LIBRA.RY OF THE Theological Seminary, PRINCETON, ^. J. BV 4501 .B379 1824 Baxter, Richard, 1615-1691. ^ The divine life ^. i A DONATION deceived . "\ THE DIVINE LIFE, TnE FIRST, OF THE KNOWLEDGE OF GOD. THE SECOND, OF WALKING WITH GOD. THE THIRD, OF CONVERSING WITH GOD IN SOLITUDE. By RICHARD BAXTER. IN TWO VOLUMES. VOL. I. WITH A FINE PORTRAIT. LONDON: PUBLISHED BY J, JONES. 28, LEADENHALL STREET; CLARKE, PATERNOSTER ROW; OFFOR, NEWGATE STREET; BAYLIS, MANCHESTER; BLACKLEY, CANTERBURY; PIPER, IPSWICH; AND SUTHERLAND, ABERDEEN. 1824. Printed bj T. Davis, 106, Minories. A TREATISE OF THE KNOWLEDGE OF GOD, AND THE IMPRESSION WHICH IT MUST MAKE UPON THE HEART, ITS NECESSARY EFFECTS UPON OUR LIVES. Upon John xvii. 3. By RICHARD BAXTER. LONDON: PUBLISHED BY J. JONES, 28, LEADENHALL STREET^ CLARKE, PATERNOSTER ROW; OFFOR, NEWGATE STREETj BAYLIS, MANCHESTER; BLACKLEY, CANTERBURY; PIPER, IPSWICH; AND SUTHERLAND, ABERDEEN. . 1824. TO THE mmHT HONORABLE AND EXEMPLARY LADY, ANN, COUNTESS OF BALCARRES. Madam, IN hope of the fuller pardon of my delay, I now present you with two other Treatises besides the Sermon (enlarged), which at your desire I preached at your departure hence. I knew of many and great afflictions which you had under- gone in the removal of your dearest friends, which made this subject seem so suitable and seasonable to you at that time: but I knew not that God was about to make so great an addition to your trials in the same kind, by taking to himself* the principal branch * €harles, Earl of Balcarres, who died of a stone ill "his heart of a very strange magnitude. Vi. THE EPISTLE DEDICATORY. of your noble family, (by a rare disease; the emblem of the mortal malady now reigning.) I hope this loss also shall promote your gain, by keeping you nearer to your heavenly Lord, who is so jealous of your affections, and resolved to have them entirely to himself: and then you will still find, that you are not alone, nor deprived of your dearest or most necessary friend, while the Father, the Son, the sanctifying and comforting Spirit is with you. And it should not be hard to reconcile us to the disposals of so sure a friend. Nothing but good can come from God; however the blind may miscal it, who know no good or evil, but what is measured by the private standard of their selfish interest, and that as judged of by sense. Eternal love, engaged by covenant to make us happy, will do nothing but what we shall find at last, will terminate in that blessed end. He envied you not your son, as too good for you, or too great a mercy, who hath given you his own Son, and with him the mercy of eternal life. Cor- poral sufferings with spiritual blessings, THE EPISTLE DEDICATORY. Vll. ^re the ordinary lot of believers here on earth: as corporal prosperity ^vith spiritual calamity is the lot of the un- godly. And I beseech you consider, that God knoweth better than you or I, what an ocean your son was ready to launch out into, and how tempestuous and terrible it might have proved ; and whether the world that he is saved from, would have afforded him more of safety or seduction, of comfort or calamity! whether the protraction of the life of your noble husband, to have seen our sins and their effects and consequents, would have afforded him greater joy or sorrow ! Undoubtedly as God had a better title to your husband, and chil- dren, and friends than you had, so it is much better to be with him, than to be with you, or with the best or greatest upon earth. The heavenly inhabitants fear not our fears, and feel not our afflictions. They are past our dangers, and out of the reach of all our enemies, and delivered from our pains and cares, and have the full possession of all those mercies which we pray and labor for. Till. THE EPISTLE DEDICATORY. Can you think your children and friends that are with Christ, are not safer and better than those that yet remain with you ? Do you think that earth is better than heaven for you yourself? I take it for granted you cannot think so, and will not say so ; and if it be worse for you, it is worse for them. The provi- dence which by hastening their glorifi- cation, doth promote your sanctification ; which helpeth tliem to the end, and helpeth you in the way, must needs be good to them and you, however it appear to flesh and unbelief. O madam, when our Lord hath shewed us (as he will shortly do) what a state it is to which he bringeth the spirits of the just, and how he doth there entertain and use them, we shall then be more competent judges of all those acts of providence, to which we are now so hardly recon- ciled ! Then we shall censure our cen- surings of these works of God, and be offended with our offences at them, and call ourselves blind unthankful sinners, for calling them so bad as we did in our misjudging unbelief and passion. THE EPISTLE DEDICATORY. 1X« We shall not wish ourselves or friends again on earth, among temptations and pains, and among uncharitable men, malicious enemies, deceitful flatterers, and imtrusty friends ! When we see that face which we now long to see, and know the things which we long to know, and feel the love which we long to feel, and are full of the joys which now we can scarce attain a taste of, and have reached the end which now we seek, and for which we suffer, we shall no more take it for a judgment to be taken from ungodly men, and from a world of sin, and fear, and sorrow; nor shall we envy the wicked, nor ever desire to be partakers of their pleasures. Till then, let us congratulate our departed friends the felicity which they have attained, and which we desire; and let us rejoice with them that rejoice with Christ, and let us prefer the least believing thought of the everlasting joys, before all the defiled transitory pleasures of the deluded, dreaming, miserable world. And let us prefer such converse as we can here attain with God iu A 3 X. THE EPISTLE DEDICATORY. Christ, and with the heavenly society, before all the pomp and friendship of the world. We have no friend that is so able to supply all our wants^ so sufficient to content us, so ready to relieve us, so willing to entertain us, so unwearied in hearing us, and con- versing with us, as our blessed Lord. This is a friend that will never prove un trusty ; nor be changed by any change of interest, opinion or fortune; nor give us cause to suspect his love : a friend that we are sure will not forsake us, nor turn our enemj^, nor abuse us for his own advantage, nor will ever die or be separated from us, but we shall be always with him, and see his glory, and be filled and transported with his love, and sing his praise to all eternity. With whom then should we so delight- fully converse on earth? And till we can reach that sweet delightful converse, whom should we seek with more ambi- tion, or observe with greater devotedness and respect? O that we were less carnal, and more spiritual, and lived less by sense, and more by faith; that THE EPISTLE DEDICATORY. Xl. We knew better the difference between God and man, between visible tempo- rals and invisible eternals! we should then have other thoughts, and desires, arid resolutions, and converse, and em- ployments, and pleasures, than too many have ! Madam, it displeaseth me that it is no more elaborate a treatise, to which the present opportunity inviteth me to prefix your name; but your own desire of the third must be my excuse for all: but pardon the manner, and I dare commend the matter to you, as more worthy your serious contemplation, and your daily most delightful practice, than any other that was ever proposed unto mortal man. This is the man-like noble life: the life which the rational soul was made for: to which if our faculties be not by sanc- tifying grace restored, they fall below their proper dignity and use, and are worse than lost; like a prince or learned man that is employed only in sweeping dog-kennels, or tending swine. To walk in holiness with the most holy God, is the improvement and advancement of Xll. THE EPISTLE DEDICATORY. the nature of man, towards its designed equality with angels. When earthliness and sensuality degrade humanity into (a voluntary, and therefore sinful) brutish- ness — this is the life which affordeth the soul a solid and durable pleasure and content. When carnal minds evaporate into air, and bubble into froth and vanity, wasted in a dream, and the violent busy pursuit of a shadow; deceiving them- selves with a mixture of some counter- feit religion; playing with God, and working for the world; living in jest, and dying, and desparing, and suffering in earnest; with unwearied labor build- ing on the sand, and sinking, at death for want of a foundation ; hating the serious practice of their own professed religion, because it is not the profession, but the serious practice which hath the greatest enmity to their sensual delights; yet wishing to be numbered with those hereafter, whom they hated here — this holy walking with the most holy God, is the only life which is best at last, and sweet in the review ; which the godly live in, and most of the ungodly THE EPISTLE DEDICATORY. Xlll. could wish to die in; like him that wished to be Caesar in life, and Socrates at death : yea, this is the life which hath no end ; which we are here but learning, and beginning to practise, and which we must hereafter live (in another manner and degree) with God for ever. O won- drous mercy! which thus ennobleth even the state of mortality, and honoreth earth with so much participation of, and communion with heaven^ that by God, and with God, we may walk in holy peace and safety unto God, and there be blessed in his perfect sight and love for ever! Madam, the greatest service I can do you for all your favors is, to pray that God will more acquaint you v/ith himself, and lead you by this blessed way to that more blessed end ; that when you see all worldly glory in the dust, you may bless him for ever, who taught you to make a wiser choice : which are the prayers of MADAM, Your very much obliged Servant, Richard Baxter Dec. 24, 1G63. TO THE READER. READER, THE embryo of this book vv^as but one ser- mon, preached a little before the ending of my public ministry, upon the text of the third trea- tise, (upon the occasion intimated in the epistle to that truly honorable lady.) Being obliged to communicate the notes, and unavoidably guilty of some delays, I made a compensation by enlargement; and (having reasons for the publication of them, with which I shall not trouble you) to make them more suitable to the designed end, I prefixed the two former trea- tises : the first I had preached to my ancient flock; of the second I had preached but one sermon. If many of the materials in the second be the same as in the first, you must understand that my design required that it should be so, — they being the same attributes of God which XVi. TO THE READER. the first part endeavoreth to imprint upon the mind ; and which the second and third endeavor to improve into a constant course of holy affec- tion and conversation. As it is the same food which the first concoction chylifieth which the perfecting concoctions do work over again, and turn into blood, and spirits, and fles^; so far am I in such points from gratifying thy sickly desire of variety, and avoiding the displeasing of thee by the rehearsals of the same, that it is my very business with thee, to persuade thee to live continually upon these same attributes and relations of God, as upon thy daily air and bread ; and to forsake that lean consuming company, who feed on the shells of hard and barren controversies, or on the froth of com- pliments and affected shews, and run after novelty, instead of substantial solid nutria ment : and to tell thee, that the primitive, pure, simple Christianity, consisted in the daily serious use of the great materials of the creed. Lord's prayer, and ten commandments, con- tracted in the words of our baptismal covenant. Do thus, and thou wilt be like those exam- ples of the succeeding church, in uprightness. TO THE READER. XVll. purity, simplicity, charity, peaceableness and holy communion with God ; when the pretended subtilties and sublimities of wanton, unchari- table, contentious wits, will serve but to strangle or delude their souls. I have purposely been very brief on the several attributes and relations of God, in the first treatise, because the copious handling of them would have made a very great volume of itself, and because it is my great design in that first part, to give you a sight of all God's attributes and relations conjunct, and in their order, that looking on them, not one by one, but all together in their proper places, the whole image of God may by them be rightly imprinted on your minds ; the method being the first thing, and the necessary impressions on the soul the second, which I there desire you to observe and employ your minds about, if you desire to profit, and receive what I intend you, December 24, 1663. CONTENTS, PAGE Chap. I. The text explained: the doctrine. The know- ledge of the only true God, and of Jesus Christ the Mediator, is the life of grace, and the neces- sary way to the life of glory. What is con- tained in the knowledge of God, as to the act : what as to the object. A short scheme of the divine properties and attributes to be known 1 Chap. II. Of the Knowledge of God's Being, and the necessary effects of it on the heart 22 Chap. III. Of the Knowledge of God's Unity and Indivisi- bility, and its necessary effects • 27 Chap. IV. Of the Knowledge of God's Immensity, and so of his Incomprehensibleness, Omnipresence, and the effects • • • 33 Chap, V. Of the Knowledge of God's Eternity, and its due effects. A believer, referring all things to XX. CONTENTS. PAGE eternity, honoreth his very horse, or dog, or smallest mercy, more than unbelievers honor their king, their lives, their souls, regarding them but for transitory ends. Unbelievers denying the end, destroy morally all souls, all mercies, all divine revelations, all God's ordi- nances, all graces, and duties, and the vs^hole creation • • • 44 Chap. VI. The Knowledge of God as he is a Spirit, and incorporeal : and consequently, 1. As he is simple or uncompounded, 2, Invisible, &c. 3. Immortal, incorruptible, immutable: the uses of God's simplicity: the uses of his invisibility: the uses of his immortality, and immutability • 70 Chap. VII. Of the Knowledge of God's Almightiness, and of its due effects 80 Chap. VIII. Of the Knowledge of God's Omniscience, or Infinite Wisdom; with the due effects 91 Chap. IX. Of the Knowledge of God's Infinite Goodness, and Love ; and of the due impression of it on the soul • • • • • • • • , 104 CONTENTS. XXI, PAGE Chap. X. Of the Knowledge of God as the first Cause, Creator and Preserver of all things. All things are for God, as the ultimate end ; mani- fested. How his will is still fulfilled. Whe- ther he will de eventu that all obey him. God willeth not sin. Differences ended about it. Whether he decree not or will not ut evenit peccatum. Whether he will de eventu that sin shall not come to pass, when it doth. All God's works good : none to be dishonored : no not ourselves, our reason and free will, as natural and of God ; though as vitiated by us and ill disposed, we must accuse it 122 Chap. XI. Of the Knowledge of God as our Redeemer. Infants not in a state of innocency, but of ori- ginal sin: fully proved: the great ends of redemption enumerated: the effects it must have upon the soul # . . . 138 Chap. XII. The Knowledge of God the Holy Ghost as our Sanctifier and Comforter: a further proof of original sin. Twenty considerations by way of queries to convince them that deny or extenuate the sanctifying works of the Holy Ghost, ascribing them to nature and them- »elves »..•..... (•••..•••# 162 Xxii. CONTENTS. PAGE Chap. XIII. Of the Knowledge of God as the Absolute Owner, Proprietary, or Lord of all : of his Jus Dominii grounded on his creation and redemp- tion; and the uses ••• 177 Chap. XIV. Of the Knowledge of God as our Sovereign Governor or King: his Jus Imperii: the grounds : the exercise : the uses and effects 188 Chap. XV. Of the Knowledge of God as our most bountiful Benefactor, or most loving Father. The benefits founding this relation: 1. common: 2. special to his chosen ones. The necessary effects •• 202 Chap. XVX. Of the Freedom of God 213 Chap. XVII. Of the Justice of God: what it is : the effects* • 214 Chap. XVIII. Of the Knowledge of God's Holiness. What it is. The necessary effects 217 Chap. XIX. Of God's Veracity, or Truth and Faithfulness. , The uses : the Dominicans' doctrine of physical CONTENTS. xxiii. PAGE efficient immediate predetermination, at once obliterateth all divine faith, by denying the veracity of God, which is its formal object : lying and perjury abominable 225 Chap. XX. Of the Knowledge 6f God's Mercifulness (in- cluding his patience and long-suff&ring) and the necessary uses and effects 235 Chap. XXI. Of the Knowledge of God's Dreadfulness or Terribleness : and the necessary uses and effects • •••••••• I «« • ..,,,,, 241 OF THE KNOWLEDGE OF GOD John xvii. 3. And this is life eternal, that they might knozc thee the only true God, and Jesus Christ whom thou hust sent, CHAPTER I. GOD is the principal efficient, the supreme directive, and the ultimate final cause of man : for of him, and through him, and to him, are all things, and to him shall be the glory for ever. Horn, xi. 36. The new life, or nature in the saints is his image. Col. iii. 10. The principle of it is called the divine nature, 2Pet. i.4. The exercise of that principle (including the principle itself) is called the life of God, Eph. iv. 18, from which the Gentiles are said to be alienated by their ignorance. Therefore it is called holiness, which is a separation to God from common use : and [God's dwelling in us,] and [ours in him] 1 John iv. 12, 13, of whom we are said to be [born and regenerate] 1 John iv. 7, John iii. 5. And our perfection in glory is our living with God, and B 2 Of the Knowledge of God, enjoying him for ever. Godliness then i& the comprehensive name of all true rehgion. Jesus Christ himself came but to restore corrupted man to the love, and obedience, and fruition of his Creator, and at last will give up the kingdom to the Father, that God may be all, and in all : and the Son himself shall be subject to this end. 1 Cor. XV. 24, 28. The end of Christ's sacrifice and intercession is to reconcile God and man : the end of his doctrine is to teach us to know God : the end of his government is to reduce us to the perfect obedience of our Maker. It is therefore the greatest duty of a Christian to know God as revealed by his Son; and it is such a duty about our ultimate end as is also our greatest mercy and felicity. Therefore doth the Lord Jesus here in the text describe that life eternal which he was to give to those whom the Father had given him, to consist in knowing the only true God, and Jesus Christ whom he had sent. My purpose is in this treatise to speak only of the first part of the text — The knowledge of God. And first I shall very briefly explain the text. THIS— That is, this which I am describing. LIFE — Life is taken sometime for the soul's abode in the body, which is the natural life of man : or the soul's continuation in its separated state, which is the natural life of the soul : and sometimes for the perfections of natural life : and that either its natural perfection, that is, its Of the Knoicledge of God, 3 health and vivacity ; or its moral perfection or rectitude; and that is either in the cause, and so God is our life; Christ is our life; the Holy- Spirit is our life : or in itself: and so holiness is our life in the principle, seed, or habit. Some- time life is taken for the work, employment, and exercise of life ; and so a holy conversation is our moral, spiritual, or holy Hfe. And sometime it is taken for the feUcity of the living : and so it containeth all the former in their highest per- fection, that is, both natural life, and moral-spi- ritual life, and the holy exercise thereof, together with the full attainment and fruition of God in glory, the end of all. ETERNAL— That is, simply eternal, objec- tively, as to God the principal object: and eternal, ex parte post, subjectively; that is, everlasting. THIS IS LIFE ETERNAL— Not natural life in itself considered, as the devils and wicked men shall have it. But I. It is the same moral- spiritual life which shall have no end, but endure to eternity : it is a living to God in love ; but only initial, and very imperfect here, in compa- rison of what it will be in heaven. II. It is the eternal felicity, 1. seminally; for grace is as it were a seed of glory ; 2. as it is the necessary way or means of attaining it ; and that prepara- tion which infallibly procureth it. The perfect holiness of the saints in heaven will be one part of their perfect happiness: and this holiness B 2 4 Of the Knowledge of God, vimperfect they have here in this life : it is the same God that we know and love here and there, and with a knowledge and love that is of the same nature seminally : as the egg is of the nature of the bird : (whether it may be properly said to be formally and specifically the &ame quoad actum J as well as quoad object um; yea wliether the ohjectum dare visum, and the ohjec- turn in speculo vel ceriigmate visum make not the act specifically differ, I shall not trouble you to dispute.) And this imperfect holiness hath the promise of perfect holiness and happiness in the full fruition of God hereafter. So it is the seed, and prognostic of life eternal. TO KNOW — Non semper <%• uhiq; eodem inodo vel gradu: not to know God here and hereafter in the same manner or degree. But to know him here as in a glass, and hereafter in his glory, as face to face. To know him by an affective practical knowledge : There is no text of scripture of which the rule is more clearly true and necessary than of this, that words of knowledge do imply affection. It is the closure of the whole soul with God, which is here called the knowing of God : and because it is not meet to name every particular 'act of the soul, when- ever this duty is mentioned, it is all denominated from knowledge, as the first act, which inferreth all the rest. 1. Knowledge of God in the habit ivs Sipiritual life as a principle. 2. Knowledge of God in the exercise, is spiritual life, as an Of the Knowledge o/* God. 5 einployment. 3. The knowledge of God in per- fection with its effects, is life eternal, as it signi- fieth full felicity. What it containeth I shall further shew anon. THEE— That is, the Father, called by some divines tons vei fimdamentum Trinitatis: the fountain, or foundation of the Trinity : and oft used in the same sense as the word God, to signify the pure Deity. THE ONLY— He that believeth that there is more Gods than one, believeth not in any. For though he may give many the name, yet the description of the true God can agree to none of them. He is not God indeed, if he be not One tondy, Tliis doth not at all exclude Jesus Christ, as the second person in Trinity; but only distin- guisheth the pure Deity, or the only true God as such, from Jesus Christ as Mediator between Ood and man, TRUE — There are many that falsely and metaphorically are called gods: if we think of Ood but as one of these, it is not to know him, but deny him. GOD— The word God doth not only signify .the divine perfections in himself, but also his relation to the creatures. To be a God to us, is to be one to whom we must ascribe all that we are o.r have; and one whom we must love and obey, and honor with all the powers of soul and body : and one on whom we totally depend, and (f Of the Knowledge of God* from whom we expect our judgment and reward, in whom alone we can be perfectly blessed. AND JESUS CHRIST— That is, as Medi- ator, in his natures, (God and man) and in his office and grace. WHOM THOU HAST SENT;— That is, whom thy love and wisdom designed and com- missioned to this undertaking and performance. The knowledge of the Holy Ghost seemeth here left out, as if it were no part of life eternal ; but, 1. At that time the Holy Ghost in that eminent sort, as sent by the Father and Son on the apostles after the resurrection and ascension of Christ, was not yet so manifested as after- wards, and therefore not so necessarily to be distinctly known and believed in as after: the having of the Spirit being of more necessity than the distinct knowledge of him. Certain it is that the disciples were at first very dark in this article of faith : and scripture more fully reveal- eth the necessity, to salvation, of believing in the Father and Son, than in the Holy Ghost distinctly ; yet telling us, that if any man have not the Spirit of Christ, the same is none of his. Rom. viii. 9. 2. But presently after, when the Sj irit was to be sent, the necessity of believing in him is expressed ; especially in the apostles' commission to baptize all nations (that were made disciples) in the name of the Father, Son, and Holy Ghost. Of the Knowledge of God» 7 Boct. The knowledge of the only true Gody mnd of Jesus Christ the Mediator, is the life of grace, and the necess€.ry way to the life of glory. As James distinffuisheth between such a dead faith as devils and wicked men had, and such a living and working faith as was proper to the justified; so must we here of the knowledge of God. Many profess that they know God, but in works they deny him, being abominable and disobedient, and to every good work reprobate. Tit. i. 16. There is a form of knowledge which the unbelievers had, Rom. ii. 22, and a know- ledge which pufieth up, and is void of love, which hypocrites have, 1 Cor. viii. 1, and 13. biit no man (spiritually) knoweth the things of 'God, but by the Spirit. And they that rightly know his name, will put their trust in him, Psal. ix. 10. Thus he giveth the regenerate a heart to know him, Jer. xxiv. 7, and the new creature is renewed in knowledge. Col. iii. 10. And ven- geance shall be poured out on them that know not god. 2 Thes. i. 8. This saving knowledge of God which is eter- nal life, containeth and implieth in it all these acts: 1. The understanding's apprehension of God according to the necessary articles of faith. 2. A belief of the truth of these articles: that God is, and is such as he is therein described. 3. An high estimation of God accordingly. 4. A volition, complacency, or love to him as God, B Of the Knowledge of God. the chiefest good. 5, A desiring after him. 6". A choosing him, with the rejection of all com- petitors. 7. A consent that he be our God, and a giving up ourselves to him as his people. 8. An intending him as our ultimate end in the u«e of means, in the course of our conversations. 9. A seeking him in the choice and use of means. 10. An obeying hira as our sovereigrt governor. 11. An honoring, and praising him as God. 12. And an enjoying him and delight- ing in him (in some small foretastes here, as he is seen by faith ; but perfectly hereafter, as beheld in glory.) The affective practical knowing of God, which is life eternal, containeth or impheth all these parts. And every Christian that hath any of this knowledge desireth more : it is his great desire to know more of God, and to know him with a more affecting powerful knowledge. He that- groweth in grace, doth accordingly grow in this' knowledge of God and of Jesus Christ. The vigour and alacrity of aur souls lieth in it: the rectitude of our actions, and the holiness of them, floweth from it : God is the excellency of our hearts and lives: our advancement and our joy is here only to be found. All other know- led2;e is so far desirable, as it conduceth to the- knowledge of God, or to the several duties, which that knowledge doth require. All know- ledge of words or things, of causes and effects,, of any creatures, actions, customs, laws, or Of the Knowledge x)f God. 9 whatsoever may be known, is so far valuable as it is useful ; and so far useful as it is holy, sub- serving the knowledge of God, in Christ. What the sun is to all men's eyes, that God is to their souls, and more ; it is to know him that we have imderstandings given us ; and our understandings enjoy him but so far as they know him; as the eye enjoyeth the light of the sun, by seeing it. The ignorance of God, is the bUndness and part of the atheism of the soul, and inferreth the rest. They that know him not, desire not heartily to know him ; nor can they love him, trust him, fear him, serve him, or call upon him, whom they do not know. How shall they call upon him, in whom they have not believed, Rom. x. 14. The heart of the ungodly saith to God, Depart from us : for we desire not the knowledge of thy ways; what is the Almighty that we should serve him ? and what profit shall we have if we pray unto him? Job xxi. 14, 15, and xxii. 17. All wickedness hath admission into that heart or land, where the knowledge of God is not the watch to keep it out: Abraham inferred that the men of Gerar would kill him for his wife, when he saw that the fear of God was not in that place: Gen. xx. 11. It was God's controversy with Israel, because there was no truth, nor mercy, nor knowledge of God in the land ; but by swearing, and lying, and killing, and steahng, they brake out, and blood touched blood. Hos. iv. 1, 2. They are called by Gad^ a foohvsh b3 10 Of the Knowledge of God. people, sottish children, of no understanding, that knew not God; though they were wise to do evil. Jer. iv. 22. He will pour out his fury upon the heathen that know him not, and the families that call not on his name. Jer. x. 25. As the day differeth from the night by the light of the sun, so the church differeth from the world by the knowledge of God in Jesus Christ. Ps. Ixxvi. 1, 2. In Judah is God known; his name is great in Israel : in Salem also is his tabernacle, and his dwelling place in Sion. The love, and unity, and peace which shall succeed persecution and malice in the blessed times, shall be because the earth shall be full of the knowiedcre of the Lord, as the waters cover the sea. Isa. xi. 6 — 9. Hypocrites shall know him superficially and ineffectually: and his holy ones shall know him so as to love him, fear him, trust him, and obey him ; with a knowledge effectual upon heart and life : and he will continue his loving kindness to them that know him. Ps. xxxvi. 