The Power of Godliness, Treatise · Part 2 – Part 3

The Power of Godliness · Treatise · Part 2 – Part 3

p. 67THE SECOND PART. Wherein are ſet down Cautions and Diſcoveries OF Severall Miſtakes, MOST Common to the people of God.

CHAP. I. The firſt Caution, viz. That wee ſhould not judge our ſelves by the degrees of Grace.

NOw I ſhall endeavour to ſhew you ſeveral miſtakes of the people of God, againſt which they ought to be cautioned and fore-warned.

p. 681. Take heed of judging thy ſelf by the degrees, not the truth of grace, it is a deluſion of Satan to make thee ſtand gazing upon the rare manifeſtations, comforts, and graces of others, when thereby hee cauſes thee to diſpond, and even to give quite off, becauſe thou think'ſt thou ſhalt never attain that degree of holineſs. There are two baſe carnal ingredients that make up this temptation.

1. Pride, Wilt thou not ſerve God, except hee will put thee in that higheſt office? Canſt thou not be content to bee a door-keeper in the Houſe of God? It is an holy frame of heart to mourn for the weakneſs of our graces, but it is a carnall one to murmure or diſpond.

2. The ſecond carnal ingredient, is, that wee diſtruſt God, who made the tongue; though thou art like Moſes, ſlow of ſpeech, yet God can make thee like to Paul, My Grace is ſufficient for thee, ſaith God to Paul; and ſo it is with thee; it is a deluſion, ſomewhat like that which Satan uſes, to hinder us from believing our juſtification: What art thou, ſaith Satan, and carnall conſcience, that God ſhould juſtifie thee, or love thee, or give thee p. 69ſuch great things as thou expecteſt: But Faith anſwers, Since I come to God in Chriſts Name, it is not for mee to conſider in my ſelf how hee loves mee, but how hee loves Chriſt; nor is it for mee to conſider, as to juſtification, what I have done or ſuffer'd, or what I am, but what Chriſt hath done; and as long as thou look'ſt upon thy graces to juſtifie thee, or thine own ſtrength to ſanctifie thee, it is no marvell that thou diſpaireſt, of both, That which thou art to do in this caſe is:

1. To bleſs God for the graces and comforts that hee hath given to others; it was a ſpiritual frame of heart that hee had, or at leaſt a ſpiritual ſpeech of him, who when hee was upon his death bed, and endeavouring to apply the promiſes of the Goſpel to himſelf, but could not, as hee thought, yet he bleſſed God, that he had made ſuch precious promiſes for others to apply, though hee could not; ſo thy deſign, being that God ſhould be honour'd, thou should'ſt rejoyce that others do it, though thou canſt not; ſpirituall envy is the worſt kinde of envy.

2. Thou art to imitate them in their perfections.

p. 703. Thou art to ſtrengthen thy confidence and hope, for they were hewen out of the ſame rock with thee, their hearts were as hard by nature as thine; it is a comfort to one, to know that ſuch an one, as was cur'd by ſuch a Phyſitian, had the ſame diſeaſe as wee have, it makes us to rejoyce, to ſee how well hee is, and to haſten to his Phyſitian, it doth not encreaſe our ſorrowes or fears of our recovery, but our joyes, to think, that if he were cured, wee may.

4. Thou muſt deſire that holineſs thou canſt not attain to, that is not the language of Gods people, to ſay, What needs ſo much holineſs? if thou doſt not hunger and thirſt after righteouſneſs, it proceeds not, becauſe thou art full of grace, but corruption.

5. Prize holineſs, have high thoughts of it, and ſee beauty in it.

6. Mourn for the want of it, and then if thy judgement doth prize, if thy heart doth deſire, if thine eye doth mourn, if thine endeavours doth follow hard after God, though thou canſt not attain to bee ſo eminent a Chriſtian as others, be aſſur'd, that Chriſt will not quench ſuch p. 71ſmoaking flax, nor break ſuch a bruiſed reed, as thou art; and know this for thy comfort, that the weakeſt faith doth juſtifie, not only as well, but as much as the ſtrongeſt, and that the weakeſt grace is as ſure to perſevere as the ſtrongeſt; for it is not by the power of our graces, but by the mighty power of God to ſalvation; God keeps us not only through faith, but hee keeps our faith alſo; hee gives us not only remiſſion of ſinnes, upon repentance, but hee gives us repentance alſo, Acts 5.31.

CHAP. II. The ſecond Caution, That wee ſhould take heed that the works of our General Calling, juſtle not out the works of our particular calling.

2. ANother thing that you are to take heed of, is, that the works of your general, doth not juſtle out the works of your particular calling; grace doth not hinder, but ſanctifieth our lawful worldly imployments, it makes us perform them p. 72upon more ſpiritual motives, and from other principles, and for higher ends, but it makes us not leave them off, there is a temptation that divers young and unexperienced Chriſtians are exerciſed withall, viz. in the midſt of the neceſſary works of their calling, they are preſs'd to leave off, and go to prayer; indeed this is a good ſign; but it is a diſeaſe, as Phyſitians ſay, that the ſwelling of the legs after a great fit of ſickneſſe, is a good ſign, though ſuch ſwellings are to bee cured alſo; ſo it is generally a good ſign to ſee people forward, though ſomewhat unſeaſonably in the duties of Religion, for few unregenerated perſons are troubled with this kind of temptation; yet this diſtemper is not to bee cheriſhed, nor accounted health: Therefore, ſince, becauſe many times the Spirit of God may extraordinarily ſtir us up to prayer: It is worth conſidering, how to know, whether it is the Spirit of God, or a deluſion of Satan, when wee are moved to this duty; therefore firſt, if thou art moved to prayer only, when thou art imployed upon the works of thy particular calling, but never upon vacant times, it is very likely to be p. 73a deluſion of Satan, for Satans way is not to cure idleneſs with duties, but to ſpoil one duty with another, to put thee upon duties that are unſeaſonable, in reſpect of thine imployments, or unſuitable to thy gifts; or ſuch an one, that thou art not warranted to by thy calling.

2. Art thou inlarged in prayer, when thou art put thus extraordinarily upon duties, or not? God doth ſeldome give one a call to any imployment, but hee gives one gifts ſuitable to it; as hee doth not lay any affliction on us, but what he doth enable us to bear; ſo hee puts us not upon any imployment, but hee enables us to perform it.

Indeed God ſometimes may give one the will to do a duty, and not give him the deed; but that is very rarely, and generally; to teach us that truth, that the ſtrength of our own reſolutions is not able to carry us thorough the doing of good, or reſiſting evil: Yet one thing is to bee conſidered, that thou may'ſt be enlarged in prayer, both by God, and Satan: But the difference is, when God enlargeth thee, it is in the fervency of thy deſires, but when Satan, it is only in the p. 74fluency of thy expreſſions; when God enlarges thee, thou art humbled after thine enlargements; when Satan, thou art puft up.

3. What power and efficacy has thy prayer upon thee? The prayer of a righteous man is not only fervent, during the time of prayer, but effectual afterwards; and that not onelyonly by prevailing with God, but prevailing with thy ſelf, it makes thee more watchful, and induſtrious; as for example, if thou prayeſt that God would enable thee to ſerve him, if it bee a right prayer, it will make thee more careful, more watchful over thy wayes, every prayer is interpretatively a vow, which obliges us to perform it; therefore obſerve what power and influence thy prayers have upon thee.

4. How is it with thee upon the Lords Day? If the Spirit of God moves thee to duties on the week daies; thou wilt bee much more in the Spirit on the Lords Day.

p. 75CHAP. III. The third Caution, which is, that we ſhould take heed of degenerating into will-worſhip.

TAke heed of degenerating into willworſhip, to ſtudy plots, and contrive how to ſerve God better, is a ſingular duty, and act of piety, but then ſee the Word of God bee your rule; for elſe to invent wayes of worſhip, that God hath not commanded, or warranted in his Word, though they ſeem never ſo ſpecious, and have never ſo great a ſhew of humility, they puff thee up, and provoke God: One hath this ſimile, A certain great man had thirty ſervants, ten of them were natural fools, and had not wiſdome to judge of, or to alter their Lords directions; the ſecond ten had ſome meaſure of underſtanding, but were proud and arrogant, ſo that they would oftentimes, becauſe they ſaw not the reaſon of their Lords directions, (for the depths of his wiſdome were too great for them to fathom) would follow their own inventions, which being but vain, they p. 76ſpoiled the work which the Lord ſet them about, and ſo provoked their Lord, not only by ſpoiling the buſineſs hee imployed them in, but much more, by their judging his wayes to be fooliſh; the third ten ſervants, were thoſe, who had far more wiſdome than the ſecond, but never uſed it to alter their Lords directions, alwayes judging them to be beſt, though they many times could ſee no reaſon for it, nay, much againſt it. The high thoughts of their Lords wiſdome firſt cauſed them not to alter his inſtructions, and afterwards, their own frequent experience of the betterneſs of his wayes. The firſt ten are natural agents, which work, but they know not what, rather by inſtinct, than by underſtanding; the ſecond ten are wicked men, who judging of the wayes of Gods Worſhip, by naturall reaſon, to which many of his wayes ſeem abſurd, they would therefore alter them, and inſtitute others, of their own invention, that carry a fairer ſhew to human reaſon, and ſo they mightily provoke God. For to break Gods Law, may bee an act of infirmity, but to judge his Law, is arrogancy: The laſt ten are the people p. 77of God, who have wiſdome, and more wiſdome than the former, but they never uſe their wiſdome in judging of Gods wayes, and finding out new wayes and worſhip, for they know that God never gave them their reaſon for that end, but only to help them to judge of the things of the world as how to build houſes, and how to finde out wayes for the improvement of other manufactures, and things of that nature, that are temporal, and not ſpiritual.

CHAP. IV. The fourth Caution, which is, that eſpecially new Converts take heed of over-burdening themſelves with over-difficult; or multitude of duties.

4. ANother errour and miſtake of new converted Chriſtians, is, to over-burden themſelves with duties for Satan, when he ſees that hee cannot keep them any longer from the wayes of God, then hee doth endeavour to put them upon religious duties, as they ſeem, but indeed p. 78are nothing but ſuperſtition, or elſe upon ſuch duties that are too hard and difficult, as faſting, which is too ſtrong cloth, as was touched before to bee ſown into an old garment, or elſe bee puts them upon multiplying duties, ſo that, though in reſpect of their nature, they are neither ſuperſtitious, nor too difficult, yet in reſpect of their number, are very burdenſome: Satans aim is to tyre and diſcourage new beginners, by putting them upon difficult, and multitude of duties, and therefore new beginners need be very wiſe, not only in reſpect of many other caſes, and therefore, becauſe it is a hard thing for them, wanting experience in the things of God, to direct themſelves, let them chuſe ſome experienc'd, grave, ſober Chriſtian, that they may bee advis'd by them.

Take heed of raſh vowes, nay, take heed of all vowes, leſt they bee raſh; there are divers Chriſtians, who being unmarried, and newly converted, have bound themſelves by vowes to ſuch a number of outward performances, as to read ſo many Chapters a day, to faſt often every week, that afterwards, when they were p. 79married, and had many family buſineſſes to look after, their vowes have been great ſnares unto them; but concerning the directions for making vowes ſnares, that they may not be temptations afterwards, I refer you to my little Manual Treatiſe of meditation.

