be, and the light was, And God ſaw that the light was good. The like after the workes of every day of the firſt week. And in the end of the creation God made a review of all that he had done; And behold all was very good; to ſignifie that God ſeeing all his works good and compleate took great delight in them, and did remunerate his own actions with the ſatisfaction which he he took in his owne wiſdom and goodneſſe. That we may then imitate God, let us do nothing but good; and againe when we have done it, let us ſee how good it is: Though it cannot be but very defective, yet if we find in it ſincerity and an ingenuous deſire to do good, we may in our meaſure rejoyce as God did for doing good, and ſhall enjoy a ſweet peace within repreſenting both in the good that we do and in the delight that we take in well doing, the image of him that hath created and adopted us to expreſſe his likeneſſe.

p. 68Our confidence in God by the merit of his beloved Sonne is the ground of true peace and content. But that confidence is fed by works. By faith we beare teſtimony to our hearts that we are reconciled with God, and by workes we beare teſtimony to our faith. As, by the reſpiration we know that a man is alive, and by the ſame reſpiration the man is kept alive: So, the exerciſe of good workes is together the marke of faith, and the way to maintaine that ſpiritual life.

As God hath wiſely ordered that the actions neceſſary for the preſervation of naturall life ſhould be done with delight; likewiſe, the exerciſe of good workes whereby the life of faith is maintained gives a ſingular pleaſure unto the faithfull ſoul. Pſalm 40.8. I delight to do thy will, O my God, ſaid David. And the Lord Jeſus could ſay that his meat was to do the will of him that ſent him: John 4, 32. Wherefore as healthful bodies eat their meat with appetite, ſo godly ſoules apply themſelves with a holy appetite to good workes. In both, it is an inward ſence of neceſſity that provokes the appetite, it being as impoſſible to live with the life of faith without good works, as to keep the body alive without meat or drink. And, as theſe ſatisfy the ſtomack, good actions give a ſweet ſatisfaction to the ſoul. But as one cannot live alwayes in the ſtrength of one meale, but muſt take new food every day, elſe the body will pine away, and die in a ſhort time; likewiſe, p. 69the uſe of good workes muſt be daily: too much intermiſſion will abate the pulſe of faith; trouble will get into the conſcience, or a heavy numneſs, which will end in the extinction of ſpiritual life, unleſſe the appetite of doing good worke … awakened by repentance, and faith get new ſtrength by good exerciſes.

For this exerciſe, the Lord Jeſus gave us an example that wee ſhould follow his ſteps; Who did good in the whole courſe of his life, and more in his death; Who ſpent the night in prayer, and the day in healing the ſick and converting ſinners: Who for ill words returned ſaving inſtru… …; Who overcame contempt with humility, and adverſities with patience: Who did good to them that perſecuted him to death, healing the eare of Malchus that was come to take him, and praying for them that crucifyed him! Who to obey God his ather deſpiſed his owne life, denyed the love of himſelfe, and made this free and miraculous ſubmiſſion to God in the terrours of death, Father, not my will but thy will be done.

The joy and glory which he got by that ſubmiſſion muſt encourage his Diſciples to preferre the obedience to God and the duty of a good conſcience before all intereſſes; being ſure that to forſake them for God is the way to preſerve them, and that by ſuffering for his glory, wee get glory.

The content that accreweth to the ſoule by tending carefully Gods ſervice and loving nothing p. 70like it, cannot be expreſt but by thoſe that feel it. How great was St Pauls ſatiſfaction when he ſayd 2 Cor. 1.12 Our rejoycing is this, the teſtimony of our conſcience, that in ſimplicity and godly ſincerity, not in fleſhly wiſedome, but by the grace of God, wee have had our converſation in the world. And how ſweet was his rapture of joy, when he ſayd being neere the end of his race, 2 Tim. 4.7. I have fought a good fight, I have finiſhed my courſe, I have kept the faith; Henceforth there is layd up for me a crowne of righteouſnes which the Lord the righteous judge ſhall give me. O what pleaſure is comparable to the teſtimony of a good conſcience! The joy of a great conquerour who hath newly got an imperial crown, is not comparable to St Pauls happines when he rejoyced to have fought the good fight of faith, and ſtretched himſelfe towards the crowne of righteouſnes layd up for him. Increaſe of worldly goods increaſeth ſorrow. When they are above ſufficiency, inſtead of eaſing the minde they oppreſſe it. Worldly pleaſures are ſhortlived, leaving behinde them an unpleaſant fare-well, and often a ſting of crime. Worldly honour is winde, which either will blow a man downe, or puff him up with an unſound tumour. But godlines and good actions give a ſincere joy, a ſolid content a laſting peace, a ſatiſfaction penetrating to the inmoſt of the ſoule. This is richly expreſt by Iſaiah in prophetical termes, Iſa. 58.10 If thou draw out thy ſoule to the hungry, and ſatiſfye the afflicted ſoule, p. 71then ſhall thy light riſe in obſcurity, and thy darknes be as the noone day. And the Lord ſhall guide thee continually, and ſatiſfye thy ſoule in drought, and make fat thy bones; and thou ſhalt be like a watered garden, and like a ſpring of water, whoſe waters faile not.