10. He is the best christian that hath the fullest impression made upon his soul, by the knowledge of God in all his attributes. Thus it is our life eternal to know God in Christ. It is to reveal the Father that the Son was sent; and it is to reveal the Father and the Son, that the Holy Spirit is sent; God is the light and the Hfe, and feUcity of the soul. The work of its salvation is but the restoring it to him, and putting it in Of the Knozckdge of God 1 1 possession of him. The beginning of this is regeneration and reconciliation: the perfection of it is glorification, beatifical vision, and fruition. The mind that hath least of God is the darkest and most deluded mind ; and the mind that hath most of him, is the most lucid, pure, and serene. And how is God in the mind, but as the light and other visible objects are in the eye ; and as pleasant melody is in the ear ; and as defiohtful meats and drinks are in the taste? But that God maketh a more deep and durable impress on the soul, and such as is suit- able to its spiritual immaterial nature. As your seal is to make a full impression on the wax, of the whole figure that is upon itself, so hath God been pleased in divers seals to engrave his image, and these must make their impress upon us. 1. There is the seal of the creation ; for the world hath much of the image of God : it is engraven also on the seal of provi- dential disposals (though there we are incapable of reading it yet, so fully as in the rest.) 2. It is engraven on the seal of the holy scriptures. 3. And on the person of Jesus Christ, who is the purest clearest image of the Father, as also on the holy example of his life. 4. And by the means of all these applied to the soul, in our sober consideration, by the working of the Holy Ghost, the image of God is made upon us. Here note, 1. That all the revealed imao:e of God must be made on the soul, and not a part 12 Of the Knowledge of God, only : and all is wrought where any is truly wrought. 2. That to the completeness of his image on us, it is necessary that each part of God's description be orderly made, and orderly make the impress on us, and that each part keep its proper place : for it is a monster that hath feet where the head should be, or the backside forward, or where there is any gross misplacing of the parts. 3. Note also, that all the three forementioned seals contain all God's imao;e on them ; but yet not all alike ; but the first part is more clearly engraven upon the first of them, and the second part upon the second of them, and the third part most clearly on the third and last. To open this more plainly to you ; unity in trinity, and trinity in unity, is the sum of our holy faith. In the Deity there is revealed to us, one God in three persons, the Father, Son, and Holy Ghost: the essence is but one ; the sub- stances are three. And as we must conceive and speak of the divine nature according to its image, while we see it but in a glass; so we must say, that in this blessed Deity in the unity of essence, there is a trinity of essential proper- ties and attributes, that is, power, wisdom, and goodness, life, light, and love ; the measure of which is to have no measure, but to be infinite. And therefore this Being is eternal, and not mea- sured by time, being without beginning or end. He is immense, as being not measured by place> Of the Knowledge of God. 13 but containeth all places, and is contained in none. He is perfect, as not measured by parts or by degrees, but quite above degrees and parts. This infiniteness of his being doth com- municate itself, or also consist in the infiniteness of his essential properties. His power is omni- potency, that is, infinite power; his knowledge or wisdom is omniscience, that is, infinite wis- dom; his goodness is felicity itself, or infinite goodness. The first seal (to our cognisance) on which he engraved this his image, was the creation ; that is, 1. The whole world in general. 2. The intel- lectual nature, or man in special. In the being of the creation and every parti- cular creature, his infinite being is revealed : so wretched a fool is the atheist, that by denying God he denieth all things ! Could he prove that there is no God, I would quickly prove that there is no world, no man, no creature. If he know that he is himself, or that the world or any crea- ture is, he may know that God is : for God is the Original Being; and all being that is not eternal, must have some original: and that which hath no original is God, being eternal, infinite, and without cause. The power of God is revealed in the being and powers of the creation. His wisdom is revealed in their nature, order, offices, effects, Sec. His goodness is revealed in the creature's goodness, its beauty, usefulness, and accomplishments. 14 Of the Knowledge of God, But though all his image thus appear upon the creation, yet it is his omnipotency that princi- pally there appears. The beholding and consi- deration of the wonderful greatness, activity and excellency of the sun, the moon, the stars, the fire, and other creatures, doth first and chiefly possess us with apprehensions of the infinite greatness or power of the Creator. In the holy word or laws of God, which is the second glass or seal (more clear and legible to us than the former) there appeareth also all his image ; his power in the narratives, predictions, &c. his wisdom in the prophesies, precepts, and in all; his goodness in the promises, and institu- tions in a special manner. But yet it is his second property, his wisdom, that most emi- nently appeareth on this second seal, and is seen in the glass of the holy law. The discovery of such mysteries; the revelation of so many truths; the suitableness of all the instituted means; and the admirable fitness of all the holy contrivances of God, and all his precepts, promises and threatnings, for the government of mankind, and carrying him on for the attainment of his end, in a way agreeable to his nature; these shew that wisdom that is most eminently here revealed, though power and goodness be reveal- ed with it ; so in the face of Jesus Christ, who is the third and most perfect seal and glass, there is the image of the power, and wisdom and goodness of the Godhead : but yet it is the love Of the Knoicledge of GocL 15 or goodness of the Father that is most eminently revealed in the Son : his power appeared in the incarnation, the conquests over Satan and the world, the miracles, the resurrection and the ascension of Christ. His wisdom appeareth in the admirable mystery of redemption, and in all the parts of the office, works, and laws of Christ, and in the means appointed in subordination to him ; but love and goodness shineth most clearly and amiably through the whole ; it beino- the very end of Christ in this blessed work, to reveal God to man in the riches of his love, as giving us the greatest mercies, by the most pre- cious means, in the meetest season and manner for our good ; reconciling us to himself, and treating us children, with fatherly compassions, and bringing us nearer him, and opening to us the everlasting treasure, having brought life and immortality to light in the gospel. God being thus revealed to man from without, in the three glasses or seals of the creation, law, and son himself, he is also revealed to us in ourselves, man being, as it were, a little world. In the nature of man is revealed, as in a seal or glass, the nature of the blessed God in some measure. In unity of essence, we have a trinity of faculties of soul, even the vegetative, sensitive and rational, as our bodies have both parts and spirits, natural, vital, and animal; the rational power in unity, hath also its trinity of faculties, even power for execution, understanding for 16 Of the Knowledge of God, direction, and will for command : the measure of power is naturally sufficient to its use and end; the understanding is a faculty to reason, discern, and discourse ; the will hath that free- dom which beseemeth an undetermined, self- determining creature here in the way. Besides this physical image of God that is inseparable from our nature, we have also his law written in our hearts, and are ourselves objectively part of the law of nature, that is, the signifiers of the will of God. Had we not by sin obliterated somewhat of this image, it would have shewed itself more clearly, and we should have been more capable of understand- ino' it. And then when we are regenerate and renewed by the grace and spirit of Christ, and planted into him, as living members of his body, we have then the third impression upon our souls, and are made like our head in wisdom, holiness, and in effectual strength. Considered as creatures endued with power, understanding, and will, we have the impress of all the foresaid attributes of God ; but eminently of his power. Considered as we were at first possessed with the light and law of works or nature, (of which we yet retain some part) so we have the impress of all these attributes of God ; but most eminently of his wisdom. Considered as regenerate by the Spirit, and Of the Knowledge of God. 17 planted into Christ, so we have the imptess of all his said attributes; but most eminently of his love and goodness, shining in the moral accomplishments or graces of the souL Man being thus made at first the natural and sapiential image of God, (with much of the image of his love) the Lord did presently by necessary resultancy and voluntary consent^ stand related to us in such variety of relations^ as answer the foresaid properties and attributes. And these relations of God to us, are next to be known, as flowing from his attributes and works* As we have our derived being from God who is the primitive eternal Being; so from ouf being given by creation, God is related to us as our maker; from this relation of a creator in unity, there ariseth a trinity of relations : this trinity is in that unity, and that unity in thi^ trinity. First, God having made ua of nothings is necessarily related to us as our Lord : by a Lord we mean strictly, a proprietary or owner, as you are the owner of your goods or any thing that is your own. Secondly, He is related to us as our ruler, owv governor, or king. This riseth from our nature, made to be ruled in order to our end; being rational voluntary agents; and also from the dominion and blessed nature of God, who only hath right to the government of the world, an4 only is fit and capable of ruling it, 18 Of the Knowledge of God. Thirdly, He is related also to us as our bene- factor or father : freely and of his bounty giving us all the good that we do receive. His first relation in this trinity, answereth his first property in the trinity : he is our Almighty Creator, and therefore is our owner or our Lord. The second of these relations answereth the second property of God. He is most wise, and made an impress of his wisdom on the rational creature, and therefore is our governor. The third relation answereth the third pro- perty of God. As he is most good, so he is our benefactor; Psal. cxix. 68. Thou art good, and dost good. Man's nature and disposition is known by his works, though he be a free agent; for the tree is known by its fruit. Matt. vii. 17. And so God's nature is known by his works, (as far as is fit for us here to know) though he be a free agent. In each of these relations, God hath other special attributes, which are denominated from his relations, or his following works. As he is our Lord or owner, his proper attri- bute is to be absolute, having so full a title to us, that he may do with us vi^hat he list. Matt. XX. 15. Rom. ix. 21, As he is our ruler, his proper attribute is to be our sovereign or supreme ; there being none above him, nor co-ordinate w^ith him, nor any power of Government but what is derived from him. Of the Knowledge of God. 19 As he is our benefactor, it is his prerogative to be our chief, or all: the alpha and omega; the fountain, or first efficient cause of all that we receive or hope for ; and the end or ultimate final cause that can make us happy by fruition, and that we must still intend. As these are the attributes of God in these his great relations, so in respect to the works of these relations, he hath other subordinate attributes. As he is our owner, it is his work to dispose of us ; and his proper attribute to be most free. As he is our ruler, it is his work to govern us; whit^h is first, by making laws for Tis, and then by teaching and persuading us to keep them, and lastly by executing them ; which is by judging, rewarding, and punishing. In respect to all these, his principal attribute is, to be just or righteous ; in which is comprehended his truth or faithfulness, his holiness, his mercy, and his terrible dreadfulness. As his attributes appear in the assertions of his word, he is true (his veracity being nothing but his power, wis- dom, and goodness, expressing themselves in his word or revelations.) For he that is able to do what he will, and so wise as to know all things, and so good as to will nothing but what is good, cannot possibly lie; for every lie is either for want of power, or knowledge, or good- ness; he that is most able and knowing, need not deceive by lying ; and he that is most good, will not do it without need. As his first 20 Of the Knotdedge of God. properties appear in the word of promise, he is called faithful, which is his truth in making good a word of grace. As he commandeth holy duties, and condemneth sin as the most detest* able thing, by a pure, righteous law, so he is called holy; and also as the fountain of this law, and the gtace that sanctifieth his people. As he fulfilleth his promi-ses, and rewardeth, and defendeth men according to his word, so he is called merciful and gracious as a govornor> (where his mercy is considered as limited or ordinate by his laws.) As he fulfilleth his threat- nings, he is called — angry, wrathful, terrible, dreadful, holy, jealous, &c. but he is just in all. And as these are his attributes as our sovereign ruler; so, as our benefactor, his special attri-^- bute is to be gracious, or bountiful or benign ; or to be loving, and inclined to do good. These are the attributes of God resulting from hi« nature as appearing in his image in the creation, laws, and the person of his Son ; and resulting from his relations and the works of those rela^ tions ; even as he is our Creator, in unity ; and our Lord or owner, our ruler, and benefactor, in trinity. Were it not my purpose to confine myself to this short discovery of the nature, attributes, and works of God ; but to run deeper into the rest of the body of divinity, I should come down to the fall, and work of redemption, and shew you in the gospel and all the ordinances, &:c. the Of the Knowledge of God. 21 footsteps of this method of trinity in unity, which I have here begun ; but that were to digress. Besides what is said, we might name you many attributes of God that are commonly called negative, and do but distinguish him from the imperfect creature, by setting him above us infinitely in his perfections. Man hath a body ; but God is not a body, but a Spirit; man is mutable, but God immutable; man is mortal, but God immortal, &c. And now as I have shewed you these properties, relations, and attri- butes of God, so I must next tell you that we also stand in answerable counter-relations unto him; and must have the qualities, and do the works that answer those relations. I. As God is our Almighty Creator, so we are his creatures, impotent and insufficient for our- selves. We owe him therefore all that a creature can owe his maker, that hath but our receivings. II. In this relation is contained a trinity of rela- tions. 1. We are his own, as he is our Lord. 2. We are his subjects as he is our ruler. 3. We are his children as he is our Father ; or his obliged beneficiaries as he is our benefactor. And now having opened to your observation the image of God, and the extrinsic seals, I have ripened the discourse so far, that I may fitlyer shew you, how the impression of this image of Ood is to be made upon the soul of the believer. 22 Of the Knowledge of God, CHAPTER II. Of the Knowledge of God's Being, ] . He that cometh to God, must believe that God is, and that he is a rewarder of them that diligently seek him. Heb. xi. 6. The first thing to be imprinted on the soul is, that there is a God : that he is a real most transcendent being. As sure as the sun that shineth hath a being, and the earth that beareth us hath a being, so sure hath God that made them a being infinitely more excellent than theirs. As sure as the streams come from the fountain, and as sure as earth, and stones, and beasts, and men did never make themselves, nor do uphold themselves, or con- tinue the course of nature in themselves and others, nor govern the world, so sure is there an infinite eternal Being that doth this. Every atheist that is not mad must confess that there is an eternal Being, that had no beginning or cause; the question is only, which this is? Whichever it is, it is this that is the true God. What now would the atheist have it to be? Certainly it is that Being that hath being itself from none, that is the first cause of all other beings : and if it caused them, it must necessa- rily be every way more excellent than they, and contain all the good that it hath caused ; for none can give that which it hath not to give ; Of the Knowledge of God, 23 nor make that which is better than itself; that Being that hath made so glorious a creature as the sun, must needs itself be much more glori- ous. It could not have put strength and power into the creatures, if it had not itself more strength and power. It could not have put wisdom and goodness into the creature, if it had not more wisdom and goodness than all they. Whatever it is therefore that hath more power, wisdom, and goodness than all the world beside, that is it which we call God. That Cause that hath communicated to all things else the being, power, and all perfections which they have, is the God whom we acknowledge and adore; if Democritists will ascribe all this to atoms, and think that the motes did make the sun ; or if others will think that the sun is God because it participateth of so much of his excellency, let them be mad a while till judgment shall con- vince them. So clear beyond all question to my soul is the being of the Godhead, that the devil hath much lost the rest of his more subtle temptations, when he hath foolishly and mali- ciously adjoyned this, to draw me to question the being of my God ; which is more than to question whether there be a sun in the firma- ment. But what is the impress that the Being of God must make upon the soul? I answer, from hence the holy soul discerneth that the beginning and the end of his religion, the 24 Of the Knowledge of God, substance of his hope, is the Being of Beings, and not a shadow ; and that his faith is not a fancy. The object is as it were the matter of the act. If our faith and hope, and love and fear, be exercised about the most real Being, it shews that there is a reaUty in our faith, and that we be not exercised in a delusory work ; God is to the atheist but an empty name; he feels no life or being in him ; and accordingly he ofFereth him a shadow of devotion, and a nomi- nal service. But to the holy soul there is nothing that hath life and being but God, and that which doth receive a being; from him, and leadeth to him. This real object putteth a reality into all the devotions of a holy soul. They look upon the vanities of the world as nothing: and there- fore they look on worldly men as on idle dream- ers that are doing nothing. This puts a serious- ness and life into the faith and holy affections of the believer. He knows whom he trusteth, 2 Tim. i. 12, he knows whom he loveth, and in whom he hopeth. Atheists and all ungodly men do practically judge of God, as the true believer judgeth of the world. The atheist takes the pleasures of the world to be the only substance; and God to be but as a shadow, a notion, or a dream. The godly take the world to be as nothing, and know it is but a fancy and dream, and shadow of pleasures, and honour, and profit, and felicity, that men talk of and seek so eagerly below; but that God is the substantial object Of the Knowledge of God, 25 and portion of the soul. If you put into the mouth of a hungry man, a little froth, or breath, or air, and bid him eat it, and feed upon it, he will tell you, he finds no substance in it; so judgeth the graceless soul of God, and so judgeth the gracious soul of the creature as separate from God. Let this be the impression on thy soul, from the consideration of God's transcendent Being! O look upon thyself and all things as nothing without him! and as nothing in comparison of him ! And therefore let thy love to them be as nothing, and thy desires after them and care for them as nothing ! But let the being of thy love, desire, and endeavours, be let out upon the transcendent Being. The creature hath its kind of being : but if it would be to us instead of God, it will be as nothing. The air hath its being, but we cannot dwell in it, nor rest upon it to support us as the earth doth. The water hath its being, but it will not bear us, if we would walk uoon it. The name of the o-reat L O Jehovah is — I am. Exod. iii. 14. Try any crea- ture in thy need, and it will say, as Jacob to Rachel, Gen. xxx, 2, Am I in God's stead that hath withheld thy desire from thee? Send to it, and it will say, as John Baptist, that confessed — I am not the Christ, John i. 20. Let none of all the affections of thy soul have so much life and being in them, as those that are exercised upon God. Worms and motes are not regarded in 26 Of the Knowledge of God, comparison of mountains: a drop is not re- garded in comparison of the ocean. Let the being of God take up thy soul and draw off thy observation from deluding vanities, as if there were no such thinos before thee. When thou o rememberest that there is a God, kings and nobles, riches and honours, and all the world, should be forgotten in comparison of him; and thou shouldst live as if there were no such things, if God appear not to thee in them. See them as if thou didst not see them, as thou seest a candle before the sun ; or a pile of grass or single dust in comparison with the earth. Hear them as if thou didst not hear them ; as thou hearest the leaves of the shaken tree, at the same time with a clap of thunder. As greatest things obscure the least, so let the being of the Infinite God so take up all the powers of thy soul, as if there were nothing else but he, when any thing would draw thee from him. O if the being of this God were seen by thee, thy seducing friend would scarce be seen, thy tempting baits would scarce be seen, thy riches and honours would be forgotten; all things would be as nothing to thee in com- parison of him. Of the Knowledge of God, 27 CHAPTER III. 2. As the being of God should make this impression on thee, so the attributes that speak the perfection of that being, must each one have their work; as his unity or indivisibility, his immensity, and eternity. And first, the thought of God's unity should contract and unite thy straggling affections, and call them home from multifarious vanity. It should possess thy mind with deep apprehensions of the excellency of holy unity in the soul, and in the church ; and of the evil of division, and misery of distracting multiplicity. The Lord our God is one God, 1 Cor. viii. 6. Perfection hath unity and simplicity. We fell into divisions and miserable distraction when we departed from God unto the creature; for the creatures are many and of contrary qualities, dispositions, and affections ; and the heart that is set on such an object, must needs be a divided heart; and the heart that is divided among so many and contrary or discordant objects, must needs be a distracted heart. The confusions of the v/orld confound the heart that is set upon the world. He that maketh the world his god, hath so many gods, and so discordant, that he will never please them all, and all of them together will never fully content and please him. And who would have a god that can neither please us, c2 28 Of the Knowledge, of God. nor be pleased? He that maketh himself hi^ god, hath a compounded god (and now corrupted'/ of multifarious, and now of contrary desires, as hard to please as any with-out us. There is no rest or happiness but in unity. And therefore none in ourselves or any other creature, but in God the only centre of the soul. The farther from the centre, the further from unity. It i»- only in God that differing minds can be well united. Therefore is the world so divided,, because it is departed so far from God, There- fore have we so many minds and ways, and such diversity of opinions, and contrariety of affec- tions, because men forsake the centre of unity.- There is no uniting in any worldly, carnal, self- devised principles, or practices. When holiness- brings these distracted, scattered souls to God, in him they will be one. While they bark at holiness, and cry up unity, they shew themselves distracted men. For holiness is the only way to unity, because it is the closure of the soul with God. All countries, and persons cannot meet in any one interest or creature, but each hath a several interest of his own; but they might all meet in God. If the Pope were God and had his perfections, he would be fit for all the church to centre in ; but being m.an, and yet pretending to this prerogative of God, he is the grand divider and distracter of the church. The proverb is too true, — so many men, so many minds ; because that every man will be a god Of the Knowledge of God, 29 to himself, having a self mind, and self will, and all men will not yield to be one in God. God is the common interest of the saints ; and therefore all that are truly saints, are truly nnited in him. And if all the visible church, and all the Avorld, would heartily make him their common interest, we should quickly have a commsDn unity and peace, and the temple ot double-faced Janus would be shut up. They that sincerely have one God, have also one Lord (and Saviour), one spirit, one faith, one baptism, (or holy covenant with God), even because they have one God and Father of all, who is above all, and through all, and in them all. And therefore they must keep the unity of the spirit in the bond of peace. Eph. iv. 3—6. Though yet they have different degrees of gifts, (ver. 7) and therefore differences in opinion about abun- dance of inferior things. The further we go from the trunk or stock, the more numerous and small we shall find the branches. They are one in God, that are divided in many doubtful con- troversies. The weakest therefore in the faith, must be received into this union aivd communion of the church ; but not to doubtful disputations. Kom. xiv. 1. As the ancient baptism contained no more but our engagement to God the Father, Son, and Holy Ghost, so the ancient profession of saving faith, was of the same extent. God is sufficient for the church to unite in. An union in other articles of faith, is so far necessary 30 Of the Knoivledge of God. to the unity of the church, as it is necessary to prove our faith and unity in God, and the sincerity of this ancient simple belief in God the Father, Son, and Spirit. The unity of God is the attribute to be first handled and imprinted on the mind, even next unto his essence ; Deut. vi. 4, The Lord our God is one Lord. And the unity of the church is its excellency and attribute, that is first and most to be esteemed and preserved next unto its essence. If it be not a church, it cannot be one church; and if we be not saints, we cannot be united saints. If we be not members, we cannot make one body. But when once we have the essence of saints and of a church, we must next be solicitous for its unity ; nothing below an essential point of faith will allow us to depart from the catholic unity, love, and peace that is due to saints ; and because such essentials are never wanting in the catholic church, or any true member of it, therefore we are never allowed to divide from the catholic church, or any true and visible member. It is iirst necessary that the church be a church, that is, a people separated from the world to Christ ; i'.nd that the christian be a christian in covenant with the Lord. But the next point of necessity is, that the church be one, and christians be one. And he that for the sake of lower points, how true soever, will break this holy bond of unity, shall find at last to his shame and sorrow, that 0/ the Knowledge of God. 31 he understood not the excellency or necessity of unity. The prayer of Christ for the perfec- tion of his saints, is that they all may be one, as thou Father art in rae, and I in thee, that they also may be one in us; that the world may believe that thou hast sent me: and the glory which thou gavest me I have given them, that they may be one, even as we are one : I in them, and thou in me, that they may be made perfect in one, that the w^orld may know that thou hast sent me, and hast loved them as thou hast loved me. Here it appeareth that the unity of the church or saints is necessary, to convince the world of the truth of Christianity, and of the love of God to his people, and necessary to the glory ^nd perfection of the saints. The nearer any churches, or members are to the divine perfections, and the more strictly conformable to the mind of God, the more they are one, and replenished with catholic love to all saints, and desirous of unity and communion with them. It is a most lamentable delusion of some chris- tians that think their ascendins; to hisfher desjrees o o o of holiness, doth partly consist in their with- drawing from the catholic church, or from the communion of most of the saints on earth, upon the account of some smaller differing opinions ; and they think that they should become more loose, and leave their strictness, if they should hold a catholic communion, and leave their state of separation, and division ! Is there any strict- 32 Of the Knowledge of God, ness amiable or desirable, except a strict coil-» formity to God? Surely a strict way of sin and wickedness is not desirable to a saint. And is not God one, and his church one, and hath he not commanded all his servants to be one, and is not love the new and great commandment, by which they must be known to all men to be his disciples ? Which then is the stricter servant of the Lord? he that loveth much, or he that loveth little? he that loveth all christians, or he that Joveth but a few, with the special love? He that loveth a christian as a christian ; or he that loveth him but as one of his party or opinion? He that is one in the catholic body; or he that disowneth communion with the far greater part of the body? Will you say that Christ was loose, and pharisees strict^ because Christ ate and drank with publicans and sinners, and the pharisees condemned him for it? It was Christ that was stricter in holiness than they; for he abounded more in love and good works ; but they were stricter than he in a proud, self-con'- ceited morosity and separation. Certainly he that is highest in love, is highest in grace, and not he that confineth his love to few. Was it not the weak christian that was the stricter, in point of meats and drinks and days ? Rom. xiv» and XV. But the stronger that were censured by them, did more strictly keep the command- ment of God, Christian reader, let the unity of God have Of the Knowledge of God. 33 this effect upon thy soul. 1. To draw thee from the distracting multitude of creatures, and make thee long to be all in God. That thy soul may be still working toward him, till thou find nothing but God alone within thee. In the multitude of thy thoughts within thee, let his comforts delight thy soul. Psalm xciv. 19. The multitude distracteth thee ; retire into unity that thy soul may be composed, quieted, and delighted. 