CHAP. V. The fifth Caution, againſt ſeveral miſtakes of the people of God, in ſpiritual joyes and ſorrowes.

5. COncerning ſpiritual joyes, Chriſtians are ſubject to ſeveral miſtakes.

1. They retain all joyes that ſeem to bee ſpiritual, whereas they ſhould examine them, for an enemy may put on the colour of a friend to deceive us: I will give you a few rules to judge of your joyes, whether they be ſpiritual or no:

1. True ſpiritual joyes, generally come from the application of ſome promiſe of Scripture, Let him kiſſe mee with the kiſſes of his mouth, ſaith the Spouſe, Cant. 1.2 Joyes that come, wee know not whence, p. 80are very dangerous, and by experience all the people of God, can ſet their ſeal to this truth.

2. True ſpiritual joyes generally, follow deep humiliation generally, one is a childe walking in darkneſs, before one is brought into this marvellous light, the evening and the morning was the firſt day; it was the ſtony ground, that the firſt time it received the Word, it received it with joy; but the good ground brings forth fruit with patience: I know one, who often, as ſoon as hee began to confeſs his ſins, us'd to have joyes, but hee look'd upon them as dangerous, as coming too ſoon, before hee was in any conſiderable meaſure humbled for his ſins.

3. True joyes, as they generally follow humiliation, ſo they do leave us more humble, and more deſirous to ſerve God than they found us; joyes that puff up with pride, are from Satan, thoſe that build us up in holineſs, are from God; joyes that make us wanton, and care…eſs, of Gods ſervice, are ſuch joyes that Satan will never grudge us.

2. They judge of their graces by their comforts, whereas conſolations are p. 81no part of, but rather a reward of ſanctification, the deareſt of Gods people; nay, even Chriſt himſelf was a man acquainted with ſorrowes; and generally their graces are ſtrongeſt, whoſe comforts are weakeſt; and your ancient Chriſtians, though they may have a ſetled ſerenity and peace, but have not ſuch extaſies and raviſhments of ſpirit, as new Converts have; God deals with new Converts, as wee deal with our little children, wee dandle them on our knees, wee play with them, and kiſs them oftne, which wee do not do, when they are grown to mans eſtate, their graces being weak, ſomething muſt bee ſtrong; therefore God gives them more comforts to ſupport them; beſides, the novelty of Religion doth much occaſion their joyes, for all things are become new, & they are like men that come into a ſtrange country, they are very much affected with the ſtrange ſights they behold, therefore do not judge of thy graces by thy comforts.

3. The next errour and miſtake wee are ſubject to, is, to judge of their duties by the reliſh they finde in them, judging thoſe duties not to bee wholeſome, that p. 82are not ſweet, and that God is not pleaſed with thoſe duties wherewith they themſelves are not pleaſed; ſurely it is an eaſier thing for a Saint to pleaſe God, than himſelf, and it were a ſad thing if God ſhould have as hard thoughts of them, as they have of themſelves; therefore to this I ſay,

1. That oftentimes Chriſt is delighted with thoſe duties that wee are aſhamed of, and mourn for; the Spouſe hides her ſelf in the clifts of the Rocks, and under the ſtairs, as a ſhame that her perſon ſhould bee ſeen, or her voice heard, yet even then Chriſt was delighted with both, Cant. 2.14.

2. Nay, there may bee much more grace in ſuch a ſoul that is conſtant in holy duties, though hee findes no joy nor reliſh in them. For it ſhewes

1. More pure love to God: As for example, a friend deſires two to walk, and one of them takes no delight in walking, but in reſpect of ſome lameneſs, it is a trouble to him; the other friend doth very much delight in the walk it ſelf, both of them go with their friend, which of them, think you, yeelds to the deſires of his p. 83friend, out of the principles of love? when thou performeſt duty without comfort, it ſhewes, that you do love the God of conſolations; more than the conſolations of God.

2. There is more pure obedience manifeſted in ſuch duties: There is a ſtory of an excellent Muſitian, who when hee was aged grew deaf, but retained his skill, and his Lute being tun'd by another, could play ſingularly well, the King would often have him to play before him: Surely this Lutaniſt being deaf, could take no delight in his own muſick, but what he did, hee did out of obedience to the Kings command; ſo, when thou findeſt no reliſh nor delight in thine own duties, thou doſt not do them to pleaſe thy ſelf, but to pleaſe God.

3. There is more humility ſhown in ſuch duties, it is an act of ſpiritual pride, as well as of diſobedience, not to ſerve God, unleſs hee will bee giving of us comforts: The prodigal childe thought it enough for him to bee as an hired ſervant, though hee was not entertain'd with thoſe ſmiles and expreſſions of love that a father uſes to beſtow upon his ſons; they p. 84think it a wonderful mercy, that they may, as dogs, be ſuffer'd to gather the crums under the table, and that they are not deſtroyed, as Wolves.

4. Chriſtians do not enough improve their joyes, but like ſome, who when they go to feaſt with their friend, take more delight in the banquet, than in their friend; therefore two wayes you are eſpecially to improve your ſpiritual joyes.

1. Improve them, as Eſther did, take this opportunity of preſenting ſome petition of great concernment at this banquet. It hath been the cuſtome of Courtiers, that when the King hath carried himſelf with moſt love and familiarity to them, to take that time to preſent their petitions unto him, what corruption wouldeſt thou have eſpecially ſubdued? Would'ſt thou have the Church deliver'd? or what other petition is in thy heart to ask of this nature? ask it, now God ſmiles upon thee, hee will deny thee nothing.

2. Improve thy joyes, as Joſeph did the years of plenty, lay up againſt a dear year, for thou may'ſt not expect that theſe daies ſhould alwayes laſt, therefore treaſure up p. 85theſe experiences; write down what thoſe joys were, how it was then with thee, and how thou cam'ſt by thoſe joyes; what promiſe was it that the Spirit applied, and ſealed to thy ſoul, which hee made as a full breſt unto thee, and gave thee faith to draw forth the comforts of it; forget not the ſongs that thou haſt had in the night, and the daies, of the right hand of the moſt High, for when afterwards, when thy conſcience, or Satan ſhall queſtion thy title and intereſt, nay, God himſelf may frown upon thee, and ſeem to bee a ſwift witneſſe againſt thee, and call thee forth to bee burnt with everlaſting fire, for thy ſpiritual whoredomes and adulteries, then to have theſe evidences by thee, under Gods own hand and ſeal, will ſtand thee in great ſtead; they ſay, that when honey-dews fall, Bees do not gather, and carry any to their hives, but only feed upon it for the preſent, but it is that they gather from flowers, that they lay up againſt Winter; if Joſeph had made no other uſe of the times of plenty, than to make the greater feaſts, Egypt might have periſh'd in the ſeven years of dearth: take thou heed, that when theſe honey-dews p. 86fall upon thee from heaven, take heed, that thou doſt not onelyonly delight thy ſelf with the enjoyments of them, but enrich thy ſelf alſo with the treaſuring of them up againſt the daies of ſorrow.

Laſtly, bee watchful, take heed that thou art not ſo buſie in taking the ſpoile, that thine enemy rallies again, gives thee a ſecond onſet; bee not ſecure in the time of joyes, or at leaſt provide for a ſharp encounter afterwards: Our Saviour after that wonderful teſtimony from heaven, Mat. 3. laſt, was immediately led into the wilderneſſe to bee tempted of the devil, Mat. 4.1. and St. Paul immediately after his great revelations, Satan came and buffeted him.

7. Concerning ſpiritual ſorrowes, the people of God are ſubject to many miſtakes.

1. They nouriſh them too much, they think if their ſorrowes be ſpiritual, in reſpect of the object, there is no fear that the actings of their ſorrow can any other way bee carnal, nor to bee reſiſted, or limited; but if any of theſe things ſhall accompany thy ſpiritual ſorrow, ſo far forth, as theſe following effects ſhall p. 87proceed from it, it is to bee mortified.

1. It thy ſight of, and ſorrow for ſin, hinders thee from believing, thou art not to cheriſh, but to mortifie ſuch ſorrowes, for it is carnal; I do not ſay totally, but ſo far as it hinders thee from going unto Chriſt; for though it comes in the ſhew of humility, yet it cannot bee true humility. For

1. Though one vice be contrary to another, yet one grace is not contrary to another, true humility will keep one from preſuming, but it is pride that keeps one from believing.

2. All true grace comes from Chriſt, from him wee receive grace for grace, but from Chriſt, doth not come any thing to hinder us from going to Chriſt.

2. If the ſight and ſorrow for thy ſins hinders thee from other duties, if thy mournings for thy ſins hinder thee from family duties, from the works of thy particular calling, if they hinder thee from prayer, or receiving the Lords Supper, I ſay, if they hinder thee either from duties or Ordinances, either by taking up all thy time, or by pleading that thou art unworthy to come into the preſence of p. 88God, when, and upon that account, hinders thee from coming; when hee calls thee, all ſorrow, as to theſe effects, is to bee mortified.

3. If the ſight and ſorrow for thy ſins diſcourage thee, and makes thee to think, that it is in vain, thou ſhalt never overcome ſuch corruptions, ſuch ſorrow is not from God: The Apoſtle ſayes, that hee forgot the things that were behinde, in this ſenſe wee muſt forget our ſins, and forget our graces, that is, wee muſt not look upon our former ſinful life, from thence to draw ſuch ſad concluſions, that our ſins are too great to bee pardoned, or of too deep a dye to bee cleanſed, or our corruptions too ſtrong to bee conquered; neither muſt wee look upon our former duties and graces, as if now wee might ſlack our pace.

p. 89CHAP. VI. Of letting the Truths of God lie looſe upon us.

THe firſt great impediment of holineſs, is, that we let the truth of God lie looſe upon us, they are not faſtned by the Maſter of the Aſſemblies, as nailes in a ſure place; few there are that take up their Religion upon any other grounds, than becauſe their Parents, and the Nation in which they were born, and brought up, have, and do profeſs it: But I ſhall not proſecute this any further, ſince it is done in that ſingular book, Pinks Tryal of our ſincere love to Chriſt, few there are that do truly and really believe what they profeſs, they are rather aſham'd to deny thoſe truths, which, all amongſt whom they live, profeſs, than that they in their hearts do believe them to bee true, which appears partly by this, that when Sects and Hereſies are multiplied, and abundance fall off from the truth, ſo that the ſname of holding ſuch errours is taken off, than they do own thoſe errours p. 90which before they believed, but were aſhamed to profeſs, but eſpecially by this, that they deny thoſe truths by their lives and converſation, which they profeſs with their tongues; it is true, that there may bee conviction without converſion, nor can the underſtanding make the will love thoſe truths as good, which it ſelf believes as true; yet though conviction cannot work converſion, yet doubtleſs, generally it would work Reformation, the way to gain firm and ſtrong perſwaſions of the truth of God, is to build our faith upon ſtrong and irrefragable grounds, the chief, if not the onelyonly, is the Word of God; there are too few Chriſtians, that if they were ask'd how they could prove the fundamentals of Religion, could not bring one Text of Scripture to prove them: Therefore I do adviſe all Chriſtians to get two or three plain and evident places of Scripture, to eſtabliſh themſelves in every truth they hold; to which purpoſe, I cannot but commend that ſingular, and invaluable, though low priz'd book, the Aſſemblies Confeſſion of Faith, and larger Catechiſme, for in the margent thereof, are ſet down the choiceſt p. 91places of Scripture, for proof of the ſeveral truths therein ſpecified.