Although Devotion, and good conſcience, and the practiſe of good workes, were ſad things, as the world imagineth them; yet ought wee to undergoe that ſadnes in this life of few dayes, to make proviſion for the other life which is eternal, ſince this life is a moment on which eternity depends; And wee ſhould ſow in teares to reape in joy: But ſeeing that a good conſcience active in piety and good workes gets thereby, even in the preſent, a ſerene peace and a heavenly comfort not credible to any but thoſe that feele it; is it not a great incouragement to doe well, That the way to make us happy, is to make us ſaints?

It is none of the leaſt arts of Satan for turning men away from the practice of godlines and vertuous actions, to repreſent Devotion and vertue with an auſtere habit and a ſowre face, enough to make children afrayd, and growne men alſo, many of them having with a gray beard a childiſh underſtanding, authoritatem ſenum, vitia puerorum. But certainly this is a falſe ugly vizard ſet upon a handſome and gracious face; there being nothing more ſerene and pleaſant then godlines and a good conſcience. A good conſcience is that merry heart which is a continual feaſt. To doe Gods will p. 72with a good will keepes a mans heart cheerefull to God, and pleaſant to himſelfe. Will you then make your hope ſure of an eternal reſt, and of thoſe pleaſures for evermore at the right hand of God? Doe but take the firſt courſe to make yourſelves content and joyfull in this life which is to walke before God unto all pleaſing to your power and to be rich in good workes. Was there ever a more winning invitation then this? Make yourſelfe joyful and contented in this life, that you may be eternally joyfull and contented in the next.

CHAP. XI. To redreſſe ourſelves often, by Repentance.

Wee have meditated upon the peace of God and the way how to get it in our ſouls, and keepe it. That peace brings a golden ſerenity and a ſolid content to our hearts. But becauſe the godlieſt perſons in this world are ſubject to ſinne, and by ſinning to trouble that peace and ſerenity, it is neceſſary to redreſſe ourſelves often by repentance. Of that duty I have ſpoken in the third chapter of this firſt booke, as the neceſſary way to embrace by faith our reconciliation with God, and a maine part of the great worke of our converſion. But after wee are reconciled and converted, wee are men ſtill. Neither is any converſion ſo great in this life as to roote out ſinne altogether out of mans nature. Whoſoever then p. 73will preſerve his integrity and peace (for theſe two commonly goe together) muſt have this warning continually in his mind, Lét him that thinks he ſtandeth take heed leſt he fall 1. Cor. 10.12. And if he fall, let him take up himſelfe preſently by a godly repentance. The more he eſteemeth himſelfe advanced and confirmed in piety, the more let him miſtruſt himſelfe and beware of the temptations of Satan. For after holy, reſolutions and elevations of zeale and devotion, great ſins very often are committed; becauſe then the conſcience is moſt ſubject to relent, as overconfident of her good eſtare; Much like beſieged ſouldiers who after a brave ſallie will remitt of their watchfulnes, deſpiſing the enemy whom they have beaten, and in their ſecurity are taken by ſurpriſe. Conſcience will fall aſicepe, but Satan never ſleepeth, and never miſſeth to take advantage of our negligence. Heb. 12.1. Sin that doth ſo eaſily beſet us ſaith the Apoſtle to the Hebrewes. By ſaying us, he comprehends himſelf acknowledging that the moſt perfect are eaſily beſet by ſin.