2. And let it make thee long for the unity of the saints, and endeavour it to the utmost of thy power, that the church in unity may be more like the head. 3. And let it cause thee to admire the hap- piness of the saints, that are freed from the bondage of the distracting creature, and have but one to love, and fear, and trust, and serve, and seek, and know ; one thing is needful, which -should be chosen, but it is many that we are troubled about, Luke xi. 42. CHAPTER IV. 3. The immensity of God (which is the next attribute to be considered) must have this effect upon thy soul : 1. The infinite God that is every where comprehending all places and things, and comprehended by none, must raise admiring c3 34 Of the Kuoiuledge of God, reverent thoughts in the soul of the believer. We wonder at the magnitude of the sun and the heavens, and of the whole creation ; but when we begin to think what is beyond the heavens, and all created being, we are at a kind of loss. Why it is God that is in all, and above all, and beyond all, and beneath all : and where there is no place because no creature, there is God ; and if thy thoughts should imagine millions of mil- lions of miles beyond all place and measure, all is but God, and go as far as thou canst in thy thoughts and thou canst not go beyond him. Keverently admire the immensity of God. The Vvorld and all the creatures in it, are not to God so much as a sand or atom is to all the world. The point of a needle is more to all the world than the world to God. For between that which is finite, and that which is infinite, there is no comparison. Isa. xl. 12, 15, 17. — Who hath measured the waters in the hollow of his hand, and meted out heaven with the span, and com- prehended the dust of the earth in a measure, and weighed the mountains in scales and the hills in a balance? — Behold the nations are as a drop of a bucket, and are counted as the small dust of the balance : behold he taketh up the isles as a very little thing. — All nations before him are as nothing : and they are counted to him Jess than nothing and vanity. 2. From this greatness and immensity of God also thy soul must reverently stay all its busy. Of the Knoivledge of God, 35 bold enquiries, and know that God is to us and to every creature incomprehensible. If thou couldst fathom or measure him, and know his greatness by a comprehensive knowledge, he were not God^ A creature can comprehend nothing but a creature. You may know God, but not comprehend him; as your foot treadetli on the earth, but doth not cover all the earth. The sea is not the sea if you can hold it in a spoon. Thou canst not comprehend the sun which thou seest, and by which thou seest all things else, nor the sea, or earth, no nor a worm or pile of grass : thy understanding knoweth not all that God hath put into any the least of these; thou art a stranger to thyself, and to somewhat in every part of thyself, both body and soul. And thinkest thou to comprehend God, that perfectly comprehendeth nothing ? Stop then thy over bold enquiries, and remember that thou art a shallow finite worm, and God is infinite. First reach to comprehend the heaven and earth and whole creation, before thou think of comprehending him, to whom the world is nothing, or vanity, or so small a dust, or drop, or point. Job xxxvii. 1, 5, saith Elihu, At this my heart trembleth, and is moved out of his place : hear attentively the noise of his voice.— God thundereth marvellously with his voice ; great things doth he which we cannot compre- hend. How then should we comprehend himself? When God pleadeth his cause with Job himself, 36 Of the Knowledge of God. what doth he but convince him of his infinite- ness and absoluteness, even from the greatnes^s of his works, which are beyond our reach, and yet are as nothing to himself! Should he take the busy enquirer in hand, but as he did begin with Job, xxxviii. 1, 2, Sec— Who is this that darkeneth counsel bywords without knowledge? Gird up thy loins like a man, for I will demand of thee, and answer thou me, &:c. alas, how soon would he non-plus and confound us, and make us say as Job, xl. 4, Behold I am vile; what shall I answer thee ? I will lay my hand upon my mouth : once have I spoken, but I will not answer; yea twice, but I will proceed no further. Indeed there is mentioned, Eph. iii. 11, the saints comprehending the dimensions of the love of Christ, but as the next verse saith, it passeth knowledge ; so conprehending, there, signifieth no more but a knowing according to our mea- sure ; an attainment of what we are capable to attain ; nay nor all that neither, but such a pre- valent knowledge of the love of Christ as is common to all the saints : as there is nothing more visible than the sun, and yet no visible being less comprehended by the sight; so is there nothing more intelligible than God, (for he is all in all things) and yet nothing so incom- prehensible to the mind that knoweth him. It satisfieth me not to be ignorant of God, nor to know so little as I know, nor to be short of the measure that I am capable of; but it satistieth Of the Kiiotvledge of God. 37 me to be incapable of comprehending him ; or else I must be unsatisfied because 1 am not God. 0 the presumptuous arrogance of those men, if 1 may call them men, that dare prate about the infinite God such things as never were revealed to them, in his w^orks or word ; and dare pretend to measure him by their shallow understandings, and question, if not deny and censure, that of God which they cannot reach ; and sooner sus- pect the word that doth reveal him, than their muddy brains that should better conceive of him ! Saith Elihu, Job xxxvi. 26, — Behold God is great, and we know him not, neither can the number of his years be searched out. Though the knowledge of him be our life eternal, yet we know him not by any full and adequate concep- tion. We know an infinite God, and therefore with an excellent knowledge objectively consi- dered ; but with a poor degree and kind af knowledge next to none, as to the act; and it is a thousand thousandfold more that we know not of him, than that we know : for indeed there is no comparison to be here made. 3. The immensity of God as it proveth him incomprehensible, so it containeth his omnipre- sence; and therefore should continually affect us as men that believe that God stands by them. As we would compose our thoughts, and minds, and passions, if we saw (were it possible) the Lord stand over us, so should we now labor to compose them. As we would restrain and use 38 Of the Knowledge of God, our tongues, and order our behaviour if we saw his majesty, so should we do now when we l<.now that he is with us. An eye servant will work hard in his niasfter's presence, whatever he doth behind his back. Bestir thee then christian, for God stands by ; in him we live and move and have our being. Acts xvii. 28. Loiter not till thou canst truly say that God is gone or absent from, thee; sin not by wilfulness or negligence till thou canst say, thou art behind his back. Alas! that w^e should have no more awakened serious souls, and no more fervent lively prayers, and no more serious holy speech, and no more careful heavenly lives, when we stand before the living God, and do all in his sight, and speak all in his hearing ! O why should sense so much affect us, and faith and knowledge work no more ! We can be awed with the presence of a man, and would not do before a prince, what most men do before the Lord. Yea other things affect us when we see them not; and shall not God? but of this more anon. 4. The immensity of God assureth us much of his all-sufficiency. He that is every where, is easily able to hear all prayers, to help us in all straits, to supply all wants, to punish all sins. A blasphemous conceit of God as finite, and as absent from us, is one of the causes of our dis- trust. He that doth distrust an absent friend, as thinking he may forget him, or neglect him, will trust him when he is with him ; cannot he hear Of the Knoivkdge of God. 39 thee, and pity thee, and help thee that is still with thee ? O what an awe is this to the careless ! what a support to faith! what a quickener to duty I what a comfort to the afSicted troubled soul ! God is in thy poor cottage christian, and well acquainted with thy wants. God is at thy bedside when thou art sick, and nearer thee than the nearest of thy friends. What wouldst thou do in want or pain if God stood by ? Wouldst thou not pray and trust him if thou sawest him? so do though thou see him not, for he is surely there. 5. The immensity and infinite greatness of God assureth us of his particular providence. Some blasphemous infidels imagine that he hath only a general providence, and hath left all to some inferior powers, and meddleth not with particular things himself: they think that as he hath left it to the sun to illuminate the world, so hath he left all other inferior things and events to nature or inferior causes; and that he doth not himself regard, observe, reward or punish the thoughts, and words, and ways of men. And all this is because they consider not the immensity or infinite greatness of the Lord. It is true, that God hath framed the nature of all things, and delighteth to maintain and use the frame of second causes which he hath made ; and will not easily and ordinarily work against or without this order of causes. But it is as true and certain both that sometimes he maketh 40 Of the Knowledge of God, use of miracles, and that in the very course of natural causes he is able to exercise a particular providence, as well as without them by himself alone. The creature doth nothing but by him. All things move as he first moveth them, in their natural agency. His wisdom guideth, his will intendeth, and commandeth ; his power raoveth and disposeth all. The sun would not shine, if he were not the light of it: and he is no less himself the light of the world, than if he did illuminate it without a sun. God is never the further off, because the creatures are near us ; nor never the less in the effect, because he useth a second cause, than if there were no second cause at all. What influence second causes have upon the souls of men, he hath for the most part kept unknown to us ; but that himself disposeth of us and all things after the counsel of his own will, is beyond all question. Can he that is most nearly present with thy thoughts, be regardless of them? Can he be regardless of thy words and ways that is with thee and seeth and heareth all ? If thou believe not that he is as verily with thee as thou art there thyself, thou art then an atheist. If thou believe him not to be infinite, thou belie vest him not to be God. It is not God that can be absent, limited, or finite. And if thou be not such a senseless atheist, but knowest that God is every where, how is it possible thou shouldst doubt of his care, or observance, or particular providence Of the Knoiuiedge of God. 41 ?ibout every thing? No child is scarce so fool- ish that will think his father cares not what he saith or doth, when he stands before him. Wouldst thou doubt of God's particular provi- dence, whether he regard thy heart, and talk, and practice, if thou didst see him with thee ? sure it is scarce possible. Why then dost thou question it when thou knowest that he is with thee? If thou be an atheist and knowest not, look about thee on the world, and bethink thee whether stones, and trees, and earth, whether beasts, or birds, or men, do make themselves ; if they do, thou were best uphold thyself, and be not sick, and do not die. If thou madest thyself, thou canst sure preserve thyself; but if anything else made thee and all these lower things, either it was somewhat greater or less than they, either something better or w^orse than they. If less, or worse, how could it make them greater or better than itself? Can any thing give that which it hath not? If it must needs be greater and better than the creatures, then as it must be wiser than they, and more holy, gracious, and just than they, so must it be more comprehensive than all they. Whoever made this earth, is certainly greater than the earth, or else he should give it more than he had to give. And if he be greater, he must be present: if thou shouldst be so vain as to account any other higher thing the maker of this world, that is not God, thou must ascrihQ 42 Of the linozdedge of God, also a sufficiency to that maker, to exercise a particular providence, and moreover be put to consider vv^ho did make that maker. Nothing therefore is more certain, even to reason itself, than that the maker of the world must be greater than the world, and therefore pre- sent with all the world; and therefore must observe and regard all the world. When thou canst find out a thought, or word, or deed that was not done in the presence of God, or any creature that is not in his presence, then believe and spare not that he seeth it not, or regardeth it not ; yea, and that it hath no being. O blind atheists ! you see the sun before your eyes, which enlighteneth all the upper part of the earth at once; even millions of millions see all by its light; and yet do you doubt whether God beholds, and regards, and provides for all at once? Tell me, if God had never a creature to look to in all the world but thee, wouldst thou believe that he would regard thy heart, and words, and ways, or not? If he would, why not now, as well as then? Is he not as sufficient for thee, and as really present with thee, as if he had no other creature else ? If all men in the world M^ere dead save one, would the sun any more illuminate that one than now it doth? Mayest thou not see as well by the light of it now, as if it had never another to enlighten? And dost thou see a creature do so much, and wilt thou not believe as much of the creator? Of the Knowledge of God, 43 If thou thiak us worms too low for God so exactly to observe, thou mayest as well think that we are too low for him to create, or pre- serve ; and then v/ho made us and preserveth us ? Doth not the sun enlighten the smallest bird, and crawling vermin, as well as the greatest prince on earth? Doth it withhold its light from any creature that can see, and say, I will not shine on things so base ? And wilt thou more restrain the infinite God that is the maker, light, and life of all? It is he that fiUeth all in all. Eph. i. 23. The heaven of heavens cann9t con- tain him, 1 Kings viii. 27, and is he absent from thee ? He doth beset thee before and behind, and layeth his hand upon thee; Whither wilt thou go from his spirit, or whither wilt thou fly from his presence? If thou ascend up into heaven, he is there ; if thou make thy bed in hell, thou v/ilt feel him there ; if thou take the wings of the morning, and dwell in the utter- most parts of the sea, even there shalt thou find him to be to thee as thou art. Psa. cxxxix. 5, 7 — 10. Thou mayest think with sinful Adam and Eve, Gen. iii. 8, to hide thyself from the presence of the Lord : but thou wilt quickly find that he observeth thee ; and be sure thy sin will find thee out. Numb, xxxii. 23. Thou mayest with Cain be turned out of the gracious presence of God, Gen. iv. 16, and cast out of his church and mercy; and with the damned thou mayest be turned out of the presence of his blessedness 44 Of the Knowledge of God. and glory : but thou shalt never be out of his essential presence, nor so escape the presence of his justice. Job i. 12, and ii. 7. It is the pre- sence of his grace where the upright are pro- mised here to dwell, Psa. cxl. 13, and out of which they fear lest they be cast, Psa. li. 11. [Cast me not away from thy presence, and take not thy holy spirit from me.] And it is the pre- sence where is fulness of joy, which they aspire after. Psa. xvi. 11. Bat there is also a presence that the earth shall tremble at, Psa. cxiv. 7, and that the wicked shall perish at, Psa. Ixviii. 2, so that a particular providence must be remem- bered by them that believe and remember the immensity of God, CHAPTER V. 4. The eternity of God is the next attribute to be known, which also must have its work upon the soul. And 1. This also sheweth us that God is incomprehensible; for man cannot comprehend eternity. When we go about to think of that which hath no beo-innins; nor end, it is to our mind, as a place a thousand miles off is to our eye ; even beyond our reach ; we cannot say there is no such place, yea we know there is; but we cannot see it: so we know there is an eternal Beino-; but our knowledge Of the Knowledge of God. 45 of his eternity is not intuitive, or comprehensive. Eternity therefore is the object of our faith, and reverence, and admiration, but forbids our busy bold enquiries. O the arrogance of those ignorantly-learned, and foolishly-wise disputing men, that have so long perplexed, if not torn in pieces the church, about the priority and posteriority, of the knowledge and decrees of God, when they confess them all to be eternal ! As if they knew not that terms of priority, presentiality, and posteriority, have not that significancy in or about eternity as they have with us! 2. The eternity of God must draw the soul from transitory, to eternal things. It is an ever- lasting blessedness, even the eternal God, that our souls are made for; the brutes are made for a mortal happiness; the immortal soul cannot be fully content with any thing that will have an end. As a capacity of this endless blessed- ness doth difference man from the beasts that perish; so the disposition to it doth difference saints from the ungodly ; and the fruition of it doth difference the g-lorified from the damned. Alas ! what a silly thing were man if he were capable of nothing but these transitory things ! What were our lives v/orth, and what were our time worth, and whatw^ere all our mercies worth, 0.1' what were all the world worth to us, or what were we worth ourselves ! I would not under- vtilue the works of God ; but truly if man had 46 Of the linoidedge of God, no other life to live but this, I should esteem him a very contemptible creature. If you say that there is some excellency in the brutes, I answer, true ; but their usefulness is their chiefest excellency ; and what is their use but to be a glass in which we may see the Lord, and to be serviceable to man in his passage to eternity? They are not capable of knowing, or loving, or enjoying God themselves: but they are useful to man that is capable of this; and so they have an everlasting end, and this is their excellency. And therefore the atheist that denieth an everlasting life to man, doth bring himself into a far baser state than the brutes are in. For the brutes have an everlasting end, in promoting the happiness of man : but if man have no everlasting end himself, there is no other whose everlasting happiness he can promote. The unbeliever therefore doth debase his own soul, and the whole creation: and faith and holiness advance the soul and all things with it, that are useful to our advancement. The true believer honoreth his horse, his dog, his food and raiment, and the earth he treadeth on, and every creature, incomparably more than the infidel doth honor his own or any other's soul, or than he honoreth the greatest prince on earth. For the believer useth all things, even the vilest, in reference to eternity; but the infidel useth his life and soul but to a transitory end ; and takes the greatest prince on earth to be but for Of the Knowledge of God, 47 a transitory use. And as eternity is invaluable in comparison of time, so the use and excellency that a believer doth ascribe to a bit of bread or the basest creature, in the sanctified improvement of it, is ten thousand times, even unspeakably, above the use and excellency that an unbeliever ascribeth to his soul or to his prince. He that stampeth the image of a dog or a toad upon gold instead of the image of the prince, and would have ten thousand pounds worth go but for a farthing, doth not by a thousand degrees so much debase the gold, as the infidel doth debase his soul and all things. InfideHty is guilty of the destruction of all souls, and the destruction of all mercies, and the destruction of all divine revelations, of all graces, of all ordinances, and means, and of the destruction of the whole creation that was made for man: for he that destroyeth the end, destroyeth all the means : but the infidel destroyeth and denieth the end of every one of these, and hohness only doth give them up and use them to their ends. 1. He is guilty of the destruction of all souls; for as much as in him lies they are destroyed, while they are all made useless to the end for which they were created. If there be no other life and happiness everlasting, what are souls good for? What is the reasonable creature good for? Is it to be happy here ? In what? Here is no happiness. Is it in eating and drinking and sleeping? Why these are to strengthen us 48 Of the Knowledge of God. for our service which tendeth to our end, and therefore cannot be themselves our end. Is it not better to be without either meat, or drink, or sleep, in point of happiness, so be it we also were without the need of them, than to need them and have them for our need, especially with the care and trouble which they cost us ? I had an hundred times rather, for my part, if it were lawful to desire it, never have meat, or drink, or sleep, and be without the need of them, as I had rather be without a sere, than to have a plaster that will ease it, and be every day at the pains to dress it. Brutes have some advantage in these above men, in that they have not the care, and fear, and sorrow of mind as we have, in the getting or keeping what they have or need. If you go downward, and say that men are made to govern brutes, then what are brutes made for, unless to dung the earth? and so the basest shall be the end of the noblest, and God may be as wisely said to be for man, because he is to govern him. Truly if there were no ever- lasting life, but man were a mere terrestrial animal, I had rather never have been born, or should wish I had never been a man : I knew not what to do with myself, nor how to employ the faculties of my soul or body, but they would all seem to me as useless things. What should I do with my reason, if I had no higher an end than beasts? What should I do with a mind that knoweth that there is a God, and another Of the Knowledge of God, 49 World, and that is capable of desiring him, seeking and enjoying him, if it must be frus- trated of all? What should I do with a heart that is capable of the love of God and delighting in his love, if I have no God to love and delight in when this life is ended ? Why have I a heart that so desireth him, in fuller vision and fruition, if I be capable of no such thing? What, then, should I do with my time and life? Verily I know not, if I were fully of this sad opinion, whether I should turn brute in my life agreeably to my judgment, or whether I should make an end of my life to be eased of a useless burden; but confident I am I should not know what to do with myself; I should be like a poor cashiered soldier, or hke one turned out of his service, that knew not where to have work and wages : and if you found me standing all day idle, I must give, you the reason, because no man hath hired me. What do those wretches do with their lives, that think they have no God to serve and seek, or future happiness to attain? As men use to say of naughty ministers, so may I say of all man- kind according to the doctrine of the infidels: a- sorry tailor may make a botcher, or a bad shoe- maker may make a cobbler, and a broken mercer, may be a pedlar ; but a naughty priest is good fornothing, (and it is true of him as such) and as Christ himself saith. Matt. v. 13, 14, '' Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted?" It is D 50 Of the Knowledge of God, thenceforth good for nothing, but to be cast out, and to be trodden under foot of men: ye are the light of the world : men do not light a candle to put it under a bushel. So I say of the reasonable creature : the grass is useful for the beasts : the beasts are serviceable unto man : a swine that cannot serve you living, is useful beino; dead. But if there were no God to seek und serve, and no life but this for us to hope for, for aught I know man were good for nothing : What were light good for if there were no eyes? or eyes if there were no light to see by ? What is a watch good for but to tell the hour of the day? All the curious parts and workmanship of it, is worth no more than the metal is worth, if it be not useful to its proper end. And what reason, and will, and affections in man are good for, I know not, if not to seek, to please, and to enjoy the Lord! Take off this poise, and all the wheels of my soul must stand still, or else do worse. 2. The infidel and ungodly man that looks not after an eternal end, destroyeth all the mercies^ of God, and makes them as no mercies at all. Creation and our being is a mercy : but it is in order to our eternal end. Hedemption by Christ is an unspeakable mercy ; but it is denied by t\\G infidel, and rejected by the ungodly : what is Christ worth, and all his mediation, if there be no life for man but this? Peace and liberty, l^ealth and life, friends and neighbours, food and Of the Knowledge of God, 5 1 raiment, are all mercies to usj as a ship and sails are to the mariner, or a fair way, or horse, or inn to a traveller: but if by denying our eternal -end, you make our voyage or our journey vain, these mercies then are little worth: no more than a ship on the land, or a plough in the sea; or a horse to him that hath no use for him* And O what an ungrateful wretch is that who will deny all the mercies of God to himself, and to all others! For once deny the use and the eternal end, and you deny the mercy. 3. He that beheveth not, or seeks not after an eternal end, destroyeth all the doctrine, law, and government of God : for all is but to lead us to this end. All the holy scriptures, the precepts of Christ and his holy example, the covenant of grace, the gifts and miracles of the Holy Ghost, the light and law of nature itself, are all to bring us to our eternal end : and therefore he that denieth that end, doth cancel them all, and cast them by as useless things. 4. And he denieth all the graces of the Spirit: for what use is there for faith, if the object of it be a falsehood? What use for hope, if there be no life to be hoped for? What use for holy desires and love, if God be not to be enjoyed ? Grace is but the delusion and deformity of the soul, if the infidel and ungodly be in the right. o. They destroy also all the means of our sal- vation, if they deny salvation which is the end. To what purpose should men study, or read, or D 2 52 Of the Knowledge of GoS^ hear, or pray, or use either sacraments or any other means, for an end that is not to be had I To what end should men obey ov suffer, for any such end that is not attainable? 6. Yea they do let loose the soul to sin, and take off all effectual restraint. If there be no eternal end, and no reward or punishment but here, what can effectually hinder the men of this opinion from stealing, whoredom, or any villany when it may be done with secrecy? what should hinder the revengeful man from poisoning or secret murdering his enemy, or setting his hoLSse on fire in the night? If I know a man or woman thafe believes no life to come, I take it for granted they are revengeful, thieves, deceivers, fornicators, or any thing that is bad, if they have but temptation and secret opportunity. For what hath he to seek but the pleasing of his flesh, that thinks he hath no God to seek or please, or no future reward or punishment to expect ? He that confesseth him- self an infidel, to me, doth confess himself to be m all things else as bad as ever he can or dare. Honesty is renounced by that man or woman that profess themselves to be atheists or infidels: methinks in congruency with their profession tliey should take it for a wrong to be called or reputed honest ! if you tell me that heathens had a kind of honesty ; I must tell you again that most heathens believed the immortality of the soul, and that kind of seeming honesty which they had was only in those of them that thus expected a Of the Knowledge of God. 53 Jife to come. But those that beheve not another life, where man is to have his punishment and -reward, have nothing like to honesty in them, but live like greedy ravenous beasts, where they are from under the laws and government of them that look for another life. The cannibals that eat men's flesh, and some such savages as they, are the nations that expect no life but this. It i« believed so commonly by all the civil infidels and Turks, as shews it to be a principle that nature doth reveal. 