The ſecond advice, for the getting of a firm perſwaſion of the truths of Religion, is, to begin with fundamentals; it is the devils policy to ſet us upon the Pinacle truths of the Temple, at firſt, as ſome now do; as ſoon as they think of Religion, they enter upon the points of Election and Reprobation, by this means they are dazled, and grow giddy, and fall headlong into perdition: There are ſcarce any Arts, Trades, or Sciences, but there is a method in teaching of them, the rudiments are firſt to be learned, and afterwards the higher truths, or practiſes; as whoſoever intending to learn upon the Lute, ſhould begin with the difficult'ſt leſſon at firſt, would bee diſcouraged and diſinabled from proceeding any farther; ſo in the truths of Religion, the plaineſt and moſt fundamentals are firſt to bee learned, and then thoſe which are leſs fundamentall.

The third advice, is, to venture ſomething upon the truths you know, and would ſtrengthen your faith in them; nay, may I ſay unto you, though you do p. 92not believe them to bee true, but onelyonly think that they may be true, do as thoſe do, who are deſirous to know the myſteries of nature, if the experiment will coſt them but little, and bee of great concernment to him, hee will make experiment of it: So in the myſteries of Religion, would you know whether the Doctrine of the Goſpel bee true or no? our Saviour tells how you may make the experiment, keep the Commandments of God, it will coſt you but little ſo to do, and then you ſhall know; &c. John 7.17. So if you will know whether that ſaying be true, Mark 10.30. make a tryal of it, leave ſomething for Chriſt, if ever occaſion bee, leave lands, houſes, &c. but though extraordinary times of perſecutions fall not in thy daies, ſo that thou ſhalt have no opportunity to make ſuch an experiment, yet leave thy luſts, and unlawful games and pleaſure, the eſteem of the world, when the truths of the Goſpel require it of thee, and try whether it ſhall not bee an hundred fold advantage to thee, even in this World; it is true, it may bee God will pay thee in Diamonds, which thou layeſt out in farthings, in peace of conſcience, p. 93in ſpiritual graces, or comforts; whereas that which thou didſt part with for his ſake, was, it may bee, ſome worldly profit, pleaſure, or credit, or that which is much worſe, ſome filthy luſt. But concerning further directions, for the begetting and ſtrengthening of our faith, and to preſerve us from errours, I refer the Reader to the Preface of my Annotations upon the 4, 5, 6, 7 Chapters of Matthew.

CHAP. VII. The next Impediment, is, want of conſideration.

THe ſecond great Impediment of Holineſs, is, want of conſideration: There are many truths, not only ſuch glorious truths as the Goſpel, but even ſuch truths, that even the very Heathen themſelves did, and do believe; the bare knowledge whereof, though it hath little excellency in it ſelf, yet if they were truly conſidered and improved, would bee of ſingular uſe and advantage to us, who p. 94is there amongſt us, that knows not that hee muſt die; yet how few do conſider and improve this plain truth? wee let the truths of God lie by us, and ſtore them up, as divers Ladies do their rarities and curioſities in their cloſets, onelyonly to ſhew them to thoſe that come to ſee us; ſo wee make uſe of the truths of God, to diſcourſe of them, and rather as matters of oſtentation to boaſt of, and pride our ſelves in, than as things, by the improvement whereof, wee may gain everlaſting life; or as great perſons do of their gardens, ſometimes to walk in them, and enjoy the pleaſure of the beauty, and ſent of the flowers that grow there, than as the Bee doth, to draw honey from them. There was a certain Kingdome that revolted from their Prince, and ſtood in open defiance againſt him, the Prince out of his great clemency, ſent a Proclamation, wherein hee ſignified his free pardon of all thoſe that would return, and own, and obey him as their Soveraign; divers did magnifie the rareneſs of the hand, and the ſublimity and graciouſneſs of the expreſſions of this writing, many took Copies of it, and publiſh'd it, and expounded p. 95it to others, but returned not, but continued, and periſh'd in their rebellions. It is not having Bibles in our houſes, or the bare believing of the truths in them, no, nor the publiſhing or explaining of them in our Pulpits, without the practiſing of them in our lives and converſations, can ſave us: wee muſt conſider how far theſe truths concern us, God hath not given us thoſe glorious truths to gaze on, but to practiſe; O that they were wiſe, ſaith God, and that they would conſider their latter end. Who is there that know not they muſt die? but who is there that conſidereth it, and the great concernment of it to themſelves and lives accordingly? this is the ſingular benefit of meditation, which not onelyonly ſtrengthens our faith in the truths wee conſider, but ſhews us how much they concern us; and apply them to our own behoof, as is further expreſs'd and explain'd, in that ſmall Treatiſe of Meditation, which by the aſſiſtance of God I have publiſh'd, to which I refer the Reader.

p. 96CHAP. VIII. The next impediment, is, putting off God with ſolemn duties.

ANother great impediment, is, that wee put off God with ſolemn duties, as if wee ſet a part ſo much time to ſpend every day in meditations and prayer, &c. many think, if they do not neglect them, but are conſtant to their times and ſet duties, all the reſt of the day is their own, to do as they pleaſe; whereas the truth is, our morning, and other ſolemn duties, the chief end of them is to ſet our hearts in tune, that all our words, & thoughts, may be ſuch as may make ſweet muſick in the ears of God; and wee muſt not think, that as ſoon as wee have tun'd our Harps wee may hang them upon the Willowes: It is true, as I have elſwhere ſaid, ſolemn duties are acts of communion with God for the preſent, but eſpecially helps for the communion with God for the future, as when wee are at a feaſt, wee finde reliſh and delight in the very act of eating, but the main end of our eating p. 97is growth and ſtrength, one ſpeaking of the ſolemn duties of morning prayer, and of keeping communion with God by ejaculatory prayers, all the reſt of the day, well obſerves, that the want of the ſolemn morning prayer (in caſe that ſome neceſſary work of charity do hinder us) may bee ſupplied by ſome frequent ejaculatory prayers, and frequent inward ſpiritual admirings and adorings of God, but the want of theſe cannot be ſupplied by the other.

CHAP. IX. The next impediment is, carnally to think, that God will be contented with any thing.

TO think that God will be contented with any thing and bee grudging every minute that wee ſpend in his ſervice, this proceeds from an erronious judgement, and from a baſe heart. Suppoſe it were ſo, that God would bee content with any thing; ſuppoſe God ſhould not bee angry, though thou ſhould'ſt not pray to him, or hear a Sermon, p. 98or read a Chapter in the Bible, any more than once a year, but he ſhould withall give thee leave to ſpend as much time in theſe duties as thou would'ſt, I ſay, if God would bee content, would'ſt thou be content? Doſt thou do ſo in any other thing? A friend, in whoſe power it is to do thee a courteſie, doſt thou ſatisfie thy ſelf in this, that hee will not bee angry, though thou doſt not ask it of him? If a great Monarch ſhould bid you ask what you would of him, would you therefore ask nothing, becauſe you were aſſur'd hee would not bee angry, though you ask'd nothing? Doth this make thee not to add to thy eſtate, when thou haſt got enough to live competently and comfortably, becauſe that God doth not command thee ſo to do; but thou may'ſt juſtly think, that hee is rather angry with thee for joyning houſe to houſe, and being inſatiable in thy deſires. Suppoſe God ſhould give the ſpirits of juſt men made perfect, leave to dwell on earth again, and to give over their ſongs of joy and praiſe, which they give unto him, would they account it a priviledge? would they not rather account it an argument of the abatement p. 99of Gods love, and their happineſs: Suppoſe a Law ſhould bee made, that whoſoever ſhould kill their children ſhould not bee puniſhed, would any loving Mother think that ſuch a Law could bring any advantage unto her? Nay, ſuppoſe a Law ſhould bee made for the rewarding of thoſe Mothers that were careful for the good of their children, would the reward promis'd in that Law, heighten her love and care to her little ones? So neither doth the promiſe of Gods pardoning of ſin incourage the people of God to ſin againſt him, but they rather fear God, and his goodneſſe; it argues neither love to God, nor to thy ſelf, to put God off with any thing, though hee would bee content with it; it is a baſe ſlaviſh queſtion, to ſay, what muſt I do and put the Emphaſis in muſt, a ſon and a friend ſay, What may I do to pleaſe my father or my friend? to cure this baſe diſtemper, you muſt underſtand the excellency of the duties you perform, do you know what it is to have communion with God? to praiſe, admire, and adore him, is the happineſs of heaven.

2. You muſt know the greatneſs of p. 100the rewards that God gives to them that ſerve him, and that not one minute ſpent in his ſervice, nor one thought of love ſhall bee forgotten; hee that numbers the hairs of thy head, doth alſo keep an account of the ſmalleſt and ſlendereſt performances in his ſervice, and will certainly reward them.

3. Above all, get the love of God, for love thinks nothing enough; our Saviours body was imbalmed with an hundred pound of ſpices and odours, yet Mary Magdalen thinks hee had not enough, ſhee brings hers alſo; it is a queſtion that love never puts, What need I do ſo much? but her ſaying is alwayes, How may I do more? If you ſhould ask mee, how you may get the love of God. I anſwer, that if it were not for our baſe corruptions, I might rather ask you, how you can chuſe but love him? Sometimes of a ſudden it hath come into my minde, that if one could but ſpeak with the devil, one might perſwade him not to go about doing miſchief, damning ſoules as hee doth. I know it is a vain thought, for the Angel himſelf that diſputed with him about the body of Moſes, was fain to refer p. 101him to the Lord to rebuke him; and if the Angel could not perſwade him to leave off his idolatrous attempt, much leſs can wee: It is true, if men were not ſpiritually dead or mad, it were impoſſible but that ſuch infinite excellencies, ſuch incomprehenſible love, ſuch continual mercies, ſhould prevaile with our hearts; and theſe are the three ſpeciall things to procure love, therefore think of theſe, kindle thy love at Gods love, ſee if the love of Chriſt will not conſtraine thee to love him; but this is our miſery, that our hearts ſtand out againſt our underſtandings in ſpiritual things; convictions, bee they never ſo ſtrong, except God pleaſes to keep open the paſſage betwixt the head and the heart, truths float and lodge in the underſtanding, and ſink not down to the heart; if the heart loves the luſt, though the truths of God take the out-works of the underſtanding, and convince that, yet the heart keeps its Caſtle, and will not yeeld; like a learned Papiſt, who being evidently convinc'd, and confeſſing, that hee could not tell what to anſwer, ſaid, notwithſtanding, that his love to the Church of Rome was ſo great, that he would not leave it.

p. 1025. To think God a hard Maſter, to have hard thoughts of him, as if hee would take all advantages againſt us, and that hee delighted in our ſufferings; ſuch are Papiſts, that think God is pleaſed with outward mortifications, as faſtings, ſcourgings, going bare-foot, wearing haircloth, &c. as if God delighted in our miſery, and were pleaſed with theſe things, ex opere operato, to think, that God will bee content with nothing, or that hee will bee content with any thing, are two extremes, the one a blaſphemy, unworthy of his greatneſs and Majeſty, and the other of his goodneſs, and bowells of compaſſion. This was that wretched principle upon which that ſervant built, that hid his Talent in a Napkin, Mat. 25. hee made, as if though hee did what hee would, or could, God would never bee content, and that hee was all for reaping, nothing for ſowing, but God is no hard Maſter.