Some ſins are preſently felt, and leave a ſting as the Scorpion doth; To that ſting the remedy muſt preſently be applyed by repentance, and a faithfull recourſe to Gods mercy through Chriſt; alſo the aſſiſtance of his Spirit muſt bee implored, elſe the venome will ſpread, and the wound become mortal. Other ſins are leſſe felt, or creep in undiſcerned, yet leave a heavineſſe p. 74upon the heart, and make it ſlower to godlineſſe and good workes. Then the buſineſſes of the life intervening, the remembrance of many ſins will ſlip out of our memory, which nevertheleſſe worke their effect upon the conſcience, blunting the ſenſe of piety, and ſetting the ſoul further from God.

Wherefore it is the part of a wiſe Chriſtian often to reviſit the ſtate of his conſcience, call himſelfe to account, and by a pious ſolicitude of repentance pick and ſift out even the leaſt duſt that ſticks to us of the worlds uncleanneſſe and our own, ſcowring out that ruſt which conſcience, like iron, will contract, if it be not often handled.

If the uncleane ſpirit will not dwell in a mans heart unleſſe he find the houſe empty, ſwept, and garniſht, Matth. 12. that is, void of all goodneſſe and furniſht for his turne; We muſt not expect that the holy Spirit will dwell in our heart unleſſe we beſtow our beſt care to ſweepe it for him, emptyed of the immundicities of ſinne, & to garniſh it with holineſſe. He will not keep houſe under the ſame roofe with the unclean ſpirit. And unleſſe we ſpeedily put that enemy out of doores, God may in his diſpleaſure leave him the whole houſe. Whereas if you keep it ſwept for God with daily repentance, he will make it his Temple, and ſay, Pſal. 132.14. This is my reſt for ever, here will I dwell, for I delight in it. But p. 75that our hearts may be cleane habitations for him, we have need to call for the aſſiſtance of his grace. Pſalm 51. Create in us a cleane heart O Lord and renew a right Spirit within us.

Since the Son of God honours us ſo much as to call us his friends, let us religiouſly obſerve the lawes of friendſhip with him. Even in humane friendſhips, if we have ſometimes the misſorutne to give offence to one whom we eſpecially love and reſpect, we cannot be at reſt till we have given him ſatisfaction. And ſhould we be ſo imprudent as to neglect God our great friend, after we have offended him? Shall we let the Sunne go down upon his wrath and our offence? Let us returne to him without delay, and humbly ſeeke his peace. The ſpeedieſt reconciliations are the beſt.

In this returne to God, which muſt be every day, let us call to our remembrance all the ſins of late date, and others of elder date not ſufficiently repented of, confeſſing them to God with contrition, and craving pardon for them with humility and faith through the merit of his Sonne, which to all repenting ſinners is an exhauſtible ſpring of mercy, open at all times. Zechariah meant this by that Fountain opened to the houſe of David and to the inhabitants of Jeruſalem, for ſin and for uncleanneſſe. And becaure many treſpaſſes of ours are out of remembrance, and ſome we have run into without our knowledge, we muſt beſeech p. 76God with David to clenſe us from ſecret faults, Pſalm 19.12. and that he be pleaſed to forget thoſe ſins which we have forgotten.

To that daily returne to God, ſome extraordinary returnes muſt be added, where faſting and alms be joyned to prayer. Thereby theſe clouds ſhall be cleared off, which trouble the ſerenity of the conſcience, and the ſoul ſhall get a great help to rejoyce in the love of God and glory in his bounty.

When one is come to that bleſſed ſtate of the ſoul, he muſt wipe off the teares of repentance and drowne that ſadneſſe in a thankfull joy. For the ſorrow of repentance is good by accident only, becauſe there is ſome evill to be healed. It is like a medicine which gives gripings and diſquieteth nature, therefore not to be uſed but to recover health: Although we cannot repent too much to have offended God, there may be exceſs in the ſorrow of repentance. To ſeek merit or oſtentation in penitent ſorrow, which is the face that vulgar ſoules give to devotion, is making a glory of the matter of our ſhame, as if a fellon had the ambition to weare the halter about his neck with a good grace. The ſorrow of repentance is an ill paſſage which we muſt of neceſſity go through, if we will be ſaved; but we muſt not make that paſſage a dwelling place. After we have uſed it to make our peace with God, we muſt be comforted and rejoyce in that peace. For p. 77God hath not called us to ſorrow, but to peace and content; And the Goſpell is the Doctrine of peace and aſſurance.

OF THE PEACE OF THE SOVL AND CONTENTMENT OF MINDE.

SECOND BOOK. Of Mans Peace with himſelfe, by Rectifying his Opinions.