7. Yea the whole creation that is within the sight of man is destroyed opinionatively by the infidels that look for no immortal life : for all things were made to further our salvation: the heavens to declare the glory of God, and the firmament to shew his handy work, and all crea- tures to be our glass in which we must behold the iLord, and our book in which we must read and learn his nature and his will. The sun is to light lUs, and maintain our hfe, and the hfe of other 'lower xcreatures, while we prepare for immortality : the earth as to bear us, and to bear fruit for us; -and the trees and plants and every creature to ■accommodate and serve us, while we serve the Lord and pass on to eternity. And therefore the atheist that denieth us our eternity, denieth the usefulness of all the world ; what were all the creatures here good for, if there were no men ? the earth would be a wilderness, and the beasts would for the most part perish for want of 54 Of the Knoivledge of God. sustenance, and all would be like a forsakett cottage that no man dwelleth in, and doth no good ; and if man be not the heir of immortality> they can do him no good. All creatures are but our provision in the way to this eternity : and therefore if there were no eternity, what should we do with them ? what should we do with ways and pavements, or with inns for travellers^ or with horses or other provision for our journey,, if there were no travelling that way ? And who will travel to a place that is not, or a- city that i» nowhere but in his brains, besides a mad man ? It is evident therefore that as all the tools in a. workman's shop, are made useless to him if he be forbidden to use his trade, and all the books in my library are useless, if I may not read them ta get knowliedge ; so all' creatures under heaven are made useless and destroyed doctrinally by the atheist, that thinks there is no eternal life for which they should be used. I must seriously profess if I believed this (being in other things of the mind I am) I knew not what to do with any thing. What should I do with my books, but to learn the way to this eternity ? what should I do with my money, if there be no trea- sure to be laid up in heaven, nor friends to be made with the mammon abused commonly to unrighteousness? what should I do with my tongue, my hands, my time, my life, myself, or any thing, if there were no eternity? I think I should dig my grave, and lay me down in it an(i Of the Knotdedge of God, bo ^le and perish, to escape the sorrows of a longer life that must he my companions. Remember then, christians^ and still remember it, that eternity is the matter of your faith and liope ! Eternity is your portion and felicity ! Eternity is th-e end of all your desires, and labors^ and distresses I Eternity is your religion, and the life of all your holy motions; and as without the capacity of it, you would be but beasts, so without the love and desire of it, and title to it, you would be but wicked miserable men. Set ^not your hearts on transitory things, while you stand near unto eternity. How can you have I'OGTn for so many thoughts on fading things, when you have an eternity to think on ? What light can you see in the candles or glow-worms «of this world, in the sunshine of eternity ? Oh remember when you are tempted to please your ^yes, your taste, and sensual desires, that these .are not eternal pleasures 1 Remember when you are tempted for wealth or honor to wrong your «ouls, that these are not the eternal riches! Houses and lands are not eternal! Meats and drinks are not eternal! Sports and pastimes, and jo<:und sinful company are not eternal! Alas, how short! how soon do they vanish into nothing ! But it is God, and our dear Redeemer that are eternal! The flower of beauty wither- €th with age, or by the nipping blast of a short disease: the honors of the world are but a dream J your graves will bury all its glory. 56 Of the Knowledge of Godi Down comes the prince, the lord, the galknfe, and suddenly takes his lodgings in the dust, The corpse that was pampered and adorned yes- terday, is a clod to-day. The body that was bowed to, attended and applauded but the other day, is now interred in ^he vault of darkness, with worms and moles. To day it is corruption and a most loathsome thing, that lately wa* dreaming of an earthly happiness. One day he is striving for riches and pre-eminences, or glorying and rejoicing in them, that the next day may be snatched away to hell. O fix not your minds on fading things, that perish in the using, and, by their vanishing, mock you that set your hearts upon them. You will not fix your eye and mind upon every bird that flyetft by you, as you will on the houses that you must dwell in: nor will you mind every passenger, as. you will do your friends that still live with you. And shall transitory vanity be minded by you above eternity? 3. It is eternity that must direct you in your estimate of all things. It is this that sheweth you the excellency of man above the beasts: it is this that tells you the worth of grace, and the weight of sin, the preciousness of holy ordinances and helps, and the evil of hinderances and temptations; the wisdom of the choice and diligence of the saints, and the folly of the; choice, and negHgent sinful lives of the ungodly; the worth of God's favor, and the vanity of Of the Knoivledge of God, 57 lean's ; and the difference between the godly and the unsanctified world, in point of happiness. Were not grace the egg, the seed, the earnest of an eternal glory, it were not so glorious a thing. But O how precious are all those thoughts, desires, delights, and breathings of the soul, that bring us on to sweet eternity! Even those sorrows, and groans, and tears are precious, that lead to an eternal joy! Who would not willingly obey the holy motions of the Holy Spirit, that is but hatching and pre- paring us for eternity ! This is it that makes a bible, a sermon, a holy book, to be of greater value than lands and lordships. It is eternity that makes the illuminated soul so fearful of sinning, so diligent in holy duties, so cheerful and resolved in suffering, because he believetli it is all for an eternity. A christian in the holy assemblies, and in his reading, learning, prayer, conference, is laying up for everlasting, when the worldling in the market, in the field or shop, is making provision for a iew days or hours: Thou gloriest in thy riches and pre-eminence now, but how long wilt thou do so? To day that house, that land is thine; but canst thou say it shall be thine to-morrow? Thou canst not: but the believer can truly say, my God, my Christ, is mine to day, and will be mine to all eternity! O Death! thou canst take my friends from me, and my worldly riches from me, and my time, and strength, and life from me 1 d3 5-8 Of the Knorcledge of God, but take my God, my Christ, my heaven, my portion from me, if thou canst! My sin is aQ thy sting and strength ! But where is thy stinj^ when sin is gone ? and where is thy strength when Christ hath conquered thee ? It is a great matter that thou deprivest me of my sinful^ weak, and troublous friends, when against thy will thou bringest me to my perfect blessed friends, with whom I must abide for ever! Thoa dost indeed bereave me of these riches ; but it is that I may possess' the invaluable eternal riches ! Thou endest my time, that I may have eternity! Thou castest me down, that I may be exalted! Thou takest away my strength of life, that I may enter into life eternal! And is this the worst that death can do ? And shall I be afraid of this? I willingly lay by my clothes at night, that I may take my rest, and I am not loth to put off the old when I must put- on new. The bird that is hatched is not grieved because he must leave the broken shell. Nor is it tlie grief of man or beast that he hath left the womb! Death doth but open the womb of time, and let us into eternity, and is the second birth-< day of the soul. Regeneration brings us into the kingdom of grace ; and death into the king- dom of glory. Blessed are they that have their part in the new birth of grace, and the first resurrection from the death of sin; for to such the natural death will be gain; and they shall have their part in the second resurrection, and Of the Knowledge of God, 59 on them the everlastino^ death shall have no power. O sirs, it is eternity that telleth you what you should mind, and be, and do ! and that turneth the scales in all things where it is con- cerned. Can you sleep in sin so near eternity? Can you play and laugh before you are prepared for eternity ? Can you think him wise that selleth his eternal joy for the ease, the mirth, the pleasure of a moment, and trifleth away the time in which he must win or lose eternity ? If these men be wise, there are no fools! nor any but wise men in bedlam! Dare thy tongue report, or thy heart imagine, that any holy work is needless, or a heavenly life too much ado, or any suffering too dear, that is for an eternity? O happy souls that win eternity with the loss of all the world! O bless that Christ, that Spirit, that light, that word, that messenger of God, that drew thy heart to choose eternity before all transitory things ! That was the day when thou beganst to be wise, and indeed to shew thyself a man! Thy wealth, thy honor, thy pleasure will be thine, when the sensual vvorld hath nothing to shew but sin and hell, of all they labored for. Their pleasures, honors, and all, die when they die; but thine will then begin their perfection ! The hopes of the ungodly are like an addle egg, that when it is broken sends forth nothing but an odious stink, when another sends forth the living bird ; O all you worldlings,, rich and poor, you dream, you play, you trifle>, 60 Of the Knozcledge of God. because you labor not for eternity ! Even worldly princes, and nobles of the earth, your glory is but a squib, a flash, a nothing, in comparison of the eternal glory which you lose ; you are doing nothing when you are striving for the world ; you are trifling and befooling your immortal souls, while you are grasping a shadow, the uncertain riches : it fs the believer whom you despise, that seeks for something, that loseth not his labor, that shews himself a man of rea- son, who is caring, and studying, and laboring, and praying, and watching, and suffering, for eternity ; why is a day in the courts of God, so much better than a thousand in the tents or palaces of wickedness, but because it is the exchange, where we have news of heaven, and trade for an eternity ? And why is it better to be a door keeper in the house of God, than to flourish in the prosperity of sinners, but because God's house is the porch or entrance of an eternity of delights, and the lowest room among the saints aff'ords us a better prospect into hea- ven, than the highest state of worldly dignity? The ungodly are near to cutting down when they flourish in their greatest glory. Ps. xxxvii. 2, 20. Stay but a little, and he that flourisheth ^vill be withered and cast into the fire, and the righteous shall see it when he is cut off, and shall seek him, but he is not to be found, verses 34 — 38. For the enemies of God, and all that me far from him shall perish. Ps. xcii, 9, and Of the Knozdedge of God. 61 Ixxiii 27; their desire shall perish. Ps. cxii. 10; their hope shall perish. Prov. xi. 7. Job viii. 13; their way shall perish. Ps. i. 6; and himself and all that they sought, and loved, and delighted in, shall perish. Job xx. 7. 2 Pet. ii. 12. Rom. ii. 12. Heb. i. 1 1 . Even the visible heavens and earth, which they abused, shall be consumed with fire. Seeing then that all these things shall be dis- solved, what manner of persons ought we to be in all holy conversation and godliness, looking towards and waiting for the coming and appear- ance of our Lord I 2 Pet. iii. 11. Shall any man be accounted wise, that is not wise for eternal happiness ? Shall any man be counted happy that must be most miserable to eternity? In the name of God, christian, I charge thee to hold on, and look to thy soul, thy words, thy ways, for it is for eternity. O play not, loiter not, do nothing by the halves in the way to eternity! Let the careless world do what they will ; they despise, and know not what they do despise ; they neglect, and know not what they do neglect; but thou that seekest, and laborest, and waitest, knowest what thou seekest, and Laborest, and waitest for. They sin and know not what they do. They know not what they are treasuring up for an eternity. But thou knowest why thou hatest, and avoidest sin. Sinners, be awakened by the call of God ; Do you know where you are, and what you do? You are every man of you stepping into eternity. 62 Of the Knowledge of God, Will you sin away, will you loiter away, will yott sell for nothing, an eternal glory? Is thy sinful lust, and gain, and mirth, and gluttony, and excess of drink, a price to set upon eternity ? If heaven be no more worth to thee, art thou not as bad as Judas, that for thirty pieces of silver would sell his Lord ? O eternity, eternity, what hearts have they that can so forget thee, neglect thee, and disesteem thee, when they stand so near thee! O sleepy souls! do you never use to rub your eyes, and look before you towards eternity? And doth it not amaze you to see whither it is that you are going? Merrily you run down the hill ; but where is the bottom ! If you look but down from the top of a steeple, it may occasion an amazing fear; what then should it cause in you to look down into hell, which is your eternity ? No good can possibly be small that is eternal; and no hurt or pain can be called little that is eternal : an eternal tooth-ache, or an eternal gout, or stone, or fever, were a misery unspeakable ; but O what are these to an eternal loss of heaven, and to an eternal sense of the burning wrath of God Almighty! To be out of heaven a day, and in hell that day, is a misery now unknown to sin- ners; but if it were as many thousand years as the earth hath sands, it were a greater misery ; but to be there for ever, doth make the misery past all hope, and all conceiving. O methinks the very name of eternity should frighten the Of the Knoivkdge of God. 63 drunkard out of the alehouse, and the sleepy sinner out of his security, and the lustful,, sport- ful, voluptuous sinner out of his sensual delights! Methinks the very name of eternity should call off the worldling to seek betime a more enduring treasure, and should take down the gallant's pride, and bring men to look after other matters than the most do look after. Methinks to hear the name of eternity should with men of any faith and reason, even blast all the beauty, and blur the glory, and sadden the delights, and weaken the temptations of the world, and maka all its pleasure, pomp, and splendour, to be to our apprehensions as a smoke, a shadow, as the dirt that we tread upon. Methinks to hear the name of eternity, should lay so odious a reproach on sin, and so nakedly open the folly, and shame and misery of the ungodly, and so lively shew the need, and worth of faith and holiness, that men should be soon resolved in their choice, and soon be at the end of an ungodly course, and need no more words to make them the resolved servants of the Lord, before to-morrow. O me- thinks, that a thought of eternity should with a believer answer all temptations, and put life into all his prayers and endeavours! If we were never so cold, or dull, or sleepy, one w^ould think a serious thought of eternity should warm us, quicken us, and awake us ! 0 christians, shall we hear carelessly or speak carelessly of eternity ! Shall we pray coldly, or labor negli- 64 Of the Knowledge of God, gently for eternity ! O what an ocean of joy will eternity be unto the sanctified! It hath neither banks nor bottom. O what a gulph of misery, and woe, will eternity be to the ungodly ! Wonderful ! that on their dying beds they quake not with the horror, and that they cry not out with greatest lamentation, to think what a bot- tomless gulf of misery their departing souls' must be cast into I To be for ever, ever, ever, under the most heavy wrath of God ! This is the appointed wages of ungodliness; this is the end of wicked ways ; this is it that sinners chose, because they would not live to God ! This they preferred, or ventured on, before a holy, heavenly life! And this is it that believers are laboring to escape in ail their holy care and diligence ! It is an infinite value that is put upon the blood of Christ, the promises of God, the ordinances and means of grace, and grace itself, and the poorest duties of the poorest saints, because they are for an infinite, eternal glory. No mercy is small that tastes of heaven (as all doth or should do to the behever). No action is low that aims at heaven. And O how lively should the resolutions and courage of those men be, that are travelling, fighting, and watching for eternity ! How full should be their comforts, that are fetched from the fore- sight of infinite eternal comforts ! As all things will presently be swallowed up in eternity, so methinks the present apprehension of eternity Of the Knowledge of God. 65 ishould now swallow up all things else in the soul. Object. But (saith the unbeliever) if God have made man for eternity, it is a wonder that there are no more lively impressions of so infinite a thing upon the souls of all! Our sense of it is so small, that it makes me doubt whether we -are made for it* : Amw. Consider, I. That benumbedness, and sleep, and death, is the very state of an unholy soul ! Hast thou cast thyself into a sleepy senseless disease, and wilt thou argue thence against eternity ? This is as if the blind should conclude that there is no sun, or that the eye of man was not made to see it, because he hath no sight himself! Or as if you should think that mj^n hath not any Ufe or feeling, because your palsie limbs do not feel! Or that the stomach was not made for meat, because the stomachs of the sick abhor it ! II. And for believers, 1. You may see by their lives that they have some apprehensions of eternity; why else do they differ from you, and deny themselves, and displease the world and the flesh itself? Why do they set their hearts above, if they have not lively thoughts of an .eternity ? 2. But if you ask me. Why their apprehen- sions are not a thousand times more lively about so infinite a thing? I answer, 1. Their appre- hensions must be suitable to their state. Our 66 Of the Knowledge of God. state here is a state of imperfection ; and so will our apprehensions be ; but a perfect state will have perfect apprehensions. It is no proof that the infant in the womb is not made to come into this world, and see the sun, and converse with men, because he hath no apprehensions of it* Our state here is a conjunction of the soul to a frail distempered body; and so near a conjunc- tion, that the actions of the soul must have great dependance on the body; and therefore our apprehensionis are limited by its frailty; and the soul can go no higher than the capacity of the body will allow ; 2. And our apprehensions how are fitted to our use and benefit; we are now believers, and must live by faith : and therefore must not be beholders, and live by sense. If eternity were open to men*s natural sight, or we had here as clear and lively appre- hensions of it, as those have that are there, then it were no thanks, no praise to us to be believers, or to obey, and live as saints ! And then God should not govern man as man here in the way by a law, but as a beast by sense, or as the glo- rified that have possession. Where there are perfect apprehensions of God and glory, there will be also perfect love, and joy, and praise, and consequently perfect happiness; and this were to make earth and heaven, the way and the end to be all one. Perfect apprehensions are kept for a perfect state of happiness. But here it is wpU if we have such apprehensions as are Of the Knowledge of God. 61 fitted to the use of travellers and soldiers as will carry us on, and prevail against the difficulties of our course. If you had never been at London, you could not have any such clear apprehensions of the place as those that see it have; and yet your imperfect apprehensions might be sufficient to make you take a journey thither, and you may come as safely and cer- tainly to it, as if you had seen it. Moreover, the body, the brain, which the soul in appre- hendins: now makes use of, cannot bear such apprehensions as are suitable to the thousandth part of the greatness of the object, without distraction. The smallest eye may see the sun, but the greatest cannot endure to gaze upon its glory ; much less if it were at the nearest approach. It is a mercy of mercies to give us such apprehensions of eternity, as are meet for passengers to bring us thither ; and it is part of our mercy that those apprehensions are not so great as to distract and overwhelm us. 4. Lastly, The eternity of God must teach the soul contentedness and patience under all labors, changes, sufferings, and dangers that are here below. Believing soul, draw near; look seriously on eternity, and try whether it will not make such impressions as these upon thee. Art thou weary of labors, either of the mind or body? Is not eternity long enough for thy rest? Canst thou not affi^rd to work out the day light gf this Ufe^ when thou must rest with Christ ta "68 ty the Knoivledge of God. all eternity ? Canst thou not run with patience .>so short a race, when thou lookest to so long a rest? Canst thou not watch one hour with Christ, that must reign with him to all eternity? Dost thou begin to shrink at sufferings for Christ, when thou must be in glory with him for €ver? How short is the suffering ! how long is . the reward ! Dast thou begin to think hardly of the dealing of the Lord, because his people are here afflicted, and made the scorn and by-word of the world ? Why is not eternity long enough ;for God to shew his love and bounty to his people in ? Is not the day at hand, when Lazarus and the rich worldling both must hear '* But now he is comforted, ^nd thou art tormented." Luke xvi. 25. Did not that " now" come time enough which was the entrance of eternity ? Even Jesus the author and perfecter of our faith, for the joy that was set before him, endured the cross, despising the shame, and is set down at the right hand of the throne of God ! Consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds. Heb. xii. 2, 3. Dost thou grudge at the prosperity of the wicked, and prevalence of the church's enemies? Look then unto eternity, and bethink thee whether that be not long enough for the saints to reign, and the wicked to be tormented. Wouldst thou have them in hell before their time? Dost thou begin to jdoubt of the coming of Christ, or the truth of Of the Knowledge of Godl 6Sf his promises, because he doth so long delay? O what is a thousand years to eternity! Is there not yet time enough before thee, for Christ to make goad all his promises in ? Were not those disciples sharply but justly rebuked as fools, and slow of heart to believe, that when their Lord had been but two days dead, were unbeUevingly saying, we hoped this had been he that should have redeemed Israel? O remem- ber, christian, in all thy darkness and ignorance of the difficult passages of scripture, or of providence, that the things that are chained to eternity, cannot be perfectly understood by him that standeth in an inch of time; but when eternity comes, thou shalt understand them. Remember when thino-s seem crooked in this world, and the best are lowest, and the worst are highest, that eternity is long enough to set all straight. Remember when sinners crow and triumph, that eternity is long enough for their complaints ! In thy poverty, and pain, and longest afflictions, remember that eternity is long enough for thy relief. If thy sorrow be long, and thy comforts short, remember that eternity is long enough for thy joys. Cannot we be content to take up short in this life, when we believe eternity ? Dost thou stagger at the length or strength of thy temptations? and art thou ready to draw back and venture upon sin ? Why what temptation can there be, that should not be lighter than a feather, if eternity be put 70 Of the Knowledge of God. against it in the scales? In a word, if there be any man that escapeth the foolish seductions of this world, and useth it as not abusing it, and hath all his worldly accommodations as if he had none, it is he that fixeth his eye upon eter- nity, and seeth that the fashion of these lower things doth pass away, 1 Cor. vii. 29 — 31. No man can be ignorant of the necessity and worth of a holy life, that discerneth that the Eternal God is the end of it. The right apprehensions of God's eternity, (supposing him our end, which is further to be manifested in its place) is a most powerful antidote against all sin, and a most powerful composer of a distempered mind, and a most powerful means to keep up all the powers of the soul in a resolute, vigorous, cheerful motion to the Eternal God for whom and by whom it was created. CHAPTER VI. 5. The next attribute of God, that is to make its impress on us, is, that he is a Spirit. In this one are these three especially comprehended : I. That he is simple, and not material or com- pounded as bodies are ; II. That he is invisible, and not to be seen as bodies are : III. That he is immortal and incorruptible, and not subject to death or change, as bodies are. Of the Knowledge of God. 7 1 I. As simplicity signifieth unity in opposition to multiplicity we have spoken of it before. As it is opposite to all materiality, mixture or com- position, we are now to speak of it: and the believing thoughts of God's immateriality and simplicity, should have these three effects upon the soul. 1 . It should do much to win the heart of God, and cause it to close with him as its felicity: because as he hath no matter or mix- ture, so he hath nothing but pure and perfect goodness, and therefore there is nothing in him to discourage the soul. The creatures have evil in them with their good, and by contrary qualities do hurt us when they help Us, and displease us when they please us : but in God there is nothing but infinite goodness. And should not the soul adhere to him, where it is sure to find nothing but simple, pure and unmixed good? the crea- tures are all liable to some exceptions : in one thing they help us, but in another they hinder us ; in one thing they are suitable to us, and in another thing unsuitable ! but God is liable to no exceptions. This will for ever confound the ungodly that gave not up themselves unto him : they did even for a thing of nought forsake that God that was purely and simply good, and against whom they had no exceptions. Had there been any thing in God to discourage the soul, or which his most malicious enemy could blame, the ungodly soul had some excuse. But this will stop all the mouths of the condemned. 72 Of the Knowledge of God. that they had nothing to say against the Lord, and yet they had no mind to him, no hearts for him, in comparisonof the vain vexatious creatures. 2. The simphcity of God should make us know the imperfection and vanity of all the crea- tures that are compounded things ; and so should help to alienate us from them. Our friends have in them perhaps much holiness, but mixed with much sin. They may have much knowledge ; but mixed with much ignorance. Their humility is mixed with pride; their meekness with some passions, their love with selfishness, and a small matter will cause them to distaste us : they may be much for God ; but withal they may do much against him. They help the church ; but through their weakness they may lamentably detract or wrong it : they are able to help us but in part ; and willing but in part; and they have usually inte- rests of their own, that are inconsistent with ours. We have no commodity, but hath its discommo- dity: our houses, our families, our neighbours, our callings, our cattle, our land, our countries, churches, ministers, magistrates, laws and judg- ments, yea even health, and plenty, and peace itself, all have their mixtures of bitterness or danger, and those the most dangerous commonly that have least bitterness. But in God there is none of all this mixture, but pure uncompounded good. He is light, and with him is no darkn-ess. 1 John. 1. 5. Indeed there is somewhat in God that an ungodly man distasteth, and that seeraeth Of the Knowledge of God. 73 in the state that he is in to be against him and hurtful to him : as is his justice, holiness, truth, 8cc. but justice is not evil, because it doth con- demn a thief or murderer : meat is not bad because the sick distaste it. It is the cross position of the sinful soul, or his enmity to the Lord, that makes the Lord to use him as an enemy. Let him but become a subject fit for sweeter dealing from God, and he is sure to find it. Leave then the compounded, self-contradicting creature, and adhere to the pure simple Deity. 3. God's simplicity must draw the soul to a holy simphcity, that it may be like to God. We that serve a pure simple God, must do it with simple pure affections, and not with hypo- crisy, or a double heart. His interest in us should be maintained with a holy jealousy, that no other interest mix itself therewith. The soul should attain to a holy simphcity by closing with the simple infinite God, and suffering nothing to be a sharer with him in our superlative affections. All creatures must keep their places in our hearts, and that is only in a due subordination and subserviency to the Lord : but nothing should take up the least of that estimation, affections or endeavours that are his own peculiar. God will not accept of half a heart : a double minded, double hearted, double faced, or double tono-ued person, is contrary to the holy simplicity of a saint. As we would not bow the knee to any gods but one, so neither should we bow the E 74 Of the Knowledge of God, heart or life to them. We should know what m God's prerogative, and that we should keep entirely for him. A subordinate esteem, and love, and desire the creature may have, as it reveal eth God to us, or leadeth to him, or helpeth us in his work : but it should not have the least of his part in our esteem, or love, or desire. This is the chastity, the purity, the integrity of the soul. It is the mixture, impu- rity, corruption and confusion of our souls, when any thing is taken in with God. See therefore christian that in thy heart thou have no God but One, and that he have all thy heart, and soul, and strength, as far as thou canst attain it. And because there will be still, in imperfect souls, some sinful mixture of the creature's interest with God's, let it be the work of thy life to be watching against it, and casting it out, and cleansing thy heart of it, as thou wouldst do thy food if it fall into the dirt. For whatever is added to God in thy affections, doth make no better an increase there, than the adding of earth unto thy gold, or of dung unto thy meat, or of corrupted humours and sickness to thy body. Mixture will make no better work. It may be thy rejoicing if thou have the tes- timony of a good conscience, that in simplicity and godly sincerity, and not in fleshly wisdom, but by the grace of God, thou hast had thy con- versation in the world. 