1. For if hee gives work, hee gives hands too; if hee layes on a burthen, he gives ſhoulders to bear it, and if thou art weak, hee helps thy infirmities, and if thou art ſick of them, hee cures thy infi… mities, p. 103and if thou art willing, hee pardons thy infirmities; and is hee an hard Maſter?

2. Conſider what the rewards are, how infinitely above all that thy works are worth; nay, that is nothing, not only above thy works, but above thy deſires; if thou ſhalt imploy any one in thy ſervice, let the journey or buſineſs bee never ſo difficult, if it be in his power; give him but what hee asks hee will do it, though a Porter grone under his burthen, hee would carry it, and if thou giveſt him an hundred pound to carry it croſs the ſtreet, hee will not complain of thee for an hard Maſter, nor of the weight of the burthen, but would bee glad of ſuch an other imployment; and is God an hard Maſter, who gives ſuch unproportionable rewards, for ſervices that have ſo little trouble in them; nay,

3. For ſervices, were there no other rewards, are rewards in themſelves: What is it that God requires at thy hands, but that thou ſhouldeſt love the Lord with all thy ſtrength, with all thy ſoul, &c. Deut. 6. & is hee a hard Maſter, that beſtowes ſuch magnificent gifts and then deſires nothing p. 104for them all, but that thou ſhouldeſt love him? ſurely hee is neither hard, nor may bee properly accounted a Maſter in that ſenſe, but rather a tender father, or an indulgent husband: A maſter requires ſervice, and doth not ſo much enquire with what minde it bee done, but whether his buſineſs bee done, but to require love, and not ſervice, as hee requires mercy, and not ſacrifice, is not like a Maſter, but like a Father; and what is the ſervice that God requires at thy hands, but ſuch as is the happineſs of Angels? Do but love, fear, admire, and adore him, and thou canſt not but pleaſe him; and is hee a hard Maſter, who would have thee live in heaven, while thou art on earth? How ſweet are the commands of God? Hee bids thee rejoyce alwayes, and take care for nothing, Philip. 4.4.

4. Suppoſe one ſhould take an Apprentice, and for his faithful ſervice, ſhould not onelyonly give him the ſtock with which hee traded, but all the gaines; and beſides, ſhould not think that enough neither, but highly reward him for his induſtry, though hee knew that all hee got ſhould bee his own, were this an hard Maſter? p. 105Thus God deals with us, hee gives us talents, and for our improving of them, not only gives us them, and whatſoever improvement wee have made of them, but highly rewards us beſides, this is full, clearly ſet down, Mat. 25. in the parable of the talents: So God bids us pray, and doth not onelyonly promiſe to give us what wee ask, but rewards us alſo for asking, Mat. 6.6. Wee have not onelyonly promiſes to this purpoſe, but a rare example; Solomon asketh wiſdome, God not onelyonly gives him what hee asks, but gives him riches, honours, above all Princes, becauſe hee ask'd ſo great a thing as wiſdome.

5. God accepts of any thing, If wee do it with a ſincere heart, if wee truly love and believe, though wee have many failings, hee accepts of our perſons, and our ſervices; indeed if wee hate him, there is nothing that we can do can pleaſe him, though wee ſhould do all that were in his heart, as Jehu did; but this is not to bee a hard Maſter, for there is none of us but would do ſo, and juſtifie themſelves in their ſo doing; the injuries, that a friend doth imprudently or unwillingly, do not p. 106diſpleaſe us ſo much, as the flatteries of an enemy; beſides, if there bee any thing good in any action, God doth not ſuffer it to paſs without notice and reward, if one doth that which is materially and outwardly good, though it hath nothing that is formally good in it, yet God will not ſuffer it to go unrewarded: A Heathen King doth what God would have him to do, though it were to carry on his own ambitious deſignes, yet God would not let him go unrewarded, Ezek. 29.18, 19. and for his own people, though there bee but an atome of gold in an heap of droſs, hee caſts not away the gold for the droſs ſake; if Sarah calls her husband Lord, though the reſt of her ſpeech was an heap of infidelity, yet the Spirit of God takes notice of that one word; if Iſaac bleſſes Jacob, at firſt by miſtake, intending nothing leſs than to bleſs Jacob, yet becauſe hee confirm'd it afterwards, his firſt miſtake is taken no notice of, but it is ſaid, Hebrewes 11. that by faith Iſaac bleſſed Jacob.

p. 107CHAP. X. How not watching over our thoughts, is a great hinderance to the power of Godlineſſe.

ANother great hinderance, is, not to watch over our thoughts: I confeſs it is the hardeſt, but the profitableſt work a Chriſtian hath to do, the reaſon of the difficulty, is, becauſe the ſame faculty is to watch, and to bee watch'd; when one faculty watcheth another, it is much eaſier, as it is eaſier to watch ones words, than ones thoughts, becauſe they are different operations of the ſoul, as it is eaſier to watch, and take ſuch order, that another ſhall not make away themſelves, than for one to watch himſelf from making away himſelf, quis cuſtodiet, ipſus cuſtodes. Another thing that makes it very difficult, is, becauſe the thoughts are more unruly, and more ſubject to wander, and being of a ſpiritual nature, it is a hard thing to keep them within compaſs, as it is a hard thing to keep the winde or the light out of a room, becauſe they are ſo p. 108ſubtil, and thin, that they enter in at every chink; it is far eaſier to keep out thieves, becauſe the noyſe of breaking open doors gives an alarum and notice to the whole family, but light enters in, ſine ſtrepitu: So for words and actions, it is much eaſier to reſtrain them, for whatſoever they do, wee can more eaſier take notice of, they are not ſo ſwift, nor ſo inperceptible in their operations, yet the watching of our thoughts is very profitable, becauſe ſin is ſtopt in its fountain; but the truth of it is, if wee can, it is better to fix the thoughts, than to watch them, as it is far eaſier to impriſon a man, and ſo keep him; than to watch his motions, and it is far leſs trouble, if one can, to make a woman chaſte, than otherwiſe to keep her from adultery: but the fixing of our thoughts is not to bee done, but by inward mortiſications; without mortifying our love of the world, it is impoſſible to keep our hearts from thinking of it; and therefore if you would fix your thoughts on things that are ſpiritual, there is no other way, than by enamoring your hearts with ſpiritual things; you muſt ſee the excellency of them, you muſt account them your treaſure, and p. 109then you will be alwayes thinking of them; for ſo our Saviour, Mat. 6.21. and though Chriſt had not ſaid it, experience teacheth us, that where our treaſure is, there will our hearts bee alſo.

CHAP. XI. The next great impediment, is, endeavouring impoſſibilities.

ANother great hinderance, is, that we undertake impoſſibilities, viz. to enjoy God and the world together; the Apoſtle plainly tells us, That whoſoever loves the world, and the things of the world, the love of the Father is not in him, 1 John 2.15. Wee are not enough ſenſible of the irreconcilable enmity, and the miſchiefe that the world doth us, the deſire of the praiſe of the world cannot ſtand with faith, John 5.44. and for the cares of the world, and the deceitfulneſs of riches, they choak the Word, Mat. 13. and pleaſures are no leſs bewitching, nor leſs dangerous; but theſe things muſt bee left, yet not the things themſelves, but the love p. 110of them, one may have riches, ſo one doth not love them; it is not a ſin to bee prais'd, ſo one doth not love to be call'd Rabbi; one may eat dainties, and one may uſe recreations, but if one loves pleaſures, and loves wine and oyl, one ſhall bee as poor in ſpirituals, as in temporals: One that ſpoke high things concerning his enjoyments that he had of God, one ask'd him, how hee came to finde God; hee anſwered, when hee left all things, and himſelf, hee found God; and certainly it is impoſſible for one to ſerve two Maſters, it is as impoſſible, that there ſhould bee two Omega's, as that there ſhould be two Alpha's, that there ſhould bee two laſt ends, as that there ſhould bee two firſt beginnings; and whatſoever wee make our laſt end, and place our happineſſe in, is our Maſter, it commands all that wee have, and are, beſides the impoſſibility, it makes our lives very uncomfortable, while there are two Twins thus ſtrugling in us, of ſuch different and contrary qualities, it muſt needs be very painful; it may therefore be call'd halting betwixt two opinions, for one that is laine, and halts, goes with far more difficulty and p. 111trouble; and while one is divided between the world and God, one enjoyes neither; one that takes his ſwinge, and wallowes in the pleaſures of the world, without ever looking after Religion, has ſome, though baſe delights; hee that wholly gives himſelf up to enjoy God, hath ten thouſand times more, and better; but he that ſtrives to enjoy both, can have none.

CHAP. XII. The next impediment of Holineſs, is, our not taking heed of occaſions, temptations, and beginnings of ſin.

ANother great impediment is, not to take heed of the occaſions, temptations, and beginnings of ſin, hee that avoids not theſe, it is almoſt impoſſible for him to avoid the ſin it ſelf; nay, indeed, to go into theſe, is to ſin, though one goes no further; for though to bee tempted, is no ſin, yet to go into temptation is, for it is living contrary to our prayers, though one doth reſiſt and overcome p. 112the temptations, and ſo one is free a tante, if not a toto; one ſins not ſo much if one overcome, yet it is a ſin to be tempted, when it comes by our negligence and careleſneſſe; if wee blame our ſervants for ſetting fire amongſt combuſtible matter, though it may bee by reaſon of our extraordinary providence, wee diſcover it before it ſets the houſe on fire; and if ſo bee our graces, and our reſolutions, bee not ſtrong enough to keep us from the beginnings, occaſions, and temptations of ſin, how vain is it to think, that when wee have given Satan theſe advantages, that then wee ſhall overcome them? but I have written ſomewhat more fully elſewhere of this matter.

p. 113CHAP. XIII. The next impediment is, to neglect the ſmaller acts, either of Holineſſe, or ſinne.

ANother impediment is, to deſpiſe the day of ſmall things, whether it bee ſmaller acts of devotion, or leſſer acts of ſin.

1. The one may bee eaſily avoided, and the other eaſilier performed: What pain or trouble is it to praiſe, and bleſſe, and adore God in thine heart, many times a day? though I am loth to ſet down theſe as leſſer acts of Holineſs. And what great matter of difficulty is there, when thou art about to ſpeak ſome vain or idle word to forbear it, in obedience to God it is eaſier to forbear a ſin, than to anſwer for it at the day of Judgement.

2. Smaller acts of ſin, or of holineſs, may more frequently bee performed, and the occaſions of doing them do ofner occur, to ſuffer litterally martyrdome for Chriſts ſake. Bleſſed bee God, in our daies, there hath been none, or rare occaſions p. 114for it; but to be ſcorn'd, reproach'd, and revil'd. Whoſoever will duely obſerve the rules of Chriſtianity, in carrying himſelf with that meekneſs, poverty of ſpirit, that conſcience and zeal in reproving of ſin, that Chriſtianity requires, ſhall have daily occaſion, or moſt, to ſuffer ſolemn duties and Ordinances, partly, becauſe they take up ſo much time, and partly, becauſe they require a total ſequeſtration from worldly buſineſſes, whereas ejaculatory prayers, occaſional meditations, and ſuch inward ſhort retirings of the ſoul, take up ſo little time, and may bee mingled with worldly imployments, that they may bee almoſt innumerable every day, and what they want in their magnitude, they may have in number; an Hair is but a ſmall thing, yet becauſe of their multitudes, they keep us very warm: Miſers feaſts, they ſay, uſe to bee very great, but very ſeldome, but in his daily conſtant expences, hee is very frugal, and omits not the ſmalleſt gain, and it is not ſuch ſeldome extravigances that impoveriſh.