2 Cor. i. 12. It is the state of hypocrisy, when one God is openly Of the Knowledge of God, 75 professed and worshipped, and yet the creature lieth deepest and nearest to the heart. II. The invisibility of God also must have its due effects upon us. And, 1. It must warn us, that we picture not God to our eye sight, or in our fancies, in any bodily shape. Saith the pro- phet, Isa. xl. 18. To whom will you liken God? or what likeness will ye compare unto him ? so 25. No man hath seen God at any time; the only begotten Son which is in the bosom of his Father, he hath declared him. John i. 18; and therefore we must conceive of him but as he is declared. John vi. 46. Not that any man hath seen the Father, save he which is of God, he hath seen the Father. If you ask me, how then you should conceive of God, if not in any bodily shape ? I answer, get all these attributes and relations of God, to make their proper impress upon thy soul, as now I am teaching you, and then you will have the true conceiving of God : this question there- fore is to be answered at the end of this dis- course, when you have seen all the attributes of God together, and heard what impression they must make upon you. 2. This must teach us, to think most highly of the things that are invisible, and raeanlier of these visible things. Let it be the property of a beast and not of a man, to know nothing but what he seeth or hath seen : let it be the mark of the brutish infidels, and not of christians, to e2 76 Of the Knowledge of God. doubt of the invisible things because they are invisible; or to think that things visible are more excellent or sure, A& the senses are more ignoble than the intellect, (a beast having as perfect senses as a man, and yet no reasonable understanding) so the objects of sense must proportionably be below the objects of the understanding, as such. The grossest and most palpable objects are the basest. It is the subtle part that is called the spirits, which being drawn out of plants or other vegetables, is most power-^ ful and excellent, and valued, when the earthly dregs are cast away as httle worth. It is that subtle part in our blood that is called the spirits, that hath more of the virtue of life, and doth more of the works than the feculent, gross, and earthly part. The air and wind have as true a beins: as the earth, and a more excellent nature^ though it be more gross, and they invisible. The body is not so excellent as the invisible soul. Invisible things are as real as visible,, and as suitable to our more noble invisible part, as visible things to our fleshly baser part. 3. The invisibility of God must teach us to live a life of faith, and to get above a sensual life : and it must teach us to value the faith of the saints, as knowing its excellency and neces- sity. Invisible objects have the most perfect excellent reality; and therefore faith hath the pre-eminence above sense. Natural reason can live upon things not seen, if they have been Of the Kiioioledge of God. 77 •^SP.en, or can be known by natural evidence : (sub- jects obey a prince that they see not; and fear a punishment which they see not: and the nature of man is afraid of the devils though we see them not). But faith liveth upon such invisible things, as mortal eye did never see, nor natural ordinary evidence demonstrate, but are revealed only by the word of God : though, about many of its invisible objects, faith hath the consent of reason for its encourasiement. Value not sio'ht and sense too much. Think not all to be mere uncertainties and notions that are not the objects of sense. We should not have heard that God is a Spirit, if corporal substances had not a baser kind of being than spirits.: intellec- tion is a more noble operation than sense. If there be any thing properly called sense in hea- ven, it will be as far below the pure intellective intuition of the Lord, as the glorified body will be below the glorified soul. But what that dif- ference will be, we cannot now understand. Fix not your minds on sensible things. Remember that your God, your home, your portion, are unseen : and therefore live in hearty affections to them, and serious prosecution of them, as if you saw them. Pray as if you saw God, and heaven, and hell. Hear as if you saw him that sends his messenger to speak to you. Resist all the temptations to lust, and sensuality, and -every sin, as you would do if you saw God stand by. Love him, and fear him, and trust 78 Of the Knowledge of God, him, and serve him, as you would do if you beheld him. Faith is the evidence of things not seen. Heb. xi. 1. Believing must be to you instead of seeing; and make you as serious about things unseen, as sensual men are about things sensible. In every thing that you see, remember it is he that is unseen that appeareth in them. He lighteth you by the sun; he warmeth you by the fire ; he beareth you by the earth. See him in all these by the eye of faith. III. The immortality, incorruptibility, and iramutabihty of God, must 1. Teach the soul to rise up from these mortal, corruptible, mutable things, and to fix upon that God ^N\io is the immortal, incorruptible portion of his saints. 2. It must comfort and encourage all believers in the consideration of their felicity ; and sup- port them under the failings of all mortal, cor- ruptible things. Our parents, and children, and friends are mortal ; they are our's to-day, and dead to-morrow; they are our delight to-day, and our sorrow or horror to-morrow: but our God is immortal. Our houses may be burned ; our goods may be consumed or stolen; our clothes will be worn out; our treasure here may le corrupted: but our God is unchangeable, the same for ever. Our laws and customs may be changed; our governors and privileges changed ; our company, and employments, and habitation changed : but our God is never changed. Oar estates may change from riches Of the Knowledge of God. 79 to poverty, and our names that were honored may incur disgrace; our health may quickly turn to sickness, and our ease to pain: but still our God is unchang-eable for ever. Our friends are inconstant and may turn our enemies; our peace may be changed into war, and our liberty into slavery: but our God doth never change. Time will change customs, families, and all things here : but it changeth not our God. The ■creatures are all but earthen metal, and quickly dashed in pieces ; our comforts are changeable ; ourselves are changeable and mortal : but so is not our God. 3. And it should teach us to draw as near to God as we are capable, by unchangeable fixed resolutions, and constancy of endeavours; and to be still the same as we are at the best. 4. It should move us also to be more desirous of passing into the state of immortality, and to long; for our unchan2:eable habitation, and our immortal, incorruptible bodies, and to possess the kincrdom that cannot be moved. Heb. xii. 28. And let not the mutability of things below much trouble us, while our rock, our portion, is unmoveable. God waxeth not old: heaven doth not decay by duration : the glory of the blessed shall not wither, nor their sun set upon them, nor their day have any night ; nor any mutations or commotions disturb their quiet possessions. O love and long for immortality and incorruption ! 80 Of the Knowledge of God. CHAPTER VIL 6. Having spoken of the effects of tlie attri- butes of God's essence as such, we must next speak of the effects of his three great attributes which some call subsistential, that is, his omni- potency, understanding and will; or his infinite power, wisdom and goodness : by which it hath been the way of the schoolmen and other divines to denominate the three persons, not without some comitenance from scripture phrase. The Father they call the infinite power of the God- head; and the Son, the wisdom and word of God, and of the Father : and the Holy Ghost, the love and goodness of God, of the Father and Son. But that these attributes of power, understanding and will, or power, wisdom and goodness, are of the same importance with the terms of personality, Father, Son, and Holy Ghost, we presume not to afl[irm. It sufficeth us, 1. That God hath assumed these attributes to himself in Scripture. 2. And that man, who beareth the natural image of God, hath power, understanding and will; and as he beareth the holy moral image of God, he hath a power to execute that which is good, and wisdom to direct, and goodness of will to determine for the execution : and so while God is seen of us in this glass of man, we must conceive of him after the image that in man Of the Knowledge of God. 81 appeareth to us, and speak of him in the language of man, as he doth of himself. And first, the almig^htiness of God must make these impressions on our souls. 1. It must pos- sess the soul with very awful reverend thoughts of God ; and fill us continually with his holy fear. Infinite greatness and power, must have no common careless thoughts, lest we blaspheme him in our minds, and be guilty of contempt. The dread of the heavenly majesty should be still upon us ; and we must be in his fear all the day long. Prov. xxiii. 17, Not under that slavish fear that is void of love, as men fear an enemy, or hurtful creature, or that which is evil: for vre have not such a spirit from the Lord, nor stand in a relation of enmi-ty and bondage to him: bat reverence is necessary; and from thence a fear of sinning and displeasing so great a God. The fear of the Lord is the beginning of wisdom. Prov. i. 7. ix. 10. Ps. cxi. 10. By it men depart from evil. Prov. xvi. 6. Sin is for want of the fear of God. Luke xxiii. 40. Prov. iii. 7. Jer. v. 24. Lev. XXV. 36. The fear of God is often piit for the whole new man, or all the work of grace within us, even the principle of new life. Jer. ii. 1:9. xxxii. 40. And it is often put for the whcle work of religion or service of God. Ps. xxxiv. 11. Prov. i. 29. Ps. cxxx; 4. xxxiv. 9. And therefore the godly are usually denominated, such as fear God. Ps. xv. 4. xxii. 23. cxv. 11, 13. cxxxv. 20. xxxiv. 7, 9. &c. The godly e3 82 Of the Knoioledge of God, are devoted to the fear of God. Ps. cxix. 38. It is our sanctifying the Lord in our hearts, that he be our fear and dread. Isa. viii. 13. If we fear him not, we take him not for our master. Mai. i. 6. Evangelical grace excludeth not this fear, Luke xii. 5. Though we receive a kingdom that cannot be moved, yet must our acceptable service of God be with reverence and godly fear. Heb. xii. 28. With fear and trembling we must work out our salvation. Phil. ii. 12. In fear we must pass the time of sojourning here. 1 Pet. i. 17. In it we must converse together. Eph. v. 4. Yea holiness is to be perfected in the fear of God, 2 Cor. vii. 1. and that because we have the pro- mises. The most prosperous churches walk in this fear. Acts ix. 31. It is a necessary means of preventing destruction, Heb. xi. 7. and of attain- ing salvation, when we have the promises. Heb. iv. 1 . God puts this fear in the hearts of those that shall not depart from him. Jer. xxxii. 40. See therefore, that the greatness of the Almighty God possess thy soul continually with his fear. 2. God's almightiness should also possess us with holy admiration of him, and cause us in heart and voice to magnify him. Oh what a pov/er is that which made the world of nothing ! which upholdeth the earth without any founda- tion but his will ! which placed and maintaineth all things in their order in heaven and earth ! which causeth so great and glorious a creature as the sun, that is so much bigger than all the Of the Knowledge of God. 83 earth, to move so many thousand miles in a few moments, and constantly to keep its time and course! that giveth its instinct to every brute, and causeth every part of nature to do its office ! By his power it is that every motion of the crea- ture is performed, and that order is kept in the kingdoms of the world. Jer. xxxii. 17, 18, 19. " He made the heaven and the earth by his great power and stretched out arm, and nothing is too hard for him : the great, the mighty God, the Lord of Hosts is his name ; great in counsel, and mighty in works." Neh. ix. 32. " The great, the mighty, the terrible God." Ps. cxxxvi. 4. To him therefore that alone doth great wonders we must give the greatest praise. " O how great are his works, and his thoughts are very deep." Ps. xcii. 5. *^ Great is our Lord and of great power." Ps. cxlvii. 5. ^* And therefore in Zion must he be great." Ps. xcix. 2. And his great and terrible name must be praised. 3. In the church where he is known, must his name be great. Ps. Ixxvi. 1. For we know that the Lord is great, and our God is above all Gods. Ps.cxxxv. 5. His saints delight to praise his greatness, Ps. civ. 1 — 4. " Bless the Lord, O my soul ! O Lord my God thou art very great : thou art clothed with honor and majesty, who covereth thyself with light as with a garment, who stretchest out the heavens like a curtain, who layeth the beams of his chambers in the waters, who maketh the clouds his chariot, who 84 Of the Knozdedge of God. walketh upon the wings of the wind, who maketh his angels spirits, his ministers a flame of fire, &c/' From almightiness all things have their being, and therefore must honor the Almighty. Rev. i. 8, ** I am Alpha and Omega, the begin- ning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty." Rev. xv. 3, They that magnify the Lord with the song of Moses and of the Lamb, say ** Great and marvellous are thy works, O Lord God Almighty ; j ust and true are thy ways thou King of Saints." IL The almightiness of God must imprint upon our souls a strong and steadfast confidence in him, according to the tenor of his covenant and promises. Nothing more certain than that impo- tency and insufficiency will never cause him to fail us or to break his word. O what an encou- ragement is it to the saints, that they are built on such an impregnable rock, and that omni- potency is engaged for them! And O what a shame is this to our unbelief, that ever we should distrust omnipotency ! If God be almighty, L Remember in thy greatest wants, that there is no want but he can easily and abundantly supply. 2. Remember in thy greatest sufferings, pains, or dangers, that no pain is so great which he cannot mitigate and remove, and no danger so great from which he is not able to deliver thee. The servants of Christ dare venture on the Of the Knowledge of God, 85 flames, because they trust upon the Almighty, Dan. iii. 16*— 18. In confidence on onniipotency they dare stand against the threatenings of the greatest upon earth. " We are not careful," said those three believers to the king, " to answer thee in this matter : if it be so, our God whom we serve is able to deliver us," 8cc. He that is afraid to stand upon a slender bow, or upon the unstable waters, is not afraid to stand upon the earth ; and he that is afraid of robbers when he is alone, is bolder in a conquering army. What will man trust, if he distrust omnipotency ? Where can we be safe, if not in the love, the covenant, the hands of the Almighty God? When storms and winds had feared the disci- ples, lest they should be drowned when Christ was in the ship, their sin was aggravated by the presence of their powerful Lord, whose mighty works they had often seen, " Why fear ye," saith he, '' O ye of little faith !" Matt. viii. 26. Cannot he rebuke our winds and waves ! and will not all obey the rebukes of the Almighty ? When thou hast a want that God cannot supply, or a sickness that he cannot cure, or a dano-er that he cannot prevent, then be thou fearful, and distrust him and spare not. 3. Remember also in thy lowest state, and in the church's greatest sufferings or dangers, that the Almighty is able to raise up his church or thee even in a moment. If you say, that it is true God can do it, but 86 Of the Knowledge of God. we know not whether he will ; I answer, I. I shall shew you in due place, how far he hath revealed his will for such deliverances. In sum, we have his promise, that all things shall work together for our good. Rom. viii. 28. and what would we have more ? Would you have that which is evil for you ? II. At present, see that omnipotency do esta- blish thy confidence so far as it is concerned in the cause. As 1. Be sure that no work is too hard for the Almighty ; do not so much as in the thoughts of thy heart make question of his power, and say with those unbelievers, Psalm ixxviii. 19, 20, ** Can God furnish a table in the wilderness ? Can he give bread also ? Can he provide flesh?" If really thou distrust not the power of God, believe then the most difficult or improbable things, as well as the easiest and most probable, if God reveal or promise them. The resurrection seemeth improbable to impotent man; but God hath promised it; and nothing is difficult to omnipotency. The calling of the Jews ; the ruin of the Turk ; the downfall of the Pope ; the unity of Christians, do all seem to us unlikely things; but all things to God are not only possible, but easy. He is at no more labor to make a world, than to make a straw, or make a fly. " Whatsoever pleased the Lord, that did he in heaven and earth, in the sea and in the depths." Ps. cxxxv. 6. Dost thou think it improbable that ever all thy sins should be con- Of the Knowledge of God, 87 quered ? and that ever thy soul should live with Christ among the holy saints and angels? and that ever thy body that must first be dust, should shine as the stars in the firmament of God? And why doth it seem to thee improba- ble? Is it not as easy to God as to cause the earth to stand on nothing, and the sun to run its daily course ? If God had promised thee to live a day longer, or any small and common things, thou couldst then believe him; and is it not as easy to him to advance thee to everlasting glory, as to cause thee to live another hour, or to keep a hair of thy head from perishing ? Sin is too strong for thee to overcome; but not for God. Death is too strong for thee to conquer; but not for Christ. Heaven is too high for thee to reach by thy ovv^n strength; but he that is there, and prepared it for thee, can take thee thither. Trust God, or trust nothing: he that cannot trust in him, shall despair for ever ; for all other confidence will deceive him. '* They that know his name, will put their trust in him; for the Lord hath not forsaken them that seek him." Ps. ix. 10. " All those that trust in him shall rejoice, and ever shout for joy, because he defend eth them." Ps. V. 11. " Blessed is the man that maketh the Lord his trust, and respecteth not the proud, nor such as turn aside to lies." Ps. xl. 4. *' Whoso putteth his trust in the Lord shall be safe." Prov- xxix. 25. O what hath almio'htiness done in the world ! and what for 88 Of the Knowledge of God. the church ! and what for thee ! and yet wilt thou distrust him ? " O how great is the good- ness that he hath laid up for them that fear him ; which he hath wrought for them that trust in him before the sons of men!" Ps. xxxi. 19. *' The Lord redeemeth the souls of his servants, and none of them that trust in him shall be desolate." Ps. xxxiv. 22. Are thy straits too great? thy work too hard? " Commit thy way unto the Lord; trust also in him, and he shall bring it to pass." Ps. xxxvii. 5. In thy lowest state look up to the Almighty, and say, ** What time I am afraid I will trust in thee : in God have I put my trust ; I will not fear what man can do unto me." Ps. Ivi. 3, 4. " The Lord is my rock, and my fortress, and my dehverer: my God, my strength, in whom I will put my trust : my buckler, and the horn of my salvation, and my high tower," Ps. xviii. 2. He is a buckler to all that trust in him. '' Some trust in chariots, and some in horses ; but we will remember the name of the Lord our God." Ps. XX. 7. Trust not in the creature ; that is, in vanity and infirmity. There is not almightiness in man, or any creature. " It is better therefore to trust in the Lord, than to put confidence in man : it is better to trust in the Lord, than to put confidence in princes." Ps. cxviii. 7, 8. What a working passage is that, Jer. xvii. 5 — 7, " Thus saith the Lord, cursed be man that trust- eth in man, and maketh flesh his arm, and whose Of the Knowledge of God. 89 heart departeth from the Lord ! For he shall be Hke the heath in the deserts, and shall not see when good cometh. Blessed is the man that trusteth in the Lord, whose hope the Lord is; for he shall be as a tree planted by the waters, and that spreadeth out her roots by the river, and shall not see when heat cometh — " 2. Trust also in God, as one that is assured that no enemy is too strong for the Almighty ; Alas! what is an army of dust to omnipotency? If the Lord do but arise, his enemies will be scattered, and they that hate him will flee before him ; as smoke is driven away, and as wax melteth before the fire, the wicked shall perish at the presence of the Lord. Ps. Ixviii. 1, 2. While the Lord of hosts is for us, we need not fear if hosts come against us ; at worst they can but kill our bodies ; and greater is he that is in us, than he that is in the world. 1 John iv. 4. Oh what a match have the miserable enemies of the church! what a work do they undertake! what a desperate attempt do they enterprize, to strive against heaven, and overcome omnipotency ! 3. Trust in the Lord, as one that believeth that no means or instruments are too small or weak for almightiness successfully to use. No matter who the instrument be, how mean, and weak, and despicable, if it be but an almighty hand that uses it, A few poor fishermen and despised people shall pull down satan's kingdom in the world, and conquer the greatest, and 90 Of the Knowledge of God. bring in the nations to the faith, if omnipotency be with them. 4. The almightiness of God must fill our hearts with courage and resolution in his cause, and make us go on with greatest alacrity in his work. Though we must be doves and lambs for innocency and meekness, yet must we be soldiers for valour and stabiUty. Shall we flag or shrink that have omnipotency on our side ? Whoever scorneth thee, hateth thee, threatneth thee, imprisoneth thee, is not the Almighty enough to set against them all for thy encou- ragement ? 5. The almightiness of God must be the comfort of all that have interest in him. O did the blind world but see him that is omnipotent, or know the strength that is engaged for the weakest saint, they would soon see which is the stronger side, and which to cleave to for their security. O blessed people that have the Almighty on their side, and engaged with them against their enemies, and to do their works, and answ^er their desires ! How can any of them perish, when the Almighty is engaged for their salvation? The Father is greater than all, and none shall take them out of his hands. John x. 29. How glad would men be in the beginning of a war to know which side will provt the stronger, that they may join with that. Can the side that God is on be conquered? If you are wise, observe what cause is his, and let that Of the Knowledge of God. 91 be yours. It is hard to kick against the pricks; woe to those souls that the Almighty is against, and that dash themselves on the rock that they should build on. CHAPTER VIII. 7. The next attribute that must work upon us, is the infinite wisdom, or omniscience of God. Psa. cxlvii. 5. " His understanding is infinite." And the impressions that this should make upon our souls are these. 1. Delight in wisdom, that you may in your places be like to God. The new man is renewed in knowledge after the image of him that created him. Col. iii. 10. If God be infinitely wise, those then are the most excellent that are the wisest. Ignorance is the soul's blindness, and the privation of the image of God on the under- standing. " Wisdom excelleth folly, as far as light excelleth darkness." Ecc. ii. 13. To desire as Adam did any of that knowledge that God hath reserved to himself, or is unnecessary for us, is not indeed to be wise in our desires: unne- cessary knowledge is but a trouble. But to know the Lord and his revealed will, and the way of life, is the light and glory of our minds. He that hath lost his eye-sight, hath lost his principal natural delight, and is as out of the world while 92 Of the Knowledge of God. he is in it. And the ignorant souls that are void of the heavenly illumination, must needs be void of the delights of grace : and though they live in the visible church, where the beauty of holiness is the excellency of the saints, yet they do not see this beauty, but are like the infidels that are out of the church while they are in it. The blind are in continual danger; they know not where they set their feet; and they know not when to be confident, nor when to fear ; some- times they are afraid where there is no cause, because there may be cause for ought they know; and sometime they are fearless at the very brink of death, and little think of the evil that they are near. Why do our poor deluded people so boldly live in an unconverted state, but because they know not where they are? Why do they so carelessly lie down and rise in an unsanctified condition, unpardoned, unready for death and judgment, and under the condem- nation of the law, but because they know not the misery or danger in which they stand ? Why do they go on so carelessly and wilfully in sin, and despise the counsel of their teachers and of the Lord, and take a holy life as needless, but because they know not what they do ? Men could not go so quietly or merrily to hell, with their eyes open, as they do when they are shut by ignorance. Whence is it that such multi- tudes are still ungodly, under all the teachings .and warnings of the Lord, but because " They Of the Knowledge of God, 93 have their understandings darkened, being alien- ated from the life of God by the ignorance that is in them, because of the blindness of their heart: and therefore many being past feeling have given themselves over to laciviousness, to work all uncleanness with greediness?" Eph. iv. 18, 19. Sin is the fruit of folly, and the greatest folly ; they are fools that make a jest of it. Pro v. xiv. 9. And it is for w^t of wisdom that they die. Prov. x. 21. and i. 32. The ignorant are prisoners to the prince of darkness. Eph. vi. 12. and v. 8. Knowledge is despised by none but fools. Prov. i. 7, 22. The conquest of so many subtle enemies, the performance of so many spiritual duties, which we must go through if we will be saved, are works too hard for fools to do. The saving of a man's soul, is a work that requireth the greatest wisdom. And there- fore the illumination of the mind, is God's first work in the conversion of a sinner. Acts xxvi. 18. Eph. i. 18. If infinite wisdom communicate to you but the smallest beam of heavenly light, it will change your minds, and make you other men than before, and set you on another course ; wisdom wiil be your guide, and keep you in safe paths ; it will cause you to refuse the evil, and to choose the good ; it will shew you true happiness, and the way to obtain it; it will cause you to foresee the evil, and escape it, when fools go on and are destroyed. Prov. xxii. 3. Wis- dom will teach you to know the season, and 94 Of the Knowledge of God, redeem your time, and walk exactly, when folly will leave you to too late repentance. Eph. v. 15, There is not a soul in hell but was brought thither by sinful folly ; nor is there a soul in heaven, (of them at age) but by heavenly wis- dom was conducted thither. In worldly matters the wicked may seem wisest ; and many a saint may be very ignorant: but when you see the end, you will all confess that those were the wise men that had wisdom to repel temptations, and to refuse the enticing baits of sin, and to make sure of everlasting joys. O therefore apply your hearts to wisdom ! Go to Christ for it, who is the wisdom of God, 1 Cor. i. 24. and is appointed by him to be our wisdom. 1 Cor. i. 30. He will teach it you, who is the best master in the world, so you will but keep in his school, that is his church, and will humbly learn as little children, and apply yourselves submissively to his Spirit, word and ministers : ask wisdom of God, that giveth libe- rally, and upbraideth not with former ignorance. James i. 5. Think not any pains in holy means too much to get it. Prov. ii. 1 — 6. " If thou wilt receive the words of God, and hide his commandments with thee, and incline thy heart to wisdom, and apply it to understanding; yea if thou criest after knowledge, and liftest up thy voice for understanding; if thou seekest her as silver, and searchest for her as for hid treasures, then shalt thou understand the fear of the Lord, Of the Knowledge of God, 95 m\d find the knowledge of God ; for the Lord giveth wisdom ; out of his mouth is knowledge and understanding," And fear not being a loser by thy cost or labor. For " happy is the man that findeth wisdom, and the man that getteth understanding:: for the merchandise of it is better than silver, and the gain thereof than of fine gold: she is more precious than rubies, and all the things thou canst desire, are not to be compared to her; her ways are ways of pleasantness, and all her paths are peace — " Prov. iii. 13—18. 