3. Smaller duties, and ſmaller ſins, do make way for greater, as the point of the p. 115needle doth for the reſt of it, nemo repente fit turpiſſimus; generally wee begin with leſſer ſins, as omiſſions of duties, as friends firſt begin to bee eſtranged, and then they may eaſily become enemies; for frequent committing of leſſer ſins, harden the heart ſo, that that ſin, which if it had been propounded at firſt, would have ſtartled one, yet the heart being prepared by the omiſſions of duties, and running into the occaſions and temptations of the ſin, they come at laſt from being ſo far from abhorring of it, that they commit it: Davids murther of his friend began with his neglect to fight againſt his enemies; and his adultery, began with idleneſs, with ſleeping and gazing, ſo you ſhall ſee by what degrees hee came to commit murther.

1. Hee neglects the duty incumbent upon him, at that ſeaſon, and ſo having little to do, hee did nothing, went to ſleep, when hee ſhould have been meditating, Gen. 24.63. his unſeaſonable ſleep made him unfit for any thing that was good, but fit for any thing that was evil; one act of idleneſs puts him upon another, and both of them fits him for adultery, p. 116and that ingages him to murther; to ſatisfie his luſts he commits adultery, to conceale his luſts hee commits murther. Sin is modeſt at firſt; Solomon would not build his Wives houſe neer the Temple, afterwards built an Altar for an Idol, Eccleſ. 10.13.

4. If the ſin bee ſo little, or the duties ſo ſmall, is it not the greater ſin for thee to offend God for ſuch trifles? If the love of God bee not ſtrong enough to perſwade them to do, or abſtain from that which is ſmall, how weak is thy heart towards God.

5. Is it not a great ſin in thee, to offend God in ſmall things? It is a great ſin for thee to ſtand out againſt God in ſmall matters.

p. 117CHAP. XIV. The next impediment is, our ignorance and ſenſeleſneſſe of the ſins of Omiſſion.

THe next great impediment is, the not conſidering the ſinfulneſſe, and the miſchief that ſins of omiſſion do us; few there are but make conſcience of ſlandering their neighbour, but make not conſcience enough of preſerving his good name, more make conſcience of ſinful words, than of ſinful ſilence, more make conſcience of doing evil, than of doing nothing; therefore that you may bee more ſenſible of the ſinfulneſs and ſins of omiſſion, conſider,

1. That the greateſt ſins in the world, except the ſin againſt the Holy Ghoſt, are ſins of omiſſion, viz. ignorance, infidelity, impenitency.

2. That at the day of Judgement, the ſins that Chriſt ſhall condemn wicked men for, are ſins of omiſſion.

3. Thy ſins of omiſſion are far more than thy ſins of commiſſion, for every ſin of commiſſion includes in it ſins of omiſſion, p. 118not è contra. Conſider how mamany precious thoughts of God thou mighteſt have had the laſt hour, which thou hadſt not, and ſo many thoughts not had, ſo many ſins of omiſſion; nay, every holy duty, has more ſins of omiſſion, than it hath goodneſs of performance, for there are three kindes of ſins of omiſſion, one in omitting the duty it ſelf, the other in omitting debitas circumſtantias, and the third, in omitting debitos gradus: So that though you do perform the duty, either you omit doing it for that end, &c. and ſo want ſincerity, or elſe do it not with ſuch a high degree of love, &c.

CHAP. XV. The next impediment, is, not to come fully off for God.

THe eleventh great impediment, is, that wee do not come off fully and wholly for God, wee would fain have both the World and God, which will never bee; it is impoſſible to have ones p. 119treaſures in heaven, and in earth too: This halting betwixt two opinions, betwixt God and Baal, and ſerving two Maſters, God and Mammon, is that which hinders us from doing either effectually; for while wee are thinking, and endeavouring to enjoy the world, the thoughts of heaven make us, that wee cannot freely enjoy that; and when wee are about to ſerve God, the thoughts of the world take us off from him; great miſchiefes come by our thus having an heart for God, and an heart for the world; and the truth of it is;

1. It is impoſſible, as it is impoſſible for any body to have two centers, either of magnitude or weight; ſo it is for the ſoul to have two centers, God and the world; for as the firſt cauſe of all things can bee but one, ſo the laſt end of all our deſires and endeavours, can bee but one ſubordinate end, wee may have many, but not co-ordinate.

2. Hence comes all our miſchiefes, all our troubles and diſtractions come from hence: For as it is in a Kingdome, when it is divided, and there are two which would ſtrive for ſoveraignty, there muſt p. 120needs bee continually civil wars; ſo that ſoul can have no peace, but muſt bee in continual war and diſquiet, when the world and God ſtrive who ſhall rule. From whence come wars and fightings within you? Come they not hence, of your luſts that war in your members? 'tis our luſtings after the world, that make all our inward perturbations in our ſervices of God.

3. This makes us, that wee cannot run the Race that is ſet before us, as not with joy, as already hath been ſaid, ſo not with ſpeed; juſt as one that halts, runs neither with that ſpeed, nor eaſe, nor comelineſs: So hee that halts betwixt God, and any thing elſe, goes but ſlowly on in the waves of God; therefore if God bee God, follow him, if the world bee God, follow that: Hee that is going from Sodom, and looks back, muſt needs make many a ſtop in his journey.

4. Take heed, for thy hearkening after the world though for the preſent, it may bee, they onelyonly hinder thee in Gods ſervice, yet it will come to paſs at laſt, that they will hinder thee from Gods ſervice, thy ſinning and praying will not laſt long, p. 121for either thy ſin will make thee leave off praying, or thy praying will make thee leave off ſinning: So thy love of the world will either make thee leave off loving of God, or the loving of God will make thee leave off loving the world; For God will ſo order it by his providence that thou ſhalt bee forc'd to chuſe one; as it befell the young man, that would needs know what hee muſt do to bee ſaved, hee thought hee might love riches, and follow Chriſt, but it would not bee.

5. Thou muſt never think to have any great meaſure of communion with God, as long as thou ſtandeſt in this uncertainty and irreſoluteneſs; As a woman, as long as ſhee is courted by two, and will not give an abſolute denial to one of them, cannot enjoy either as an husband, &c. & ſo wants that communion that ſhe might have with the one, ſo that indeed both viſit her, but ſhee dwells with neither: So while thou art thus doubting and wavering, thou may'ſt have many viſits and motions of the Spirit of God, but the Spirit of God does not dwell in thee; thou looſeſt thoſe unſpeakable advantages, p. 122both of grace and joy, which come by the co-habitation of the Spirit; therefore make Religion thy buſineſſe, and follow God fully, as Joſhuah did, and follow hard after God, as David did, and preſs forward to the mark, as Paul did, and ſtrive to enter in at the ſtrait gate, as our Saviour commands.

CHAP. XVI. The next great impediment, is, worldly company.

THe twelfth great impediment, is, worldly company, ſuch as have no acquaintance with God, but talk of ſuch things, as Turks and Heathens do talk of as well as they: When a Saint has been in private raviſht with the love of God, and the joyes of heaven, and meets with company which ſpeaks not one word of ſuch matters, nor can, what a damp is it, and quenching, as it were, of the ſpirit of God in us? How ſapleſs, juiceleſs, and without reliſh are ſuch diſcourſes? And the people of God do generally looſe p. 123more by worldly men, that in reſpect of their converſation are ſomewhat blameleſs, than they looſe by wicked and prophane men, for their company they utterly avoid, but the other, they converſing withal, they ſuffer much from. It is generally in every ones mouth, that wee have three grand enemies the World, the Fleſh, and the Devil, but few there are that deal with the fleſh, or with the world, as enemies, but they endeavour too much to pleaſe both, which they do not uſe to do to enemies; nay, wee ſuffer very much many wayes, meerly▪ becauſe wee would not diſpleaſe the men of the world. I knew an excellent Chriſtian, a woman of Quality, who ſpent moſt of her time in private and ſecret duties, a woman of the greateſt eminency, for that, as I knew: She, when perſons of great Quality came to ſee her, would not omit her ſet times, but would, as they call'd rudely, take her leave of them, rather than omit her communion with God. Alas, What good can conferences with the people of the world do us? though they talk of the things of God, their diſcourſes are unprofitable and unſavoury; for one may p. 124ſee, that they ſpeak of things they underſtand not, and have no experience of; they ſpeak, as if one ſhould ſpeak of the Weſt-Indies, that was never there. Alas, they are neither able to comfort one, nor to adviſe one, concerning ſpiritual matters, the leſſe wee have to do with them, the better.

CHAP. XVII. The next impediment, is, abundance of worldly imployment.

The next impediment, is, abundance of worldly imployments and buſineſſes. Many there are, that never think they can exceed this way, and they put it all under the notion of their particular calling, and graſp ſo much buſineſs, that they can have no leiſure or communion with God; nay, that time which they do ſpend in private, their heads and hearts are ſo diſtracted with the thoughts of their imployments, that God has little of them, but their bodily preſence, and lip-labour; for what with the buſineſs they were involved p. 125in before duty, and that which they are to bee imployed in as ſoon as ever they have done, there is ſuch a throng of worldly thoughts in their heads, and hearts, that they do finde it an hard matter to get their hearts ſo much as in tune, the time is ſo little they can ſpare for ſuch matters; then all muſt bee excuſed, they muſt provide for their families, or elſe they are worſe than Infidels; whereas they ſhould withal, think of providing for their own ſouls, and for the ſoules of their families; and their prayers with them, for them, and inſtructions of them; they do not conſider enough, how that Chriſt blames Martha for being buſied about many things, though they were not onelyonly domeſtical imployments, but ſuch as belonged to her, and were undertaken for the immediate ſervice and entertainment of Chriſt; and if Chriſt blamed the multitude of her imployments thus qualified, how much more will hee blame theirs? They ſhould alſo conſider, that thoſe children thrive beſt, for the moſt part, both in the matters of the world, and eſpecially in the matters of God, who have ſo much left them, as they may, p. 126with their own reaſonable endeavours and induſtry, live well, elſe not. And theſe men, if they can but finde a place of Scripture or two, which injoynes them to take up ſome calling or other, they rejoyce, and quiet themſelves, as if their greedy and covetous deſires were juſtified by it. Why do they not alſo conſider, how earneſt the Scripture is in ſetting down the danger, and deceitfulneſs, and uncertainty of riches, inſomuch, wee ſcarce read of any rich man that was holy, except hee were holy firſt? And thoſe that wee read of that were holy, they got their riches not by ſuch worldly imployments as now adayes are uſed, but ſuch, wherein they had abundance of leiſure to ſerve God, for they were generally Shepherds, and their riches conſiſted in cattel. So Abraham, Iſaac, Jacob, Job, David, they ſhould alſo think with themſelves, how much the Scripture preſſeth us to have our converſation in heaven, and there to lay up our treaſures, and that we ſhould bee frequent in prayer, meditation, and cloſet duties, for without frequency in them, 'tis impoſſible to bee heavenly minded in earthly imployments: Hee p. 127needs frequently to take Antidotes, that converſes, nay, lives with thoſe that have the plague. Why do not men put bounds to their deſires of growing rich? they put bounds to their charity, and to their times for ſolemn duties, and why not to the things of the world?