2. The infinite wisdom of God, must resolve you to take him for your principal teacher, counsellor, and director in all your undertakings. Who would go seek the advice of a fool, when he may have infallible wisdom to direct him? In a work of so great difficulty and concernment, a work that hell and earth and flesh opposeth ; a work that our everlasting state dependeth on, I think it behoveth us to take the best advive that we can get. And who knoweth the will of God like God? or who knoweth the certain means of salvation like him that is the author and giver of salvation? Would you know whether it be best to live a mortified holy life ? Who shall be your counsellor? If you advise with your flesh, you know that it would be pleased. If you advise with the world of wicked men, you know that they would be imitated, and judge as they are; and are not like to be 96 Of the Knowledge of God, wise for you, that are so foolish for themselves* as to part with heaven for a merry dream. If you advise with the devil, you know he would be obeyed, and have company in his misery. You can advise with none but God,, but such as are your enemies. And will you ask an enemy, a deadly enemy, what course you should take to make you happy? Will you ask the devil how you may be saved ? or will you ask the blind ungodly world, what course you should take to please the Lord ? or will you ask the flesh, by what means you may subdue it and become spiritual? If you take advice of scrip- ture, of the spirits of a holy well informed minister, or christian, or of a renewed well informed conscience, I take this for your advis- ing with the Lord; but besides these that are his mouth, you can ask advice of none but enemies. But if they were never so much your friends, and wanted wisdom, they could but ignorantly seduce you. And do you think that any of them all, is as wise as God? It is the constant course of a worldly man to advise with the world, and of carnal men to advise with the flesh; and therefore it is that they are hurried to perdition. The flesh is brutish, and will lead you to a brutish life, and if you live after il, undoubtedly you shall die. Rom. viii. 13 ; and if you sow to it, you shall but reap corruption^ Gal. vi. 6. 7. If you are tempted to lust, will you ask the flesh that tempteth you whether you Of the Knowledge of God, 97 should yield? If the cup of excess be offered to you, or flesh-pleasing feasts prepared for you, will you ask the flesh whether you should take them or refuse them ? You may easily know what counsel it will give you. The counsel of God, and of your flesh are contrary, and there- fore the lives of the carnal and spiritual man are contrary. And will you venture on the advice of a brutish appetite, and refuse the counsel of the all knowing God? such as is your guide and counsellor, such will be your end. Never man miscarried by obeying God : and never man sped well by obeying the flesh : God leadeth no man to perdition, and the flesh leadeth no man to his salvation. God's motions are all for our eternal good, though they seem to be for our temporal hurt : the motions of the flesh are for our eternal hurt, though at present they seem to be for our corporal benefit. If at any time you be at a loss, and your carnal friends, or your commodity or pleasure adviseth you one way, and the word of God and his faithful ministers advise you another way, use but your reason well, and consider whether God or those that contradict him be the wiser, and accordingly suit your practice. Alas! man, thy friend is ignorant and knows not what is good for himself. Thy flesh is ignorant, and knows not what is good for thy soul! but God knaweth all things. Your flesh and friends do feel what pleaseth them at present, and judge accordingly; but what will 08 Of the Knowledge of God, be hereafter they understand not, or consider not t but God knovveth as well what will be as what is : he counselleth you a& one that knoweth how your actions will appear at last, and what it i& that will save you or undo you to all eternity. If you be but sick, it is two to one but the counsel of your physician and of your appetite will differ* And if you will obey your physician before your appetite, for your health or life, should you not obey God before it for your salvation? Do you. think in your consciences that any that persuade you to a careless worldly fleshly life, are as wise as God that persuadeth you to the contrary? you dare not say so much with your tongues \ and yet the most dare say so with their lives^. O how justly do the ungodly perish, that deliberately choose a brutish appetite, a malignant w^orld,. and a malicious devil, as a wiser or fitter con- ductor than the Lord ! But blessed is the man that walketh not in the counsel of the ungodly, but his delight is in the law of the Lord. Ps. i. 1,2. And woe to the ungodly that reject and set at nought the counsel of the Lord, Prov. i. 25. 30. Luke vii. 30. and will have none of it ! that wait not for his counsel, Ps. cvi. 13. that rebel against the words of God, and con- temn the counsel of the Most High. Ps. cvii. 11. And woe to them that take counsel against the Lord and his Christ, that they may break asun- der his bonds, and cast away his obligations. Ps. ii. 1 — 3. And woe to them that are given Of the Kno7Dledge of God. ^9 ^p to the lusts of their own hearts, and to ^valk in their own counsels, Ps. Ixxxi. 12. for by their own counsels shall they fall. Ps. v. 10. But had they hearkened to the Lord, and walked in his way, with the fulness of his blessings would he have satisfied them, Ps. Ixxxi. 13, 16. Eesolve, therefore, whatever the flesh or the world say, that the testimonies of God shall be your ^counsellors ; Ps. cxix. 24. and bless the Lord that giveth thee counsel, Ps. xvi. 7. for his counsel is infallible ; having guided thee by his counsel, he will bring thee to his glory, Ps. Ixxiii. 24. 3. The infinite wisdom of God, must resolve the soul to rest in his determinations. We are most certain that God is not deceived. Though •all men seem liars to you, let God be true : for it is impossible for him to lie. Heb. vi. 18. If our reason be to seek, so is not God. When we are saying, with Nicodemus, how can these things be ? God knoweth how : and it is enough for us to know that they are so. If infinite wisdom say the word, believe it, though all the world contra- dict it. Though proud unbelievers say, that the words of God are improbable, let them know that God is not at a loss, whenever men's dark understandingfs are at a loss : the sun is not taken xDut of the firmament, whenever a man closeth or loseth his eyes. What! will tliose cavillers puz- zle the Almighty ! Will they pose Omniscience ! Doth it follow that the course of the planets, and f2 100 Of the Knowledge of God, the heavens, and all the creatures are out pf order, if these silly moles understand not the order of them? No more will it follow that any word of God is false, or any rule of God is crooked, because they see not its truth and rec- titude. Shall dust and ashes judge the Lord? who hath been his counsellor? and with whom hath he advised for the making, redeeming or governing of the world ? There is no rest to an inquisitive soul but in the infinite wisdom of the Lord. Find once that it is his word, and inquire no further. It is madness to demand a further proof. As all goodness is comprised in his will and love ; so all truth is comprised in his wisdom and revelations. There are no arguments but what are lower and subordinate to this. And therefore if thy reason be at a loss as to the cause or manner, yet hast thou the greatest reason to believe that all is just and true that proceedeth from the wisdom of the Lord. If flesh and blood and all the world gainsay it, yet rest in the word of God. 4. And that is the next effect that God's omniscience should have upon our minds. Take all the sayings of men as folly that are against the Lord. Let them be high or low, learned or I nlearned, if they contradict the God of infinite wisdom, take it but as the words of a distracted man. Did you ever meet with any man of them, that durst say he was wiser than God himself? Herod, that was eaten to death with vermin, was Of the Knoivkdge of God, 101 applauded by the flattering crowd, but with this acclamation. It is the voice of a God, and not of a man. Acts xii. 22. And will you say of any man that he is wiser than God ? If you dare not say so, how dare you hear them and believe them against the word of God ? How dare you be drawn from a holy life, or from a self-denying duty, or from the truth of God, by the words of' a man, yea perhaps of a very sot, that speaks against the word of God ? To the law, and to the testimony : if they speak not according to these, it is because there is no light in them. Isa. viii. 20, 5. The infinite wisdom of God, should esta- blish our confidence concerning the fulfilling of all his word. He will not fail for want of knowledge : when he spoke that prophesy, that promise, or that threatening, he perfectly knew all things that would come to pass, to all eternity. He knew therefore what he said when he gave out his word, and therefore will fulfil it. Heaven and earth may pass away, but one iota or tittle of his word shall not pass away till all be accomplished. Matt. v. 18. 6. And from the infinite wisdom of God, the church must be encouraged in its greatest straits, and against all the cunning subtlety of their enemies. Are we ever in such straits, that God knows not how to bring us out ? when we see no way for our deliverance, doth it follow that be jsees none? If cunning serpents are too subtle F 3 102 Of the Knowledge of God, • for us, do we think that they can overwit the Lord? what had become of us long ago, if God had not known whatever is plotted at Rome, or Spain, or hell against us? If he knoweth not of all the consultations of the conclave, and of all the contrivances of Jesuits and friars ; and of all the jugglings of the masked emissaries; if God had not known of Vaux and his powder mine, it might have blown up all our hopes. ■But while we know that God is in their councils, •and heareth every word they say, and knoweth every secret of their hearts, and every mischief which they enterprise, let us do our duty, and rest in the wisdom of our great protector, v/ho v/ill prove all his adversaries to have played the fools : for as sure as his omnipotency shall be glorified by overtopping all opposing powers, so sure shall his infinite wisdom be glorified, by ■conquering and befooling the wisdom that is against him. 7. Lastly, if God be infinite in knowledge, it must resolve us all to live accordingly. O remember, whatever thou thinkest, that God is acquainted with all thy thoughts. And wilt thou feed on lustful, or covetous, or malicious, or unbelieving thoughts, in the eye of God? liemember in thy prayers and every duty, that he knows the very frame of all thy affections; and the manner as well as the matter of thy services. And wilt thou be cold and careless in the sight of God ? O remember in thy secretest Of the Knowledge of God. 103 sins, and thy works of darkness, that nothing is unknown to God ; and that before him thou art in the open light. And fearest thou not the face of the Almighty ? Wilt thou do that when he knoweth it, that thou wouldst not do if man did know ? He knows whether thou deceive thy neighbour, or deal uprightly ! defraud not there- fore ; for the Lord is the avenger. 1 Thes. iv. 6. Do nothing that thou wouldst not have God to know. For certainly he knoweth all things. Shall he not see that made and illuminateth the eye ? and shall he not hear that made both tongue and ears ? and shall he not know that giveth us understanding and by whom we know? Ps. xciv.'S— 10. And let this be thy comfort in thy secret duties. He that knoweth thy heart, will not overlook the desires of thy heart, though thou hadst not words as thou desirest to express them. And he that knoweth thy uprightness, will justify thee, if all the world condemn thee. He that seeth thee in thy secret alms, or prayers, or t^ars, will openly reward thee. Matt. vi. 4. 6. Let this also comfort thee under all the slanders of malicious or misinformed men. He that must be thy judge and theirs, is acquainted with the truth : who will certainly bring forth thy righte- ousness as the light, and thy judgment as the noon day. Ps. xxxvii. 6. O how many souls are justified with the omniscient God that are condenmed by the malignant world ! and how 104 Of the Knowledge of God, many blots will be wiped off before the world at the day of judgment, that here did lie upon the names of faithful upright men! O how many hypocrites shall be then disclosed ! and what a cutting thought should it be to the dissembler, that his secret falsehood is known to God ! and when he hath the reputation that he sought with men, he hath his reward ! Matt. vi. 2. for it is a sadder reward that God will give him. CHAPTER IX. 8. The next of God's attributes that must make its impress on the soul, is his infinite goodness. The denomination of goodness (as all other his attributes) is fetched from, and suited to the capacity or affections of the soul of man. That which is truly amiable is called good. Not as if there were no goodness, but what is a means to man's felicity, as some most sottishly have affirmed : for our end and felicity itself, and God as he is perfect and excellent in him- self, is more amiable than all means. In three respects therefore it is that God is called good, or amiable to man. I. In that he is infinitely excellent and perfect in him- self. For the love of friendship is a higher love than that of desire. And the most perfect sort of love, is that which wholly carrieth the lover Of the Knowledge of God, 105 from himself to the perfect object of his love* The soul delighteth to contemplate excellency, when the excellency itself, and not the delight, is the ultimate end of that desire and contem- plation. II. God is called good as he is the pattern and fountain of all moral s;ood. As he maketh us righteous holy laws, commanding moral good, and forbidding and condemning evil. And thus his goodness is his holiness and righteousness, his faithfulness and truth. III. God is called good, as he is the fountain of all the creature's happiness, and as he is bountiful and gracious and ready to do good, and as he is the felicitating end and object of the soul. And this infinite goodness must have these effects upon us. 1. It must possess us with a superlative love to God. This blessed attribute is it that makes us saints indeed, and maketh that impression on us, which is as the heart of the new creature. It is goodness that produceth love. And love is that grace that closeth with God as our happiness and end, and is the felicitating enjoying grace. Without it we are but as sounding brass, or tinkling cymbals, whatever our gifts and parts may be. 1 Cor. xiii. Love is the very excellency of the soul, as it closeth with the infinite excellency of God. It is the very felicity of the soul, as it enjoyeth him that is our felicity. Most certainly the prevailing love 106 Of the Knowledge of God, of Godi is the surest evidence of true sanctifica- tion» He that hath most love, hath most grace ; and is the best and strongest christian : and he that hath least love, is the worst or weakest. Knowledge and faith are but to work our hearts to love; and when love is perfect they have done their work. 1 Cor. xii. 31. and xiii. 8, 9, 10, 13. Teaching and distant revelations will not be for ever ; and therefore such knowledge and faith as we have now, will not be for ever. But God will be for ever amiable to us, and therefore love will endure for ever. The good- ness of God is called love, and as God is love, so he that dwelleth in love doth dwell in God^ and God in him. 1 John iv. 16. The knowledge of divine goodness makes us good, because it maketh us love him that is good. It is love that acteth most purely for God. Fear is selfish, and hath somewhat of aversation. Though there be no evil in God for us to fear, yet is there such good in him that will bring the evil of punishment upon the evil ; and this they fear. But love doth resign the soul to God, and that in the most congruous acceptable manner. Make it therefore your daily work to possess your souls with the love of God. Love him once, and all that he saith and doth will be more acceptable to you : and all that you say or do in love, will be more acceptable unto him. Love him and you] will be loth to offend him: you will be desirous to please him : you will be Of the Knowledge of God, 107 satisfied in his love. Love him and you may be sure that he loveth you. Love is the fulfil- ling of his law. Rom. xiii. 10. And that you may love him, this must be your work to believe and contemplate his goodness. Consider daily of the infinite goodness or amiableness of his nature, and of his excellency appearing in his works, and of the perfect holiness of his laws. But especially see him in the face of Christ, and behold his love in the design of our redemption, in the person of the Redeemer, and in the promises of grace, and in all the benefits of redemption. Yea look by faith to heaven itself, and think how you must for ever live in the perfect blessed love of infinite enjoyed goodness. As it is the knowledge and sight of gold, or beauty, or any other earthly vanity that kindleth the love of them in the minds of men; so is it the knowledge and serious contemplation of the goodness of God that must make us love him, if ever we will love him. 2. The goodness of God must also encourage the soul to trust him. For infinite good will not deceive us. Nor can we fear any hurt from him, but what we wilfully bring upon ourselves. If I knew but which were the best and most loving man in the world, I could trust him above all men : and I should not fear any injury from him. How many friends have I that I dare trust with my estate and life, because I know 108 Of the Knowledge of God. that they have love and goodness in their low degree ! And shall I not trust the blessed God, that is love itself and infinitely good? What- ever he will be in justice to the ungodly, I am sure he delighteth not in the death of sinners, but rather that they turn and live ; and that he vf'iW not cast off the soul that loveth him, and would fain be fully conformed to his will. It cannot be that he should spurn at them that are humbled at his feet, and long, and pray, and seek,- and nrourn after nothing more than his grace and iove! Think not of God as if he were scanter of love and goodness than the creature is: if you have high and confident thoughts of the goodness and fidelity of any man on earth, and dare quietly trust him with your life and all ; see that you have much higher thoughts of God, and trust him with greater confidence, lest you set him below the silly creature in the attributes of his goodness, which his glory and your happiness require you to know. 3. The infinite goodness of God must call off our hearts from the inordinate love of all created good whatever. Who would stoop so low as earth, that may converse with God? And who would feed on such poor delights that hath tasted the graciousness of the Lord ? Nothing more sure than that the love of God doth not reign in that soul, where the love of the world, or of fleshly lust, or pleasure reigneth. Of the Knowledge of God. 109 1 John ii. 15. Had worldlings, or sensual or ambitious men, but truly known the goodness of the Lord, they could never have so fallen in love with those deceitful vanities. If we could but open their eyes to see the loveliness of their Redeemer, they would soon be weaned from other loves. Would you conquer the love of riches, or honour, or any thing else that cor- rupteth your affections? O try this sure and powerful way ! Draw nigh to God, and take the fullest view thou canst, in thy most serious meditation, of his infinite goodness, and all things else will be vile in thy esteem, and thy heart will soon contemn them and foro-et them, and thou wilt never doat upon them more. 4. The infinite goodness of God, should increase repentance, and win the soul to a more resolute cheerful service of the Lord. O what a heart is that which can offend, and wiifullv offend so good a God • This is the odiousness of sin, that it is an abuse of an infinite good. This is the most heinous damning aggravation of it, that infinite goodness could not prevail with wretched souls against the empty flattering world! but that they suffered a dream and sha- dow to weigh down infinite goodness in their esteem. And is it possible for worse than this to be found in man? He that had rather the sun were out of the firmament, than a hair were taken off his head, were unworthy to iste the light of the sun : and surely he that will 110 Of the Knowledge of God. turn away from God himself to enjoy the plea- sures of his flesh, is unworthy to enjoy the Lord. It is bad enough that Augustine in one of his epistles saith of sottish worldly men, that they had rather there were two stars fewer in the firmament, than one cow fewer in their pas- tures, or one tree fewer in their woods or grounds : but it is ten thousand times a greater evil that every wicked man is guilty of, that will rather forsake the living God, and lose his part in infinite goodness, than he will let go his filthy and unprofitable sins. O sinners, as you love your souls, despise not the riches of the goodness, and forbearance, and long suffering of the Lord ; but know that his goodness should lead you to repentance. Rom. ii. 4. Would you spit at the sun? Would you revile the stars? Would you curse the holy angels ? If not, O do not ten thousand fold worse, by your wilful sinning against the infinite goodness itself. But for you, christians, that have seen the amiableness of the Lord, and tasted of his perfect goodness, let this be enough to melt your hearts, that ever you have wilfully sinned against him. O what a good did you contemn in the days of your unregeneracy, and in the hour of your sin! Be not so ungrateful and disingenuous as to do so again. Remember, whenever a temptation comes, that it would entice you from the infinite good; ask the tempter, man or devil, whether he hath more Of the Knowledge of God, 1 1 1 than an infinite good to offer you; and whether be can outbid the Lord for your affection. And now for the time that is before you, how cheerfully should you address yourselves unto his service; and how delightfully should you follow it on from day to day! What manner of persons should the servants of this God be, that are called to nothing but what is good! How good a master! how good a work! and how good company, encouragements, and helps! and how good an end! All is good, because it is the infinite good, that we serve and seek. And shall we be loitering unprofit- able servants? 5. Moreover, this infinite goodness should be the matter of our daily praises. He that cannot cheerfully magnify this attribute of God, so suitable to the nature of the will, is surely a stranger to the praises of the Lord. The goodness of God should be a daily feast to a gracious soul, and should continually feed our cheerful praises, as the spring or cistern fills the pipes. I know no sweeter work on earth, nay T am sure there is no sweeter, than for faithful sanctified souls, rejoicingly to magnify the goodness of the Lord, and join together in his cheerful praises. O christians, if you would taste the joys of saints, and live like the redeemed of the Lord indeed, be much in the exercise of this heavenly work, and with holy David, make it your employment, and say, G 2 112 Of the Knowledge of God, " O how great is thy goodness which thou hast laid up for them that fear theel" Ps. xxxi. 19. " The earth is full of the goodness of the Lord." Ps. xxxiii. 5. What then are the heavens? " Thy congregation hath dwelt therein : thou O Lord hast prepared thy goodness for the poor. ,0 that men would praise the Lord for his .goodness, and for his wonderful works to the children of men! For he satisfieth the longing soul, and filleth the hungry soul with goodness." Ps. cvii. 8, 9. '* The goodness of God endureth continually." Ps. lii. 1, " Truly God is good to Israel, even to such as are of a clean heart.'* Ps. Ixxiii. 1. "O taste and see that the Lord is good, blessed is the man that trusteth in him." Ps. xxxiv. 8. ** The Lord is good, his mercy is everlasting, his truth endureth from generation to generation." Ps. c. 5. *' The Lord is good to all, and his tender mercies are over all his works." Ps. cxlv. 9. *' O praise the Lord, for the Lord is good, sing praises to his jiame, for it is pleasant." Ps. cxxxv. 3. Call him, as David, ** my goodness, and my fortress, my high tower, and my deliverer, and my shield, and he in whom I trust." Ps. cxliv. 2. " Let men therefore speak of the glorious honor of his mnjesty and of his wondrous works: let them abundantly utter the memory of his great good^ ness, and sing of his righteousness." Ps, clxv. 5, 7. If there be a thought that is truly sweet to the soul, it is the thought of the infinite Of the Knoivledge of God, 113 goodness of the Lord. If there be a pleasant word for man to speak, it is the mention of the infinite goodness of the Lord! And if there be a pleasant hour for man on earth to spend, and a delightful work for man to do, it is to meditate on, and with the saints to praise the infinite goodness of the Lord, What was the glory that God shewed unto INIoses, and the taste of heaven that he gave him upon earth, but this, - I will make all my goodness pass before thee, and I will proclaim the name of the Lord before thee; and I will be gracious on whom I will be gracious, and will shew mercy on whom T will shew mercy." Exod. xxxiii. 19. And his proclaimed name was, " The Lord, the Lord God, merciful and gracious, long suffering, and abundant in goodness and >tr\ith" Exod, xxxiv. 6. These were the holy praises that Solomon did consecrate the temple with, 2 Chron. vi. 41. '' Arise O Lord God into thy resting place, thou and the ark of thy strength : let thy priests O Lord God be clothed with salvation, and let thy saints rejoice in goodness." See Isa. Ixiii. O chris- tians, if you would have joy indeed, let this be your employment! Draw near to God, and have no low undervaluing thoughts of his infinite goodness; for " how great is his good- ness, and how great is his beauty !" Zach. ix. 17. Why is it that divine consolations are so strange to us, but because divine goodness is so lightly 114 Of the Knoxvledge of God. thought upon? As those that think little of God at all, have little of God upon their hearts j so they that think but little of his goodness in particular, have little love, or joy, or praise. 6. Moreover, the goodness of God must possess us with desire to be conformed to his goodness in our measure. The holy perfection of his will, must make us desire to have our wills conformed to the will of God j w^e are not called to imitate him in his works of power, nor so much in the paths of his omnisciencey as we are in his goodness, which, as manifested in his w^ork and word, is the pattern and stan- dard of moral goodness in the sons of men. The impress of his goodness within us, is the chief part of his image on us; and the fruits of it in our lives is their holiness and virtue. As he is good and doth good, Ps. cxix. 68, so must it be our greatest care to be as good and do aa much good as possibly we can. Any thing within us that is sinful and contrary to the goodness of God, should be to our souls as griping poison to our bodies, which nature is excited to strive against with all its strength^ and can have no safety or rest till it be cast out.. And for doing good, it must be the very study and trade of our lives. As wordlings study and labor for the world, and the pleasing of their flesh ; so must the christian study and labor to improve his master's talents to his use, and to do as much good as he is able, and to please th^ 0/ the Knowledge of God, 1 1^ Lord. Prov. xi. 23, '' The desire of the righ- teous (^s such) is only good." To depart from «vil and do good, is the care of the just. Ps. xxxiv. 14. " We must please our neigh- bours for good to their edification." Rom. xv. 2. *' While we have time we must do good to all men (as we are able) but especially to them of the household of faith." Gal. vi. 10. Not only to them that do good to us, but to our enemies. Luke vi. 32—- 34. Matt. v. 44. This is it that we must not forget, Heb. xiii. 16. and which by ministers we must be put in mind of, 1 Tim. vu 18. which all that love life and would inherit the blessing must devote themselves to. 1 Pet. in. 10—12. In this we must be like our heavenly Father, and approve ourselves his children. Matt. V. 45, 46. 