CHAP. XVIII. The next great impediment, is, to have a carnal opinion, that it is eaſie to bee religious.

ANother great impediment, is, to think it is an eaſie thing to bee religious, and that one need take no pains, but that wee may go to heaven upon a bed of roſes; or at leaſt, now and then to pray, and to read ſome good books, to hear Sermons, and repeat them, and other ſuch outward works of Religion, are abundantly enough. Alas, Alas, the work of Religion is within, 'tis neither the ear that hears, nor the tongue that prayes, but the heart doth both: It is true, the body by conſent and ſympathy may ſuffer p. 128ſomewhat, inſomuch, that it is a hard thing to pray as wee ought, upon a full ſtomack, without being ſick: And if one has ſomething that wee muſt obtain of God, and intend to wraſtle with him for it, wee ſhall finde that our very bodies will receive alterations in the combate: If ſo bee Religion bee ſuch an eaſie thing, as ſome lazy perſons will make it, let them anſwer mee theſe few Queries.

1. Why does the Scripture ſpeak otherwiſe of it? Why does Chriſt ſay, Strive to enter in at the ſtrait gate, for many ſhall ſeek to enter in, but they ſhall not bee able? if wee may bee lazy in this work, Why are wee commanded to ſtir up the grace of God that is in us, 2 Timothy 1.6. Why doth God by his Prophet complain, that no man ſtirs himſelf up? Iſai. 64.7. Why does the Scripture ſpeak of following hard after God, and of our life, as a continual war-fare?

2. How comes it to paſs, that moſt eminent Saints have found ſo much ado? Do wee not read how Jacob wraſtled all night with teares and ſupplications? Hoſea 12.4. How did that bleſſed Apoſtle Paul fight? not as one beating the ayr. How p. 129did hee preſſe forwards towards the mark, forgetting the things that were behinde, and beat down, and keep in ſubjection his body? How hee was in faſtings often in perils by Sea, &c. paſſed thorough good report, and ill report; and how comes it to paſs that thou thwarting one corruption, or denying thy ſelf in any thing, thou giveſt thy fleſh what eaſe, what diet, what pleaſure ſoever it deſires? If it bee but a little cold, rather than thou wilt endure it, thou wilt leave Ordinances, duties, as much Religion as may ſtand with the praiſe of men, the eaſe of thy body, the ſaving, nay, the increaſing of thine eſtate, if that will ſave thy ſoul. O how far art thou from leaving, hating Father, and Mother, and Brethren, and Siſters, yea, thine own life, for his ſake. Flatter not thy ſelf, if thou wilt not croſs a luſt, nor leave a ſin in the time of peace, thou wilt not leave thy life in time of perſecution, for his Namesſake.

3. Why does the Scripture ſay, that the righteous ſhall ſcarcely bee ſaved? And bee thou ſure, that if ever thou comeſt to heaven, thou ſhalt wonder how it was poſſible, but that then thou ſhalt ſee the p. 130infinite wiſdome and power of God ordering things, how it was poſſible that thou ſhouldeſt eſcape ſuch imminent dangers: Thou wilt ſee that thouſands of times in thy life (what with thy back-ſlidings, thy groſs careleſneſs of duties, and in duties, by the victories that temptations have gotten of thee) that thou haſt been at the very brink of the pit of hell, and that there has been but an haires breadth betwixt thee and deſtruction: Alas, the ſenſleſneſſe of thy dangers, temptations, corruptions, makes thee ſo careleſs, and ſo little to wonder at thy ſafety: like him, that in a dark night rid over a very narrow long plank, that was laid over a great bridge that was repairing, when they who knew the danger, ask'd him, how hee came into the City that way? Hee ſaid, why, what ſhould ail him, hee came, and rid over the bridge? But the next day, when hee ſaw the danger hee had eſcaped, the apprehenſions of the danger, though paſt, made him fall down for dead. Surely if thou comeſt to heaven with lazy wiſhes, and performances, it muſt bee by ſome other way than ever the Word of God hath p. 131ſpoken of? it muſt bee by ſome Goſpel that Paul never preach'd; nay, ſuch an one, that if hee, or an Angel from heaven ſhould preach, they ſhould be accurſed.

4. Go and enquire of all the Saints of God, of the moſt experienced Chriſtians, and ask them that have twenty, thirty, ſixty yeares experience of the wayes of God, and power of godlineſſe, and they will tell thee, that though Religion, and keeping of ſtrict communion with God, has more delight in it than the world can know, and ſuch, that if they had ten thouſand worlds, they would give all to enjoy him whom their ſoul loves? yet they will tell you alſo, that it has coſt them many a fervent prayer, many a ſtrong cry, many a doubtful conflict, many tears, ſighs, and groanes; nay, they will tell you, that they have ſo ſtrange and ſtrong temptations ſtill to grapple withal, and that not any corruption is ſo fully vanquiſh'd, but that it ſometimes troubles ſtill; and that as long as they have an heart ſo full of corruptions, and live in a world ſo full of temptations; and Satan is ſo full of malice, they do not, nor can expect to put off their armour, p. 132and think to ſleep upon a bed of Roſes: generally, 'tis peoples ignorance, and want of experience, that makes them have ſuch light, and ſlight thoughts of the great buſineſſe of Religion. Indeed, if they think it eaſie, from their ſenſe and conference, in the power of God, that's ſomething: Men generally in the matters of Religion, do as preſumptuous perſons do in their confidence of the pardon of their ſins; they think ſin diſpleaſes God no more than themſelves; and from their ſenſleſneſſe of the ſinfulneſſe, greatneſſe, and number of their ſins, proceeds their eaſineſſe of their carnal belief of the pardon of them: So from their ſenſſeſneſſe and ignorance of the greatneſſe of the work, and labour of love, and the number and impetuouſneſſe of their own corruptions, and Satans temptations, proceeds their carnal confidence of their eaſineſſe to bee ſaved. Is it ſo then, that the eſtabliſhed Decrees of God, and the experience of all Saints ſhews, that the way to heaven is up hill, it is not to bee attained without fightings without, and fightings within; and muſt thou have a private way made for thee only to go to heaven p. 133in? muſt the Rock of God his Decrees bee removed, and the experience of all the Saints on the earth be altered for thee? Job 18.4. May wee not ſay in this caſe, as it is in the matter of poverty, that which makes one live contentedly, is, that ones minde, and ones eſtate agree? Wee generally deſire that God would bring our eſtates to our mindes, and God requires of us, that wee ſhould bring our mindes to our eſtates, as to our content, it is all one which of theſe two are done; and is it not much more reaſon, that wee ſhould yeeld to the deſires of God, than that hee ſhould yeeld to ours? So in this caſe: Is it not much more reaſon that we ſhould make the work of Religion eaſier and eaſier, by multiplying holy duties, (for the more wee pray, the eaſier and the better wee pray) than that God ſhould make it eaſier, by abating our work? For as in the other inſtance, if God ſhould give us according to our deſires in earthly things, there would bee no end, for that which wee deſire to day, would as little ſatisfie us to morrow, as that which wee deſired yeſterday, doth ſatisfie us to day; ſo if that our duty ſhould p. 134bee abated, there would bee no end, unleſſe God would bee ſatisfied that wee ſhould do nothing at all in his ſervice; for hee that is unwilling to pray thrice a day, will bee more unwilling to pray twice within a little while, and after that once. But you will ſay, it may bee, we would not have our work abated, but our ſtrength encreaſed.

Anſ. Art thou indeed in carneſt? Doſt thou not deſire ſtrength, as Pilate asked, what was truth, and doeſt neither care, nor ſtay for an anſwer? Then, I ſay, who hinders thee? I am ſure, God hinders thee not, nay, bee commands thee to ask grace, and ſtrength of him, and hath promiſed to give it: If any man lack wiſdome, let him ask it from above, Jam. 1.5. Ask, and you ſhall have, Mat. 7 7. therefore take heed of this great errour, to think, that Ordinances careleſly enjoyed, duties lazily performed, corruptions unmortified, temptations unrefiſted, a mouth full of formal prayers, and a heart full of cold deſires, will bring thee to heaven: If once thou comeſt to have a carnall thought of the eaſineſſe of the wayes of God, and thinkeſt that a little is too much, p. 135thou wilt quickly come to think, that nothing at all is enough.

Object. But you will ſay, Doth not Chriſt himſelf ſay, that his yoke is eaſie, and his burthen light? Why do you then make it ſuch a difficult thing to bee religious for that is as great a hinderance and diſcouragement, and enough to fright any one from Religion?

I anſwer, therefore, in ſeveral propoſitions:

1. That though the ſervice of God bee difficult, yet it is not impoſſible, for (de facto) many have ſerved God, ſo as hee hath accepted and rewarded them.

2. It is not only poſſible, but certain, that wee ſhall ſerve God acceptably, if it bee not our own faults, if wee are not wanting to God, and to our ſelves, wee cannot miſcarry; every ſervant that ſhall bee condemned for ſin, ſhall bee condemned for ſlothfulneſſe, Mat. 25.26.

3. It is impoſſible for him that will continue fighting, to bee overcome; if wee will not put off our armour, and caſt away our weapons, let the daies bee never ſo evil, wee ſhall ſtand, and when all is done that our enemies can do, wee ſhall ſtand, Eph. 6.13.

p. 1364. The promiſes are not made to thoſe that attain to perfection, but that aim at perfection; for the Apoſtle himſelf had not attained perfection, but followed after it, Phil. 3.12. So the promiſe is not made to him that hath overcome, but that doth overcome, or is overcoming. Revel. 3.17. and it is not ſaid perfect love hath caſt out fear, it is not foreign, but foreign.

5. How difficult ſoever Religion is, in this reſpect, it is eaſie, that it is above the ſtrength of none of Gods people. In this caſe it is as it was with Manna, hee that hath much, hath nothing over, hee that hath little, hath no want; in temporals, that burthen that requireth the ſtrength of a Giant, cannot bee carried by an Infant; but the ſervice of God, though it cannot bee performed acceptably, unleſs hee doth foreign, uſe his utmoſt ſtrength; yet a new born babe may do it, for hee requires but thy (all) let that all bee never ſo little, Rev. 3.8. for if thy ſtrength bee little, God will keep thee from temptations, as hee promiſeth, ver. 10.

6. How difficult and uneaſie ſoever the yoke of Chriſt is, it is eaſier than the law, p. 137for that requireth not only endeavours, but performance, not that the Copy that wee are to write by, is leſſe exact, than that of the Law, for the Law it ſelf remaines in its perfection as a rule; but now, though wee write with blots, miſtakes, and not exactly to the Copy, it is accepted, and ſincere endeavours, and not exact performance, is required.