7. From the perfect infinite goodness of God, we must learn to judge of good and evil, and in all the creatures. To this must all be reduced as the standard, and by this must they be tried. It is a most wretched absurdity of sensual men, to try the will, or word, or ways of God, by themselves, and by their own interests or wills ; and to judge all to be evil in God that is against them. And yet, alas, how common is this case! Every man is naturally loth to be miserable : suffering he abhors ; and therefore that which causeth his suffering he calleth evil. And so when he hath deserved it himself by his sin, he thinks that the law is evil for threatening it, and 116 Of the Knowledge of God, that God himself is evil for inflicting it; so that infinite goodness must be tried and judged by the vicious creature, and the rule and standard must be reduced to the crooked line of human actions or dispositions: and if God will please the worldling, the sensualist, the proud, the negligent, who should please him, then he shall be good, and he shall be God ; if not, say these judges, he shall be evil, and unmerciful, and no God. They will not believe that he is good that punisheth them. And thus if the thief or murderer had the choice of kings and judges, you may know what persons he would choose ; no one should be a judge, or accounted a good man, that would condemn and hang him. But I beseech you consider, what is fit to be the rule and standard, if not perfection of goodness itself. Do you think that the will of ignorant, fleshly, sinful man, is fitter to be the rule of goodness, than the will of God ? V/e are sure that God is not deceived, and sure that there is no iniquity with him ; but we know that all men are liable to deceit, and have private interests, and corrupted minds, and wills that have some vicious inclinations. O what blasphemy is in the heart of that man, that will sooner condemn the holy will and law of God, than his own will, or the wills of any men, be they never so seemingly wise or great! The will of God is revealed in his laws, concerning tlie necessity of a holy life j and the will of Of the Knowledge of God, tl7 foolish wicked men is by tlieir scornful speeches and sinful lives revealed to be against it. And which of these do you follow? which is it that prescribeth you the better course? the will of God that is infinitely good, or the will of man that is miserably evil? If thou know any better than God, follow him before God : but if noBe be greater and more powerful than he ; if none be wiser or of more knowledge, it is as sure that none is better : much less are those ignorant wicked men, that despise the scripture and a holy life, and would persuade you that they can tell you of a better way. Let me speak it to the terror of the ungodly soul that, by the deceits or scorns of any sort of men, is drawn away from Christ and holiness ; it shall stand on record against thee until judgment, and it shall stick everlastingly as a dagger in thy heart, that thou didst prefer the reasons and the will of man, yea perhaps of a sottish drunkard or a worldling, before the word or will of Goo : and though thy tongue durst not speak it, ihy life did speak it, that thou thoughest the wt)rd and will of man to be better than the word and will of God t yea more, that thou tookest the way of the devil to be better than God's ways, who is infinitely good : for surely thou choosest that which thou takest to be best for thee. And therefore if that man deserve damnation, that sets up a man, or a horse, or an image, and gaith, " This is greater and wiser than God, ami g3 118 Of the Knowledge of God. therefore this shall be my God," then dost thou deserve the same damnation, that settest up the words or will of man, even of wicked men, and sayest by thy practice, ** These are better than God, and his word, or will, and therefore I will choose or follow them," for God is full as jealous of the honor of his goodness, as of his power or wisdom. Well christians, let flesh and blood say what it will, and let all the world say what they will, judge that best that is most agreeable to the will of God; for good and evil must be mea- sured by this will. That event is best which he determineth of, and that action is best which lie commandeth. And all is naught, and will prove so in the end, that is against this will of God, what policy or good soever may be pre- tended for it. 8. And if the will of God be infinitely good, we must all labor both to understand it, and perform it. Many say, who will shew us any good. Ps. iv. 0. Would you not know what is best, that you may choose and seek it ? As the inordinate desire of knowing natural good and evil did cause our misery, so the holy rectified desires of knowing spiritual good, must recover us; search the scriptures then, and study and inquire ; for it more concerns you to know the will of God, than to know the will of your princes or benefactors, or to know of any trea- sures of the world ; the riches of grace are Of the Knowledge of God, 119 given to us, by God's making known the mys- tery of his will, according to his good pleasure which he purposed in himself. Eph. i. 7, 9. And our desire to know the good will of God, must be that we may do it. For this must we pray. Col. i. 9, 10. " That we may be filled with the knowledge of his will, in all wisdom and spiritual understanding, that we may walk worthy of the Lord, unto all pleasing, being fruitful in every good work," that we may *' be made perfect in every good work to do his will, and have that wrought in us which is pleasing in his sight," Heb. xiii. 21. that w^e may net only know his will and approve the things that are excellent, Rom. ii. 18. but may prepare ourselves to do according to his will, lest we be punished the more. Luke xii. 47. See that the will of no man be preferred before Geas will; seek not your own wills, nor set them up against the Lord^s : if Christ, whose wnll v/as pure and holy, profess that he sought not his own will, but his Father's, John v. 30. and tli^t he came not to do his own will, but his that ser:t him, John vi. 38. should it not be our resolutio:i, whose wills are so misguided and corrupt? 9. If God's will be infinitely good, w^e maet rest in his will : when his v,7ays are dark, or grievous to our flesh ; w^hen his word aeems e patience and goodness of the Lord, that as he refused not to make those men that he foreknew would Hve ungodliiy, so he denieth not to uphold their being, even while they sin against him. All the while that they are abusing his creatures, they are sustained by him, and have those creatures from him. From him the drunkard hath his drink, and the glutton his meat, and the voluptuous youth their abused health and strength: and all men have, from him, the powers or faculties of soul and body by which they sin. And shall any be so ungrateful as to say, therefore, that God doth cause their sin ? It is true, he can easily stop thy breath while thou art swearing, and lying, and speaking against the service of God that made thee: and wouldst thou have him do so? 'He can easily take away the meat, and drink, and riches, and health, and life which thou abusest : and wouldst thou have him do it? He can easily keep thee from sin- ning any more on earth, by cutting off thy life, and sending thee to pay for what thou feast done; and art thou content with this? 138 Of the Knowledge of God, Must he be taken to be a partaker in tliy %\n, because he doth not strike thee dead, or lame, or speechless, or disable thee from sinning? Provoke him not by thy blasphemies, lest he clear himself in a way that thou desirest not. But, O wonder at his patience that holds thee in his hand, and keepeth thee from falling into the grave and hell, while thou art sinning against him. While a curse or oath is in thy mouth, he could let thee fall into utter misery. How oft hast thou provoked him to take thee in thy lust, in thy rage, or in thy neglect of God, and give thee thy desert ! Would any of you support your enemy, as God doth you? CHAPTER XL 10. As we must know God as our Creator, so also as our Redeemer ; of which I shall say but little now, because I have mentioned it more fully in the directions for sound conversion. It is life eternal to know the Father, and Jesus Christ whom he hath sent. John xvii. 3. The Father redeemeth us by the Son, whom he sent, and whose sacrifice he accepted, and in whom he is well pleased. And this must have these effects upon our souls : I. We must be hence convinced, that we are not now in a state of innocency, nor to be saved Vf the Knowledge of God, 139 ?5is innocents, or on the terms of the law of our •creation: but salvation is now by a Redeemer; -and therefore, consisteth in our recovery and restoration. The objects of it are only lapsed sinful miserable men. Name the creature, if you can, sim^e Adam, that stood before God here in the flesh, in a state of personal perfect innocency, except the immaculate Lamb of God. If God, as creator, should now save any, without respect to a redemption, it must be on the terms of the law of creation, upon which it is certain that no man hath or shall be saved; that is, upon perfect personal persevering obedience. Yoy cannot exempt infants themselves from sin and miser}^ without exempting them from Christ the Redeemer, and the remedy. Rom. iii. 10, 19, 20, 22, 23. '' There is none righteous (in himself without a Redeemer) no not one. — They are all gone out of the way. — That every mouth may be stopped, and all the world may become guilty before God. (And if all the world be guilty, none are innocent:) therefore, by the deeds of the law there shall no flesh be justified in his sight. For all have sinned and come short of the glory of God; being justified freely by his grace, through the redemption that is in Jesus Christ." Isa. liii. 6. ^' All we like sheep have gone astray, we have turned every one to his own way, and the Lord hath laid on him the iniquity of us all.'* Rom. V. 15- " Through tlie offence of one, many are 140 Of the Knowhdge of God. dead." 16. "And the judgment was by one to condemnation/' 17. " By the offence of one, death reigned by one." 18. " By the offence of one, judgment came on all men to condemnation." 19. " By one man's disobe- dience many were made sinners." Ps. li. 4. ** We were shapen in iniquity, and in sin did our mothers conceive us." Eph. ii. 1, 3. *' We were by nature the children of wrath, and dead in trespasses and sin." 1 Cor. xv. 22. " In Adam all die." 2 Cor. v. 14. " We thus judge, that if^ one died for all, then were all dead." Eph. V. 23. *' Christ is the Saviour of the body." And verses 25 — 21, ** Christ loved the church and gave himself for it, that he might sanctify and cleanse it with the washing of water, by the word, that he might present it to himself a glorious church." If infants have no sin and misery, then they are none of the body, the church, which Christ loved and gave himself for, that he might cleanse it. But what need we further proof, when we have the com- mon experience of all the world. Would every man that is born of a woman, without exception, so early manifest sin in the life, if there were no corrupt disposition at the heart? And should all mankind, without exception, taste of the punishment of sin, if they had no participation of the guilt? Death is the wages of sin; and by sin death entered into the world, and it passeth upon all men, for that all have sinned. Of the Knozdedge of God. 141 "Rom. V. 12. Infants have sickness, and tor- ments, and death, which are the fruits of sin. And were they not presented to Christ as a Saviour, when he took them in his arms and blessed them, and said. Of such is the kingdom of God? Certainly, none that never were guilty or miserable, are capable of a place in the king- dom of the Mediator. For to what end should he mediate for them? or how can he redeem them that need not a redemption? or how should he reconcile them to God, that never were at enmity with him ? or how can he wash them that were never unclean? or how can he be a physician to them that never were sick, when the whole have no need of the physician? Matt. ix. 12. He came to seek and to save that which was lost; Luke xix. 10. and to save his people from their sins. Matt. i. 21. They are none of his saved people, therefore, that had no sin. He came to redeem those that were under the law. Gal. iv. 5. But it is most certain that infants were under the law as well as the adult: and they were a part of his people Israel, whom he visited and redeemed. Luke i. 68. If ever they be admitted into glory, they must praise him that redeemed them by his blood. Rev, v. 9. God doth first justify those whom he glorifieth. Rom. viii. 30. And they must be born again that will enter into his kingdom. John iii. 3. 5. And there is no rege- neration or renovation but from sin. Col, iii. 10, h3 142 Of the Knowledge of God, Eph. iv. 22. Nor any justification but from sin, and from what we could not be justified from by the law of Moses. Acts xiii. 30. Nor any justification but what containeth a remission of sin. Rom. iii. 25. And where there is no sin^ there is none to be remitted. Nor is there any justifi-cation, but what is through the redemption that is in Christ Jesus, and his propitiation. Horn. iii. 24. 25. He is made of God redemp- tion to us. 1 Cor. i. 30. And the redemption that we have by him, is remission of sins by his blood. Col. i. 14. Eph. i. 7. By his own blood, entered he once into the holy place, having obtained eternal redemption for us : the eternal inheritance is received by means of death for the redemption of transgressions : Heb." ix. 12. 15. so that all scripture speaks this truth aloud to us— that there is now no salvation promised, but to- the church, the justified, the regenerate, the redeemed; and that none can be capable of these but sinners, and such as are lost and miserable in them- selves. And till our necessity be understood, redemption cannot be well understood. They that beheve that Christ died not only for this or that man in particular, but for the world, methinks should believe that the world are sinners and need his death. He is called the Saviour of the world; John iv. 42. and the Saviour of all men, especially of believers. 1 Tim. iv. 10. 1 John iv. 14. ** We have seen Of the Knowledge of God, 143 and do testify that tlie Father sent the Son to be the Saviour of the world." And from what doth he save them ? From their sins, Matt. i. 21. and from the wrath to come. 1 Thes. i. 10. For this is a faithful saying and worthy of all accep- tation, that Christ Jesus came into the world to saive sinners. Infants then are sinners, or none of those that he came to save. Christ hath made no man righteous by his obedience, but such as Adam made sinners by his dis- obedience. Rom. V. 19. *' For as by one man's disobedience, many were made sinners, so by the obedience of one, many shall be made righteous." Infants are not made righteous by Christ, if they were not sinners: and sinners they cannot be, by any but original sin. Rom. V. 8 — 10. ^' God commended his love to us, in that while we were yet sinners Christ died for us: much more being now justified by his blood, we shall be saved from wrath through him: when we were enemies we were reconciled to God, by the death of his Son;" so that it is sinners that Christ died for, and sinners that are justified by liis blood, and sinners that are reconciled to God. Infants, therefore, are sin- ners, or they are none of the redeemed, justified, or reconciled. And when Jesus Christ, " by the pfrace of God did taste death for every man," Heb. ii. 9. infants are sure included. "• There is one Mediator between God and men, the man Christ Jesus, who gave himself a 144 Of the Knozdedge of God, ransom for all;" I Tim. ii. 5. 6. therefore, all had sin and misery, and needed that ransom. He is the propitiation for our sins, and not for our's only, but also for the sins of the whole ■world. And is it not plain then, that the >vhole world are sinners? I speak all this for the evincing of original sin only, because that only is denied by such as yet pretend to Christianity ; for actual sin is com- monly confessed, and shews itself. And truly so doth original sin in our proneness to actual ; and in the earliness and commonness of such evil inclinations; and in the remnants of it which the sanctified feel, though they are such as were sanctified never so early, before actual sin had time to breed those evil habits, which therefore certainly were born with us. And if the image of God, consisting in true holiness, be not natural, or born in every infant in thp world, then original sin must needs be born with them : for that sin is either only or chiefly the privation of that image or holiness. He that will say that this image is not requisite to infants, and so that the absence of it is a mere negation, doth make them brutes, and not of the race of man, whom God created after his image, and leaves them incapable of heaven or hell, or any other life than beasts have. And he that thinks so of infants to-day, may think so of himself to-morrow. And he that will affirm that this image or holiness is born with Of the Knowledge of God, 145 every infant into the world, so wilfully contra- dicteth common evidence, which appeareth in the contrary effects, that he is not worthy to be further talked with. One thing more I will propound yet to tl.e contrary-minded ; Can they say that any infants are saved or not ? If not, either they perish as brutes, (which is a brutish opinion) or they live in misery ; and then they had sin that did deserve it; yea if they think that any of tliem perish in the wrath to come, it must be for sin. If they think that any of them are saved, it is either by covenant or without; there is some promise for it, or there is none. If none, then no man can say that any of them are saved. For who hath known the mind of the Lord without his revelation ? It is arrogance to tell the world of the saving of any that God did no way reveal that he will save. But if they plead a revelation or promise, it is either the covenant of nature or of grace; a promise contained in nature, law, or gospel. The former cannot be affirmed, (not only because the dissenters them- selves deny any such covenant to have been in nature or any way made to Adam, but) because there is no such covenant or promise in nature to be found, for the salvation of ail infants, (and if not for all, then for none :) and because it is contrary to abundance of plain passages in the scriptures, that assure us there is but one cove- nant of salvation now in force: and that all 146 Of the Knowledge of God, the world shall become guilty before God, and every mouth be stopped, Rom. iii. 19, and that by the deeds of the law no flesh shall be justi- fied in his sight, v. 20. Gal. ii. 16. And if righteousness come by the law, then Christ is dead in vain. Gal. ii. 21. For as many as are of the works of the law, are under the curse. Gal. iii. 10. And that no man is justified by the law in the sight of God, is evident; for the just shall live by faith ; and the law is not of faith ; but, the man that doth them shall live in them. And certainly the law of nature requireth not less than Moses's law, to a man's justification, if not more. And " if there had been a law given which could have given life, verily righteousness should have been by the law. But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe." Gal. iii. 21, 22. By the fulness of this evidence, it is easy to see, that infants and all mankind are sinners, and therefore have need of the Redeemer. II. To know God as our Redeemer, containeth the knowledge of the great ends of our redemp- tion, and of the manifestation of God to man thereby. Having treated of these in the book forecited, I shall now say but this in brief. It is beyond dispute, that God could have made man capable of glory, and kept him from falling by confirming grace, and without a Redeemer settled him in felicity, as he did the angels. Of the Knowledge of God. ] 47 He that foresaw man's fall and necessity of a Saviour, could easily have prevented that sin and necessity: but he would not; he did not: but chose rather to permit it, and save man by the way of a Redeemer : in which his infinite wisdom is exceedingly manifested. And in Christ, who is the power and wisdom of God, 1 Cor. i. 24, among others these excellent effects are declared to us, which the way of redemption attaineth above what the saving us on the terms of nature would have attained. 1 . God is now wonderfully admired and mag- nified in the person of the Redeemer. Angels themselves desire to pry into this mystery. 1 Pet. r. 12. As the frame of nature is set us to see God in, where we daily as in a glass behold him and admire him; so the person of the Redeemer, and work of incarnation and redemption, is set the angels for their contemplation and admira- tion, as well as us ; Eph. iii. 10. " To the intent that now, unto the principalities and powers in heavenly places, might be known by the church the manifold wisdom of God." And in the glo- rious perfection and dignity of the Redeemer will God be everlastingly glorified ; for his greatest works do greatliest honor him: and as the sun doth now to us more honor him than a star, so the glorified person of the Redeemer, doth more honor God than man or angels. 1 Pet. iii. 23. '* He is gone into heaven, and is on the right hand of God ; 148 Of the Knoivkdge of God. angels, and authorities, and powers being made subject to him." Eph. i. 20—22. '* Being raised from the dead, God hath set him at his own right hand in heavenly places, far above all principalities, and powers, and might, and domi- nion, and every name that is named, not only in this world, but also in that which is to come; and hath put all things under his feet, and gave him to be the head over all things to the church, which is his body, the fulness of him that filleth all in all." Heb. i. 3. " Who beins; the brio-ht- ness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the majesty on high ; being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they." And here a very great truth appeareth, which very many overlook, that the exaltation of the person of the Redeemer, and the glory that God will have in him, is a higher and more principal part of God's intent in the sending of him to be incarnate and redeem us, than the glorifying of man, and of God by us. Christ will be more glorious than men or angels, and therefore will more glorify God; and God will eternally take more complacency in him than in men or angels; ar)d therefore (though in several respects) he is for us, and the means of our felicity ; and we are for him, and the means of his glory (as the Of the Knowledge of God, 149 head is for the body, and the body for the head) yet we are more for Christ as a means to his glory, than he for us : I mean he is the more excellent principal end. " For to this end Christ both died, rose and revived, that he might be Lord both of the dead and living." Rom. xiv. 9. " Who being in the form of God, thought it not robbery to be equal with God ; but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: and being found in fashion as a man, he humbled himself and became obedient unto death, even the death of the cross: wherefore God also hath highly exalted him, and given him a name which is above every name; that at the name of Jesus every knee should bow, both of things in heaven, and things in earth, and under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father." Phil. ii. 6—12. Rev.v. 11— 14. " And I beheld, and I heard the voice of many angels round about the throne, and the beasts, and the elders; and the number of them was ten thousand times ten thousand, and thousands ol: thousands : saying with a loud voice. Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing. And every creature which is in heaven, and on earth, and under the earth, and such as are in the sea, and all that 150 Of the Knon^Mge of God, are in them, heard I saying. Blessing, honor, glory, and power, be unto him that sitteth on the throne, and unto the Lamb, for ever and ever." So Rev. XV. 3, 4, xx. 6, xxi. 23, *' The city had no need of the sun, neither of the moon, to shine in it; for the glory of God did hghten it, and the Lamb is the light thereof." Rev. xxii. 3, 4. '* The throne of God and of the Lamb shall be in it, and his servants shall serve him ; and they shall see his face, and his name shall be in their foreheads." These and many other scriptures shew us, that God will be for ever glorified in the person of the Redeemer, more than in either men or angels : and conse- quently that it was the principal part of his intention in the design of man's redemption. 2. (I will be briefer in the rest) In the way of redemption man will be saved with greater humiliation and self-denial than he should have been in the way of creation. If we had been saved in a way of innoceucy, we should have had more to ascribe to ourselves. And it is meet that all creatures be humbled and abased, and nothing in themselves, before the Lord. 3. By the way of redemption, sin will be more dishonored, and holiness more advanced, than if sin had never been known in the world. Contraries illustrate one another. Health would not be so much valued if there were no sick- ness : nor life if there were no death : nor day if there were no night : nor knowledge if there Of the Knowledge of God. 151 Were no ignorance : nor good if man had not known evil. The hohness of God would never have appeared in execution of vindictive justice against sin, if there had never been any sin: and therefore he hath permitted it, and will recover us from it, when he could have pre- vented our falling into it. 4. By this way also, holiness and recovering grace shall be more triumphant against the devil and all its enemies : by the many conquests that Christ will make over satan, the world and the flesh, and death, there will very much of God be seen to us, that innocency would not thus have manifested. 5. Redemption brings God nearer unto man. The mystery of incarnation giveth us wonderful advantao^es to have more familiar thoughts of God, and to see him in a clearer glass, than ever we should else have seen him in on earth, and to have access with boldness to the throne of grace. The pure deity is at so vast a dis- tance from us, while we are here in flesh, that if it had not appeared in the flesh unto us, we should have been at a greater loss. But now without controversy great is the mystery of godhness : God was manifested in the flesh, justified in the spirit, seen of angels, preached to the gentiles, believed on in the world, and received up into glory. 1 Tim. iii. 16. 6. In the way of redemption, m.an is brought to more earnest and frequent addresses unto \52 Of the Knowledge of God, God, and dependance on him : necessity driveth him : and he hath use for more of God, or for God in more of the ways of his mercy, than else he would have had. 7. Principally in this way of saving miserable man by a Redeemer, there is opportunity for the more abundant exercise of God's mercy, and consequently for the more glorious discovery of his love and goodness to the sons of men, than if they had fallen into no such necessities. Misery prepareth men for the sense of mercy. In the Redeemer there is so wonderful a disco- very of love and mercy, as is the astonishment of men and angels. 1 John iii. 1. *' Behold what manner of love the Father hath bestowed upon us, that we should be called the sons of God!" Eph. ii. 4— 9. " God who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved) and hath raised us up together, and made us sit together in heavenly places in Christ Jesus; that in the ages to come he might shew the exceeding riches of his grace in his kindness towards us by Christ Jesus : for by grace ye are saved through faith, and that not of yourselves; it is the gift of God : not of works, lest any man should boast." Tit. iii. 3 — 5. " For we ourselves were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, &c. but after that the kindness and love of God Of the Knowledge of God, 153 our Saviour toward man appeared, not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration and renewing of the Holy Ghost." Never was there such a discovery of God as he is love, in a way of mercy to man on earth, as in the Redeemer, and his benefits. 8. In the way of redemption the soul of man is formed to the most sweet and excellent tem- per, and his obedience cast into the happiest mould. The glorious demonstration of love, doth animate us with love to God ; and the shedding abroad of his love in our hearts by the spirit of the Redeemer, doth draw out our hearts in love to him again: and the sense of his wonderful love and mercy filleth us with thankfulness : so that love is hereby made the nature of the new man ; and thankfulness is the life of all our obedience : for all floweth from these principles, and expresseth them: so that love is the compendium of all holiness in one word; and thankfulness of all evangelical obe- dience. And it is a more sweet and excellent state of life, to be the spouse of Christ, and his members, and serve God as friends and children, with love and thankfulness, than to serve him merely as the most loyal subjects, or with an obedience that hath less of love. 9. In the way of redemption, holiness is more admirably exemplified in Christ, than it was, or would have been in Adam. Adam would 154 Of the Knoioledge of God. never have declared it in that eminency of charity to others, submission to God, contempt of the world, self-denial, and conquest of satan, as Christ hath done. 10. And in the way of redemption, there is a double obligation laid upon man for every duty. To the obligations of creation, all the obligations of redemption and the new creation are superadded: and this threefold cord should not so easily be broken. Here are moral means more powerfully to hold the soul to God. 11. And in this way there is a clearer dis- covery of the everlasting state of man, and life and immortality are more fully brought to light by the gospel, 2 Tim. i. 10. than for ought we find in scripture, they were to innocent man himself. *' No man hath seen God at any time : the only begotten Son that is in the bosom of the Father, he hath declared him." John i. 18. " For no man hath ascended up into heaven, but he that came down from heaven, even the ' Son of man, which is in heaven." John iii. 13. 12. Man will be advanced, to the judging of the ungodly and of the conquered angels : even by the good will of the Father, and a participation in the honor of Christ our head, and by a participation in his victories, and by our own victories in his strength, by the right of conquest, we shall judge with Christ, both devils and men, that were enemies to him and our salvation : as you may see 1 Cor. vi. 2. 3. Of the Knowledge of God, 155 And there is more in that promise than we yet well understand. Rev. ii. 26. 27. *' He that over- cometh, and keepeth my words unto the end, to him will I give power over the nations : and he shall rule them with a rod of iron ; as the vessels of a potter shall they be broken to shivers ; even as I received of my father." 