7. As the yoke and burthen of Chriſt is eaſier than that of the Law, ſo it is eaſier than that of ſin, for it is a recreation to that; for Chriſt ſaith, hee will refreſh us, by changing the yoke of ſin for that of the Goſpel; ſo that you muſt not think to mend your ſelves, by caſting off Religion, for that of ſin is far heavier, as in many inſtances will evidently appeare, what burthens do ſinful pleaſures bring along with them? drunkenneſs, gluttony, luſt; how many diſeaſes do they bring upon us? How is head, and heart, and purſe, and all imployed in revenge, but it is neither labour nor coſt to forgive injuries, ſo to cark and care, what diſtractions it brings upon one, but if wee do caſt our care upon God, making our wants known by prayer and p. 138ſupplication, then the Peace of God, which paſſeth all underſtanding, will keep our hearts and mindes.

8. How hard ſoever the ſervice of God is, how heavy ſoever his burthen, and though your whole ſtrength bee required, yet you ſhall never bee weary in his ſervice, if you will but ſet to your ſtrength; indeed if you do not put to your ſtrength, then you may bee weary, but elſe, inſtead of looſing, you ſhall encreaſe your ſtrength, Iſa. 40.31. if you will run, you ſhall fly; if you will run, you ſhall not bee weary; if you cannot run, if you will walk as faſt as you can, you ſhall not faint.

9. Though the ſervice of God bee difficult, and impoſſible to corrupt nature, yet it is not only poſſible, but delightful to the regenerate man, Rom. 7.22. Pſalm 1.2. So that though as muſick it may bee hard to bee practiſed, yet it is very delightful.

10. Though the buſineſſe of Religion bee a thing impoſſible to us, if wee look upon our own ſtrength only, nay, though wee are regenerate, though wee have the will, yet wee cannot have the deed, without p. 139further aſſiſtance and influence, Phil. 2.13. nay, though wee delight in the wayes of God, yet wee cannot walk in them, without his inabling of us, Pſalm 119.35. yet conſidering the abundance of means, and helps, that wee have from Chriſt, the burthen is light, and the yoke caſie; that which the ſtrength of no man can move, a childe may move with an engine.

CHAP. XIX. The next great impediment, is, not to do what we can, becauſe wee cannot do what wee would, or ſhould.

ONe great impediment, whereby wee are hindered in the wayes of God, is this, becauſe wee cannot do ſo much as wee ſhould and would, therefore wee do not what wee can, whereas wee ſhould do to the uttermoſt of our power, though wee cannot do ſo much as wee deſire to do; I ſhall inſtance in the matter of Thankſgiving, and Praiſe, as thus, when wee conſider with our ſelves what ſpiritual p. 140bleſſings in heavenly places in Chriſt, God hath bleſted us withal, and wee cannot finde any evidences of our juſtification, vocation, or election: When wee can finde no clear evidence of any grace in us, wee hang our harps upon the willowes, and let the duty of our praiſe and thankſgiving alone, until wee can finde ſuch ſpiritual things to bleſs God for. Now I ſhall ſet down what wee ought to do in ſuch a caſe, as to the matter of praiſe and thankſgiving.

1 In caſe thou canſt not finde ſpiritual mercies to bleſſe God for, bleſſe him for temporals, thine health, thine eſtare, that thy body is not full of boiles, that thy houſe was not on fire about thee in the night, that it falls not upon thee and thy children in the day; doſt thou not know, that this is from the good providence of God? doſt thou not know that Satan is a roaring Lion, ſeeking whom hee may devoure? Do you think the devil is ſo kinde to thee, or any one, that hee ſpares thee out of love? or do you think that he wants power to caſt down thy houſe, or ſmite thee with boils, or bring down fire from heaven? hee did theſe things to p. 141Job, and who is that that reſtrains him? Haſt thou any iron chains that can hold this roaring Lion? What weapons offenſive or defenſive againſt this enemy? Well, then bleſs God for thoſe temporal bleſſings which thou haſt, for it is evident, that it is not thou that makeſt an hedge about thy ſelfe, and all that thou haſt, but God.

2. If thou canſt finde no poſitive ſpiritual mercies to bleſs God for, then bleſs him for thoſe that are privative or negative; as for example, Canſt thou not ſee any evident cauſe to bleſs God, for giving thee grace, yet bleſs God for keeping thee from ſuch and ſuch ſins, in this ſenſe thou mayeſt humbly bleſs God, that thou art no adulterer, no murtherer, no blaſphemer, as to the outward acts of them; let not God looſe the praiſe that is due to him, for his preſerving of thee from ſuch abominations, and let thy heart bee much affected, and highly prize theſe ſpiritual preſervations.

3. If thou canſt not find any diſtinguiſhing ſpiritual mercies, then bleſs him for common ſpiritual mercies: If thou canſt not finde any ſuch mercies, that diſtinguiſheth p. 142thee from Reprobates, bleſs God for thoſe that diſtinguiſh thee from Turks, Jewes, Heathens, viz. that thou haſt been born and brought up where the Goſpel is profeſt, purely, ſpiritually, frequently preached.

4. If you can finde no grace in your ſelf, yet bleſs God for the graces of others: Do you not finde your heart ſometimes inlarged with joy and thankfulneſs, when you hear of ſuch or ſuch an eminent Chriſtian, for the grace that God hath given them? And if you can finde your hearts affected with Gods preſerving of you from ſin, and with the light of the Goſpel, and with the graces of others, bee of good comfort, it is a ſingular ſign of grace in thy ſelf: For I may ſay, as Epictetus did in ſomewhat the like caſe, Others are ſick, ſo am I, others are poor, ſo am I, but I willingly: His ſickneſs, nor poverty, did not diſtinguiſh him from others, but his willing ſubmiſſion did: So others that are wicked men, God preſerves them from many ſins, gives them to live in the light of his Goſpel, and they ſee and know others that are holy, but they do not bleſſe God for theſe things, nor prize them p. 143above all other temporal bleſſings.

5. In caſe you ſhould not finde any thing, or not bee affected with any thing that hee hath done for you, as in ſome ſad times of deſertion it may come to paſs, partly from their great undervaluing of all things that are nor diſtinguiſhing mercies, as alſo from their ignorance, that any ſuch mercies belong to them; yet in ſuch caſes wee muſt remember, that we muſt give the Lord that glory that is due to his name, Pſalm 29.2. & 96.8. If thou canſt finde nothing to bleſs God for, wherein hee hath been good to thee, bleſs him for his own Excellencies, for that goodneſs which hee hath, and is in himſelf: If thou canſt not bleſs him for the new name that hee hath given to thee: If thou canſt not bleſs him for thy name, yet give him the glory due to his name: If thou canſt not bleſs him for his promiſes, becauſe thou thinkeſt they do not belong to thee, yet bleſs him for his Attributes and Excellencies, and give him that glory that thou knoweſt belongs to him; for by thy admiring and adoring God for his own Excellencies, thy heart will bee brought in frame, and diſpoſed for the p. 144manifeſtations of his love to thee. Now I will help you a little in this matter, ſhewing you how you may act the admirings and adorings of God, in thoſe Attributes of Eternity, Power, Wiſdome, Goodneſs; for as for his truth, as long as thou canſt not perceive thy intereſt in any promiſe (the faithfulneſs of God being a meer relative Attribute) it will little affect thee.

1. Think with thy ſelf, and ſay, from everlaſting to everlaſting, thou art God; think of his eternity, and thou ſhalt quickly finde that it is ſuch an Ocean, that thou canſt neither fathom, or ſee the ſhore of it, for the thoughts of Eternity are overwhelming thoughts; and when thou findeſt that thy thoughts are at a loſs, and that God dwells in thick darkneſs, then cry out, and ſay, Lord manifeſt thy ſelf unto us; for as long as thy thoughts are able to maſter their work, when their object is God, they are neither worthy of him, nor able to affect thee, until they come to bee loſt in admiration, in admirings, and adorings of God, they are little better than Idolatry; for thou thinkeſt of God, as of a creature.

p. 1452. For the power of God, conſider that ſtanding miracle, in ſetting the Sands as bounds to the Sea, that though the waters thereof lie on heaps, and notwithſtanding all thoſe tempeſts and ſtormes that make the Sea rage, yet the Sand is a rope which can binde it; nothing ſets bounds to the Sea further: If you conſider how that the devils, notwithſtanding their number, and their ſtrength, cannot do any thing without his leave, their malice, certainly, againſt God is ſo great, that they would not do any thing that God would have them to do, if they could tell how to help it. Further, if wee conſider how that all things were made by God of nothing, without the leaſt labour, or help, or inſtruments, to think that all that God did to create light, was his ſaying, Let there bee light; that all things ſhould obey him, is not comparably ſo wonderful, as that nothing it ſelf ſhould obey him, and that hee ſhould call and command thoſe things that are not, as if they were, Rom. 4.17. Well might the Heathens ſay, That all the praiſe and high expreſſions that all the Poets uſed in the praiſe of their gods, came not neer that p. 146one expreſſion of Moſes, when hee ſaid, Let there bee light, and there was light.

3. For the Wiſdome of God, conſider how infinite it was, by theſe particulars.

1. That God ſhould make this world conſiſting of ſuch innumerable variety of creatures, and they of ſo many parts; as for example, mans body, of how many parts, bones, veins, nerves, ſinews, arteries, &c. ſo wee may ſay of all birds, fiſhes, beaſts, trees, &c. Now for God to make all theſe without any pattern at firſt, without conſulting, as wee conſult; for the firſt thoughts that ever God had for contriving the world, were his laſt; for God did not at firſt think of creating the world ſo and ſo, and afterward, upon ſecond thoughts, found out a better way. I ſay, for God to make all theſe things ſo exact, that the wiſdome of the creature cannot bring the works of God to perfection, nor the wiſdome of God himſelf mend any thing that hee hath done, for it cannot finde out any defect in the works of Creation, no, not in the leaſt circumſtantial, theſe things are incomprehenſible.

2. To conſider the infinite wiſdome that God ſhewes, as in the Creation, ſo in the p. 147government of the world. Now to conſider that all things go, as it were, through the hand of God, not the leaſt thing, nor greateſt, nor thoſe things that ſeem moſt caſual, or arbitrary, nor thoſe things that ſeem moſt contrary to providence, nor thoſe things that ſeem to proceed from meer natural cauſes, for to take notice of, to order, and diſpoſe, to rule, and overrule all theſe things, for him to number the ſtars, and call them all by their names; nay, the very hairs of his peoples heads; that a Sparrow ſhould not light upon the ground, that the Sun ſhould not riſe, nor the Rain fall, nor a ſprig of graſs grow, but by his Power and Wiſdome, and not at all to bee diſtracted and troubled with ordering ſuch innumerable things, nor in the leaſt to bee hindered in his everlaſting enjoyments of himſelf: This is incomprehenſible.

3. To conſider at the day of Judgement, how innumerable the perſons will bee that ſhall bee judged, how innumerable the actions, words, and thoughts, and circumſtantials of theſe, of every man, how exactly, ſpeedily, and with what infinite wiſdome, all theſe things ſhall bee p. 148determined, as in a moment; if the wiſdome of Solomon was ſo great, and ſo much admired, for the deciding of one controverſie between two Harlots, oh how infinite muſt his wiſdome bee, who ſhall ſhew more wiſdome in judging every action of every man, than Solomon did in that his ſentence?

4. Concerning the mercy, patience, and long-ſuffering, &c. of God. What can bee ſpoken or thought worthy of them? It is true, that the Attributes of God in him, or although the Attributes of God in themſelves, are infinite, yet as to their manifeſtations to us, the mercies of God are above all his works: This is that Attribute that makes all the reſt of his Attributes amiable, takes off the terrour of his juſtice, the carnal dread of his Majeſty, inſomuch, that the very conſideration of his goodneſs, if we would be but ſpiritually, clearly, and fully ſatisfied of it, would make us go with more humble confidence to God, in every of our ſtreights, than we do to the neereſt, deareſt friend that wee had in the world, of whoſe love we have had the moſt conſtant, familiar, longeſt experience: Wee diſhonour God, to go p. 149before him with carnal trembling: The Emperour was angry with him that gave him a petition with a trembling hand: What do you give mee a Petition, ſaith hee, as if you were to give meat to an Elephant? if any thing under heaven will make a friend forſake one, it is ones hard and miſtruſtful thoughts of him: Do not think of God, as of a Lion, that will tear you in pieces, no, not though thou art a grievous ſinner; for if thou wilt not fly from him, nor come againſt him, but come unto him; if thou comeſt weary, though as yet thou art heavy laden with thy ſins, though thou art not yet rid of them, yet if they are thy burthen, that thou deſireſt God would take off from thee, hee will not refuſe thee, hee hath invited thee, and doubtleſs thou ſhalt bee welcome if thou comeſt: Canſt thou plead no intereſt in Gods promiſes? Canſt thou not plead his Attributes? Thou art not ſo qualified, as thou thinkeſt, as to challenge God upon his promiſes; yet, if with reverence it may bee ſpoken, God is qualified with ſo much ſweetneſs, mercy, and long-ſuffering, &c. that hee will in no wiſe refuſe thee, if thou comeſt to p. 150him; nay, the truth of it is, hee is ingaged by promiſe, and by oath, John 6.37. Hebrewes 6.17.

Now in theſe meditations, concerning the Attributes of God, if in your meditation, you do not attain to any clear and affecting apprehenſions of him, ſay unto him, Lord manifeſt thy ſelf unto mee, the vail it is rent, and I cannot ſee within the vail: And if thou haſt clear and affecting apprehenſions of him, than neglect not to beg of him clearer manifeſtations and diſcoveries of himſelf: For when thou canſt look upon him that is inviſible with the eye of Faith, and ſpeak to him, as a friend ſpeaks to a friend, thy prayers will bee very effectual; and know this, that the knowledge of God is the primum neceſſarium.

Now concerning the giving of God the glory of his Name, and praiſing of him for his own Excellencies, I ſhall give you three examples, Joh. 1.21. it is, as if you ſhould ſay, Let God do what hee pleaſes with me, though he ſhould ſtrip me as naked as ever I was born, or as I ſhall be when I die, though I had not one mercy left to praiſe him for, yet I have his Excellencies p. 151left to praiſe him for; ſo it is with thoſe that are in deſertion, though they neither have, as they think, any mercies, but ſuch as are ſnares, and they ſhall pay dearly for; and though they look upon God as an enemy, yet they are loath hee ſhould bee diſhonoured, they would have him have the glory of his Name.

2. Nehem. 9.5. When they were in great diſtreſs, upon a day of Humiliation, they think it fit to begin with giving God the praiſe due to his Name, and would not have him ſtay for that, till he beſtow'd new mercies upon them.

3. Revelations 4.11. This is the very practiſe of thoſe in heaven, and it is an heavenly practiſe to bleſs God more for his own Excellencies, and to praiſe him more, that hee hath created all things for himſelf, than for us: And herein appears their excellency of their love to God, that though they enjoy ſuch wonderful and incomprehenſible bleſſings from him, yet they are more affected with, and bleſſe God for the glory hee hath, than the happineſs that they have from them. We read but of one example to this, and that is of our bleſſed Saviour, who gave God p. 152the glory of his love, even in the midſt of his agony: Father, if it bee poſſible, hee gave him the glory and title of a Father, even then, when hee was uſing him as an enemy; and it is a higher act of Holineſs, to give God the glory of his Love, while hee is ſcourging of thee with Scorpions, than to give God the honour of his Excellencies, when hee is crowning us with glory. There are two kindes of Attributes that the people of God do uſe, when they pray to God, either ſuch Attributes, as are moſt for the ſtrengthening of their Faith, for the obtaining of that which they pray for, or ſuch, as may, as it were, vindicate God from thoſe aſperſions, that his providences ſeem to caſt upon them: Sometimes they ſerve for both, as Revelations 6.10. The Holineſs, and the truth of God, ſerve to ſtrengthen their Faith, in believing that God would deliver his people from their perſecution; for hee was ingaged, in point of Holineſs, not to proſper the wicked againſt the Saints; and in point of truth, to perform his threatnings againſt the wicked; therefore if thou canſt not, becauſe thou wanteſt the ſenſe of it, praiſe God for his love, p. 153yet praiſe him for his lovelineſs: Suppoſe hee ſhould do nothing for thee, muſt not hee have the praiſe that is due to his Name? Suppoſe ſome learned, wiſe, holy man, ſhould, ſeeing a Toad crawling in his bed-chamber, cauſe it to bee put out of doors, but would not have it killed? ſhould hee looſe the glory of all his wiſdome, and the love and praiſe due to his holineſs, becauſe hee would not ſuffer the Toad to continue ſtill in his Chamber? nay, rather, was not his meekneſs to bee wondred at, that hee ſhould forbid the deſtruction of ſuch a creature, or have any regard what became of it? So, though God ſhould never ſuffer thee to ſee his face, that art more odious, in reſpect of ſin, to God. than a Toad can bee to us, ſhall God therefore want the glory of his Excellencies, becauſe hee takes no more care of ſuch an inconſiderable thing as thou art. With this ſaying I ſhall conclude, That the very damned, in the midſt of their torments, though God bee powring forth the vials of his wrath upon them, yet they ought to give God the glory of his Excellencies, and they do ill to blaſpheme him.

p. 154So it is alſo in the matter of repentance, though thou canſt not finde thy heart affected with the ſinfulneſs of ſin, therefore thou thinkeſt vain for thee to confeſſe thy ſins; but it is not vain, for thou muſt confeſs thy ſinnes, that thou mayeſt bee ſenſible of them; and though thou canſt not confeſs with ſenſe of ſin, confeſs without it: But this caution is to bee obſerved, leſt I bee miſtaken; When I wiſh thee to confeſs ſin, though thou haſt no ſenſe of ſin, I wiſh thee to uſe ſuch confeſſion, as a meanes not to reſt there, and this is not to do as wicked men do, for they do outward actions and duties, not as a meanes and a help to do more, for they do not deſire to do more; but whoſoever uſeth this as a meanes to attain to higher performances, do certainly that which God requires, and accepts; for hee that ſaith, Lord, here are my two mites, though I owe ten thouſand talents, and though this be far from being all that I owe, yet it is all that I have, and God will accept, according to what wee have, and not according to what we have not.

p. 155CHAP. XX. The next impediment is, that wee are not convinced of, and affected with the vanity of the things of the world.

ANother impediment is, that wee are not convinced of, and affected with the vanities of the world: Of things that are ſeen, God hath done abundantly enough to ſatisfie us. There are two things, of which it hath pleaſed the Spirit of God to write two whole books, that we might bee ſatisfied; viz. the vanity of the creature, and the love of Chriſt; And what Argument almoſt can bee greater, to convince of the difficulty and neceſſity of believing theſe truths, than this, that the Spirit of God hath been ſo induſtrious, if I may ſo ſay, in clearing theſe two truths? Surely all the wayes whereby any thing can bee made manifeſt to us, theſe truths are made out, all things ſubject to the trial of the ſenſes, wee evidently diſcern the vanity of them, for the eye is not ſatisfied with ſeeing; and for the other ſenſes, 'tis evident, their delights are p. 156more bruitiſh, but not more ſatisfactory; and 2. reaſon doth abundantly convince us, that riches, which is the golden Image that Satan hath ſet up, and all Tongues, Languages, and Nations, fall down, and worſhip. I ſay, as for the inſufficiency of riches, the very Phyloſophers, as Epictetus, Seneca, Ariſtotle, &c. have ſeen by the light of reaſon.

3. As for experience, as far as ever our own went, wee cannot but ſet our ſeal to it, whether it bee pleaſure, profit, or honour, wee muſt needs ſet our ſeal to it, that all is vanity and vexation of ſpirit: How often do wee nauſeate thoſe things, when wee have them, which wee impetuouſly deſir'd, until we had them: And 4. for the experience of others, ſince the beginning of the world, to this day, it hath not been heard of any, whoſe deſires have been ſatisfied with the creature; and 5. as for the Word of God, that is ſo clear, that they that run may read it. But is not this wonderful, that notwithſtanding ſenſe, reaſon, experience, faith ſhow us ſo clearly the truth of it, yet not one of an hundred of thoſe that call themſelves Chriſtians, live as men convinc'd of this truth, but p. 157their whole love, joy, delight, endeavours, are plac'd upon, and run out after theſe things; and yet whenſoever they read in any book, or hear in any Sermon, a diſcourſe concerning this matter, they think it to bee a moral diſcourſe, much below them; but they ſhould know, that whatſoever truth they have not practiſed, is rather above them. Let no man, nor your own heart deceive you with vain words, it is as much ſenſe to ſay, there goes a godly Drunkard, there goes a godly Harlot, as to ſay, there goes a godly covetous man: And bee not deceived, one may as truly ſay, ſuch a man drinks every day, while his tongue faulters, his feet reel, &c. but hee is no drunkard; ſuch a man never ſpeaks as hee thinks, nor doth as hee ſpeaks, and yet hee is a true Nathanael, an Iſraelite, in whom there is no guile; as truly you may ſay all this, as to ſay, ſuch a man hath a great eſtate, and yet is as earneſt to get more, as if hee had not to buy bread, gives not the fortieth part of his incomes to the poor, nor of his time to God; ſuch a man will ride many ſcore of miles to a Fair, but will not go croſs the ſtreet to a Sermon; hee p. 158will talk with a great deal of underſtanding of the things of the world, but either is ſilent, or ſpeaks ignorantly of the things of God, but yet hee is not covetous.

Though the ſubſtance of this Chapter been neer of Kin to ſomething that hath been ſpoken before, yet the love of the world is ſuch an Epidemical evil, that though it bee ſome labour, yet, I hope, it will not bee loſt, I think fit to inculcate the ſame again, and again.

And ſo I ſhall now come to the means and helps of a godly life; but as it is in recovering of health, food nouriſheth not, unleſſe the peccant humours bee removed by Phyſick; ſo unleſſe theſe impediments bee taken away, the following meanes will not profit; if wee love the impediments more than the things they keep us from, as if wee love a multitude of worldly imployments, more than grace: How juſtly may God give us up to our owne hearts deſires? And it were better for us bee given up to Satan, by way of excommunication, for that is but for the p. 159deſtruction of the fleſh, that the Spirit may bee ſaved in the day of the Lord: But whoſoever is given up to his owne hearts deſires, is given up to them both, for the deſtruction both of body and ſoul.

p. 161THE THIRD PART: Wherein are ſet down Severall meanes and helps For attaining The Power of Godlineſſe.