13. And that which Augustine so much insis- teth on, I think is also plain in scripture, that the salvation of the elect is better secured in the hands of Christ, than his own or any of his pos- terities' was in the hands of Adam. We know that Adam lost that which was committed to him : but " we know whom we have believed, and are persuaded that he is able to keep that which we commit to him, against that day." 1 Tim. i. 12. Force not these scriptures against our own consolation, and the glory of our Re- deemer, and then judge. John xvii. 2. '' As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him." John vi. 37. *' All that the Father giveth me, shall come to me ; and him that Cometh to me, I will in no wise cast out." Ver. 39. " And this is the Father's will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day." John x. 26—29. " But ye believe not, because ye are not of my sheep, as I said unto you. My sheep hear my voice, and I know them and they follow me, and I give 156 Of the Knowledge of God. unto them eternal life, and they shall never perish, and none shall take them out of my hand. My Father which gave them me is greater than all, and no man is able to pluck them out of my Father's hand." Eph. i. 3—6. " Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ, according as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love : having predestinated us to the adoption of his children, by Jesus Christ to himself according to the good pleasure of his will, to the praise of the glory of his grace, wherein he hath made us accepted in the beloved." " Being predestinated according to the purpose of him that worketh all things after the counsel of his own will." Ver. 11. And if faith, and repentance, and the right disposition of the will itself, be his resolved gift to his elect, and not things left merely to our uncertain wills, then the case is past all question. 2 Tim. ii. 25, 26. " In meekness instructing those that oppose themselves, if God peradven- ture will give them repentance to the acknow- ledging of the truth, and that they may recover themselves out of the snare of the devil." Eph. ii. 8. ** By grace ye are saved through faith, and that not of yourselves, it is the gift of God." Gal. V. 22. " The fruit of the Spirit is love, faith, " Phil. i. 29. " To you it is given Of the Knowledge of God, 157 ©n the behalf of Christ, not only to believe on him — —" Acts xiii. 48. '' As many as were ordained to eternal life believed." Jer.'xxiv. 7. ** And I will, give them an heart to know me, that I am the Lord^ and they shall be my people, and I will be their God ; for they shall return unto me with their whole heart." Ezek. xi. 19, 20, " And I will give them one heart, and I will put a new spirit within you : and I will take the stony heart out of their flesh, and will give them an heart of flesh, that they may walk in my statutes, and keep my ordinances and do them : and they shall be my people, and I will be their God." Ezek. xxr.vi. 26, 27. *' A new heart also will I give you, and a new spirit will I put within you, and I will take away the stony heart out of your flesh and give you an heart of flesh, and I will put my spirit within you, and cause you to walk in my statutes." See also Heb. viii. 6 — 10, where this is called the new and better covenant. *^ I will put my laws in their minds, and write them in their hearts." Jer. xxxi. 33; and xxxii. 39, 40. *^ And I will give them one heart and one way, that they may fear me for ever. And I will make an ever- lasting covenant with them, and I will not turn away from them to do them good, but I will put my fear in their hearts that they shall not depart from me." 1 Cor. iv. 7. " Who makes thee to differ? and what hast inou tnat thou didst not receive?" Much more may be produced, from I 158 Of the Kiioivleige of God, which it is evident that Christ is the authar and finisher of our faith; and that the certainty of the salvation of his elect, doth lie more on his. undertaking and resolution infalhljly to accom- plish their salvation, than upon our wisdom, or the stability of our mutable free-wills : and that thus we are better in the hands of the second Adam, than we were in the hands of the first. 14. To conclude. — Vindictive justice will be doubly honored upon them that are final rejec- ters of this grace. Though conscience would have had matter enough to work upon for the torment of the sinner, and the justifying of God, upon the mere violation of the law of nature or works, yet nothing to what it now will have on them that are the despisers of this great salvation. " For of how much sorer punish- ment suppose ye shall he be thought worthy that hath trodden under foot the Son of God ? '* when it is will'ul impenitency, against most excellent means and mercies, that is to be charged upon sinners, and when they perish because they would not be saved, justice will be most fully glorified before all, and in the conscience of the sinner himself. All this con- sidered, you may see that (besides what reasons of the counsel of God are unknown to us) there is abundant reason open to our sight, from the great advantages of this way, why God would rather save us by a Redeemer, than in a way of innocency as our mere Creator. Of the Knowledge of God. 159 But, for the answering of all objections against this, I must desire you to observe these two things following. 1. That we here suppose man a terrestrial inhabitant clothed with flesh : otherwise it is confessed that if he were perfect in heaven, where he had the beatifical vision to confirm him, many of these forementioned advantages to him would be none. 2. And it is supposed that God will work on man by moral means; and where he never so infallibly produceth the good of man, he doth it in a way agreeable to his nature and present state; and that his work of grace is sapiential, m.agnifying the contrivance and conduct of his wisdom, as well as his power : otherwise, indeed, God might have done all without these or any other means. >• III. The knowledge of God in Christ as our Redeemer, must imprint upon the soul those holy affections which the design and nature of our redemption do bespeak, and which answer these forementioned ends. As, 1. It must keep the soul in a sense of the odiousness of sin, that must have such a remedy to pardon and destroy it. 2. It must raise us to most high and honor- able thoughts of our Redeemer, the Captain of our Salvation, that bringeth back lost sinners unto God : and we must study to advance the glory of our Lord, whom the Father hath advanced and set over all. I 2 1 60 Of the Knowledge of God. 3. It must drive us out of ourselves, and bring us to be nothing in our own eyes, and cause us to have humble, penitent, self-con- demning thoughts, as men that have been our own undoers, and deserved so ill of God and man. 4. It must drive us to a fall and constant dependance on Christ our Redeemer, and on the Father by him : as our Hfe is now in the Son as its root and fountain, so in him must be our faith and confidence, and to him we must daily have recourse ; and seek to him, and to the Father in his name, for all that we need, for daily pardon, strength, protection, provision and consolation. 5. It must cause us the more to admire the holiness of God, which is so admirably declared in our redemption; and still be sensible how he hateth sin and loveth purity. ^. It must invite and encourage us- to draw near to God, who hath condescended to come so near to us; and as sons we must cry Abba Father, and though with reverence, yet with holy confidence must set ourselves continually before him. 7. It must cause us to maUe it our daily employment to study the richea of the. love of God, and his abundant mercy manifested in Christ; so that above all books in the world, we should most diligently and delightfully peruse the Son of God incarnate, and in him 0/ ^he Knoiokdg^ of God. 161 Ijehold the power, and wisdom, and goodness of the Father : and with Paul we should desire to know nothing but Christ crucified ; and all things should be counted but loss and dung for the excellency of the knowledge of Christ Jesus our Lord. Phil, iii. 8. That we may be able to comprehend with all saints, what is the breadth, and length, and depth, and height, and to know the love of Christ which passeth knowledge, that we may be filled with all the fulness of God, 8. Above all, if we know God as our redeemer, we must live in the power of holy love and gratitude. His manifested love must prevail with us so far, that unfeigned love to him may be the predominant affection of our souls. And being free from the spirit of bondage and slavish fear, we must make love and thankfulness the sum of our religion: and think not any thing will prove us christians without prevailing love to Christ, nor that any duty is accepted that proceedeth not from it. 9. Redemption must teach us to apply our- selves to the holy laws and example of our Redeemer, for the forming and ordering of our hearts and lives. 10. And it must quicken us to love the Lord with a redoubled vigour, and to obey with double resolution and diligence, because we are under a double obligation. What should a people so redeemed esteem too much or too dear for God? 162 Of the Knoivledge of God, 11. Redemption must make us a more hea- venly people, as being redeemed to the incor- ruptible inheritance in heaven: ** The blessed God and Father of our Lord Jesus Christ, according to his abundant mercy, hath begotten us again unto a lively hope, by the resurrection of Jesus Christ from the dead, to an inheritance incorruptible, undefiled, and that fadeth not away, reserved in heaven for us, who are kept by the power of God through faith unto salva- tion." 1 Pet. i. 3. 12. Lastly, redemption must cause us to walk the more carefully, and with a greater care to avoid all sin, and to avoid the threatened wrath of God, because sin against such unspeak- able mercy is unspeakably great, and condemna- tion by a Redeemer, for despising his grace, will be a double condemnation. John iii. 19. 36. CHAPTER XIL 11. The third relation in which God is to be known by us, is as he is our sanctifier and comforter; which is specially ascribed to the Holy Ghost. And doubtless as the dispensation of the Holy Ghost is the perfecting dispensation, without which creation and redemption would not attain their ends ; and as the sin against the Holy Ghost, is the great and dangerous sin; so ty the Knowledge of God, 163 '^jM't belief in the Holy Ghost, and knowledge of promise of them ; the degrees of outward means and mercies ; the degrees of inward grace, more, than what is promised, &c.) From hence also we must learn, not to repine at the providences of God about his church, which are strange to us, and past our reach, and seem to make against its welfare. Remem- ber that as he may do w4th his own as he list, so we have no rea.son to think that he will be lavish or disregard ful of his ov/n. The church is not our's but God's : and therefore he is fitter • than we to be trusted with it. And so in our own distresses by affliction; when flesh repineth, let us remember, that we are his own, and he may do with us as he please. If we be poor, despised, sick and miserable in the world, let us remember that as it is no injury to the beasts that they are not men, or to K 182 Of the Knowledge of God. the worms that they are not beasts, or to the plants that they have not sense, or to the stars that they are not suns : so it is no wrong to the subjects that they are not princes, or to the poor that they are not rich, or to the sick that they are not healthful. May not God do with his' own as he list? Shall a beggar grudge that you give not all that he desireth, when you are not bound to give him any thing ? 4. Yea, hence we must learn to be the more thankful for all our mercies, because they proceed from the absolute Lord, that was not obliged to us. He might have made us idiots or madmen; he might have made us beasts or toa4iich we are forbidden to seek or serve. K 2 184 Of tJie Knowledge of GoS. 7. And this knowledge of the dominion of God must prevail with us effectually to resign ourselves absolutely to him. Our consent doth give him no title to us, but it is necessary to our welfare that we confess his title. All men, even the wicked, are his own; but that is against their wills : but the godly are willingly his own^ and disclaim all interest in themselves but what is duly subordinate to his: the name of God is put upon them, as you put your names on your goods or sheep. Ezek. xvi. 8. "I sware unto thee, and entered into a covenant with thee, saith the Lord, and thou becamest mine." Mai. iii. 17. " And they shall be mine saith the Lord in that day when I make up my jewels.'^ To be entirely his by covenant is proper to a saint : for sanctification hath these parts ; one is the habitual devotion of the soul to God, and the other is the actual dedication, and a third is the relation of the person as thus dedi- cated, and the fourth is the actual using of ourselves for God. These four are the parts of sanctification; so that all is but our giving up ourselves to God. But to be his in right, is common to the devils and most ungodly. The hearts of the sanctified do resolvedly and delightfully say. Cant. ii. 16. ** My beloved is mine, and I am his;" and vi. 3. ^' I am my beloved's, and my beloved is mine." See then that you keep not any thing back, but resign up yourselves entirely to God, as those tkat know they are wholly hi.g. Of the Knowledge of God. 185 'S. And with ourselves we must resign up all to God that we have. For if we are not our -own but his, then our children, our wealth, our wits, our time, our abihties, and all that we have are his. All is not to be used one way for God: not all to the poor, nor all to the commonwealth, nor all to the direct promoting of his worship; but all must be his, and used for him in one way or other, and in those ways which he requireth. Possess not any thing merely for yourselves. 9. And especially see to it in the use and improvement, that you use yourselves and ail that you have for God. Let this be your inten- tion, trade and study. See that you be alwa.ys at his work; that if a man come in upon you any hour of the day, and ask you what you are doing, and whose work it is that you are upon, you may truly be able to say, the Lord's. If you be asked, who you are now speaking for, or spending your time for, or for whom you do expend your wealth, you may truly say of every hour, and every penny, and every word, " it is for the Lord." Even that which you give your children or friends, and that which you receive for your support or comfort, may all be principally and ultimately for God : *•' ye are not your own; for ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God's." 1 Cor. vi. 19, 20. '' Christ died for all, that they 186 Of the Knowledge of God. which live, should not henceforth live unto themselves, but to him that died for them, and rose again." 2 Cor. v. 15. 10. Lastly, This must be a stay to the souls of true believers, and cause them with comfort to trust themselves and all their affairs in the hands of God. When we have first made it our care to give to God the things that are God's, Matt. xxii. 21. and heartily consecrated ourselves and all that we have to him as his own, we have no reason to doubt of his acceptance, nor of his care and protection and merciful disposal of us. This is a won- derful comfort to poor christians^ to think that they have such an owner. Whoever is against you, christians, be sure of it God will look to you, as his own ! And if you do but promise another that you vvill be as careful of his child, his horse, his goods, as if they were your own, he will think you say as much as can be expected. If you be poor, or sick, or desolate, you may be sure that yet God will look to you as his own. And why should you think he will be careless of his own? Ground your prayers and confidence on this, as David doth, Ps cxix. 94. ^* I am thine, save me." And in all our labors and the affairs of our lives, when our consciences can say that we live to God, and study to do all we do for him, and to improve all our time and parts and other talents to his use, it may very much quiet us in all Of the Knowledge 0/ God, 187 liis disposals of us. If lie keep us in the lowest <:ase, if we be his, we must rest in his wisdom that knows best how to use his own. If he take our friends from us, he taketh but his own. If he deny his saving grace to our ungodly children (a heavy judgment of which we must be sensible), yet when we have devoted Ihem to God, and done our own part, we must be silent as Aaron was when his sons were destroyed. Lev. x. 3; and confess that the potter hath power over his own clay, to make of the same lump a vessel to honour, and another to dishonor. Rom. ix. 21. All his disposals shall work to that end which is the most universal perfect good, and most denominateth all the means. But those that are his own by consent and covenant, may be sure that all shall work to their own good. Let us die with Christ, and be buried to the world, and know no lord or own^r but our great Creator and Redeemer, (except in a limited subservient sense) and then we may boldly argue with him, to the quiet of our souls, from this relation, " I am thine, help me." Ps. XXXV. 23. " Stir up thyself and awake to my judgment, even to my cause, ni}'^ Lord and my God," when faith and love have first said, as Thomas, '' my Lord and my God.'' John XX. 28. 188 Of the Knowledge of God, CHAPTER XIV. 13. The next relation to be spoken of, is God% 'sovereignty : both by creation and redemption^ he hath the right of governing^ us as our sove- reign king, and we are obhged to be his wilHng subjects, and as such to obey his lioly laws. He 'is the Lord or owner of all the world; even of 1)rutes as properly as of man: but he is the "sovereign king or governor only of the reason- able creature ; because no other are capable of that proper moral government which now we spsak of. Vulgarly indeed his physical motions 'and dispositions are called his rule or govern- ment ; and so God is said to govern brutes and inanimate creatures : but that is but a meta- phorical expression ; as an artificer metaphori- cally governeth his clock or engine, or a shepherd his sheep. But we now speak of proper moral government. God having made man a rational and free agent, having an immor^ tal soul, and capable of everlasting happiness ; his very nature and the end of his creation required that he should be conducted to that end and happiness, by means agreeable to his nature : that is, by the revelation of the reward before he seeth it, that he may seek it and be fitted for it; and by prescribed duties that are necessary to obtain it, and to his living here according to his nature; and by threatened Of the Knowledge of God, 189 ' penalties to quicken him to his duty : so that he is naturally a creature to be governed, both as sociable, and as one to .be conducted to his end. He therefore that created him, having alone both sufficiency and right, doth by this very creation become his governor. His govern- ment hath two parts (the world being thus constituted the kingdom of God) : the first is by legislation, or making laws and officers for execution ; the second is by the procuring the execution of these laws : to which end he doth exhort and persuade the subjects to obedience, and judge them according to their works, and execute his judgment. His first law was to Adam, the law of riature, obliging him to adhere to his creator, and to love him, trust him, fear him, honor him, and obey him with all his might, in order to the pleasing of his creator, and the attainment of everlasting life : to Vv'hich was added a positive law, against the eating of the tree of knowledge ; and death was the penalty due to the sinner : this law was quickly broken by man ; and God delayed not his judgment, but sentenced the tempter, the woman, and the man ; but not according to their merits ; but graciously providing a Redeemer^ he presently stopped the execution of the far greatest part of the penalty, the Son of God undertaking as our surety to become a sacrifice and ransom for us. Hereupon the covenant of grace was made, and the law of grace enacted k3 190 Of the Knowledge of God. with mankind : but more obscurely in the begin- ning ; being cleared up by degrees in the several promises to the fathers, the types of the law, and the prophecies of the prophets of several ages, the law being interposed because of trans- gression. In the fulness of time the Messiah was incarnate, and the first promises concerning him fulfilled ; and after his holy life, and preach- ings, and conquests of the tempter and the world, he gave himself a ransom for us ; and conquering death he rose again, ascended into heaven, being possessed in his manhood of the fulness of his power, and all things being delivered into his hands : so that he was made the general administrator, and Lord of all. And thus he, more clearly revealing his covenant of grace, and bringing life and immortality to light, commissioned his ministers to preach this gospel to all the world. And thus the primitive sovereign is God, and the sovereign by deriva- tion is Jesus the Mediator, in his manhood united to the second person in the Godhead 5 and the laws that we are governed by, are the law of nature with the superadded covenant of grace; the subordinate officers are angels, magistrates, and' pastors of the church (having works distinct) the society itself is called the church and kingdom of God ; the reward is everlasting glory, with the mercies of this life in' order to it; and the punishment is ^verlast^ ing misery with the preparatory judgments^ Of the Knowledge of God. 191 especially on the soul, which are here inflicted. Subjection is due upon our first being ; and is consented to or vowed in baptism, and is to be manifested in holy obedience to the death. This is the sovereignty and government of God. And now let us see how God as our sovereign must be known. 1. The princes, and all the rulers of the world, must understand their place and duty: they are first God's subjects, and then his ofHcers, and can have no power but from God, Rom. xiii. 3, 4. nor hold any but in dependance on him, and subordination to him. Their pov/er extendeth no further than the heavenly sove- reign hath signified his pleasure, and by com- mission to them, or command to us, conferred it on them. As they have no strength (cr natural power) but from the omnipotent God, so can they have no authority (or governing power or right) but from the absolute king of all the world. They can less pretend to a right of governing not derived from God, than a justice or constable may to such power npt derived from the earthly sovereigns. Princes and states also must hence understand their end and work. God who is the beginning, must be the -end also of their government : their laws must be but by laws subservient to his laws, to further men's obedience to them, The common good, which is their lower nearer end, musjt be measured by his interest in the nations, 192 Of the Knowledge of God, and men's relations unto him. The commoK possession of his favor, blessing and protection, is the greatest common good. His interest in us, and our's in him, must therefore be princi- pally maintained. 2. The knowledge of God as our sovereign king, must bring the whole man in subjection to him. Our understandings must be subject to his doctrine ; and resigned to him, as teachable and tractable. When we know what is his law and will, we must rest in it, though we know not the reasons of it. We take not on us to be compe- tent judges of all the reasons of the laws of men, l)ut must obey them without disputing the reasons (with the limitations after to be men- tioned,) How much more must we submit to the wisdom of the infallible lawgiver, that cannot deceive, or be deceived ! Our wills also must be fully subject to his will, revealed by his precepts. We must desire no more to move us, or to stop us, but to know w^hat God would have us do. As the first wheel in a watch or other engine movetli all the rest, so the v/ill of God must move all our wills, and rule our hves. We must take heed above all things in the world, lest our wills (which are the lower wheels) should have any such defects, distempers, reserves, any carnal bias, interest, or inclination, that makes them unfit to receive the law of God, or be ruled by his will. We must imitate our Lord (Heb. x. 7.) and learn of Of the Knowledge of God, 193 the prophet, Ps. xl. 8. '' I delight to do thy will, O God." With cheerful readiness to obey, we must stand waiting for the word of his command; and say, as Ps. clxiii. 10. " Teach me to do thy will, for thou art my God :" And^ as Samuel, (1 Sam. iii.9.) " Speak Lord, for thy servant heareth." When a man's selfish carnal will is mm-tified, and his will lies fiat before the Lord, and wholly applieth itself to his will, and it is enough to a m.an to move him in the greatest matters, to know that it is the will of God— this is a state of true subjec- tion. Thus must we be in subjection to the Father of Spirits, submitting even to his sharp- est dispensations. Heb. xii. 9. And all the church is subject unto Christ. Ephes. v. 24. And this is essential to our holy covenant and Christianity itself. When God is taken to ber our God, and we give up ourselves to be his people ; when Christ is taken to be our Saviour, and we give up ourselves to him as his members, and redeemed ones, it essentially containeth our taking him for our chief governor, and giving up ourselves to him as his subjects. Take heed of that wisdom that would overtop the wisdom of God, and be your guide itself, without depending on his wisdom. — This is the foolish damning wisdom of the world. Tf.ke heed of that concupiscence of will that w^ould be your ruler, and overtop the will of God, -^ 194 Of the Knowledge of God. For this is the grand rebel, and greatest enemy of God and iis, 3. And subjection must produce obedience. Subjection is the consent of the will to be sub- jects, and to obey : obedience is the actual performance of commanded duties. Subjection is the root of obedience, and virtually con- taineth it: obedience is the fruit of subjection, and supposeth it. If God be your master, shew it by his fear, or service. Mai. i. 6. It is not calling Christ our King, but obeying him before all, that will prove us subjects. Matt, vii. 21. '^ Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven ; but he that doth the will of my Father which is in heaven.*' Rom. xii. 1, 2. **I beseech you therefore brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, your reasonable ser- vice : and be not conformed to this world ; but be you transformed (or turned into other men) by the renewing of your mind, that you may prove what is that good, that acceptable and perfect will of God." ^' And this is the will of God, even your sanctification." 1 Thes. iv. 3. 1 Peter iv. 1,2. *' Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind : for he that hath suffered in the flesh hath ceased from sin ; that he no longer should live the rest of his time in Of the Knoivledge of God. 195 the flesh to the lusts of men, but to the will of God." Yea we should " stand perfect and complete in all the will of God." Col. iv. 12. And by the power of the word of God, every thoup;ht should be brought in obedience unto Christ. 2 Cor. x. 5. Our obedience should be publijc and exemplary. Rom. xvi. 19. *' For so is the will of God, that with well doing we put to silence the ignorance of foolish men." 1 Peter ii. 15. Obedience is better than sacri- fice. 1 Sam. XV. 22. Whatever you do, there- fore keep close to the law of God. 4. To this end we must labor to know the law, and be acquainted with God's will. The book of nature must be studied : the holy scripture must be searched, John v. 39. and meditated in both day and night. Ps. i. 2. Princes must have this book continually in their hands. Deut. xvii. 18-— 20. Josh. i. 8. 9. Rich and poor must learn it, that they may obey it. Deut. vi. 6, 7. 5. And our subjection to God obligeth us to a subjection to the officers that he sets over us. If any man say to judges, justices and constables, I will obey the king, but you are not kings, therefore I will not obey you, he shall suffer as disobeying the king in his officers. Contempt of magistrates and ministers, reflects on God. ♦ 6. Yea hence we must practically understand, ill what respect to obey our governors, Not 196 Of the Knowledge of God, merely as the officers of men ; not only as; chosen by the people; but as the officers of God, that from him have their authority. The atheistical politicians, that derive authority no higher than the sword, or the people's choice, or natural strength, do teach men to obey their governors, but as a little dog submits imto a ' mastiff, or so far as their commodity persuadeth them, but not for conscience in obedience to God. And they teach men to look to no higher end than common preservation and liberties, and not to expect protection or reward from the absolute sovereign. In a word, they entice all princes and people into damnable rebellion against the Lord ; as much as if they should entice all constables and justices to hold their places without dependance on the prince. But God teacheth us that '' there is no power but of God : the powers that be are ordained of God : whosoever therefore resisteth the power, resisteth the ordinance of God : and they that . resist, shall receive to themselves damnation: for he is the minister of God to us for good ; even the minister of God, an avenger to execute wrath upon him that doth evil." Rom. xiii. 1,, 2, 4. " Wherefore we must needs be subject not only for wrath, but also for conscience sake. For they are God's ministers, continually attend- ing upon this very thing; and for this cause we must pay them tribute." ver. 5, 6. " Submit yourselves to every ordinance of man for the Of the Knoivledge of God, 197 Lord's sake, For so is will of God." 1 Peter ii. 13, 15. Dent. i. 16, 17. ''Judge righteously between every man and his brother ye shall not respect persons in judgment; but shall hear the small as well as the great ; you shall not be afraid of the face of man : for the judgment is God's." 2 Chron. xix. 6, 7. " And he said to the judges, take heed what ye do : for you judge not for man, but for the Lord, who is with you in the judgment : wherefore let the fear of the Lord be upon you." But our atheistical politi- cians would teach rulers that they are none of the ministers of God, and that they judge for man only and not for him. The nature of all true obedience is such as Paul describeth in children and servants, Eph. vi. 1, 5 — 7, that fetcheth its rise and motives from the Lord. " Children obey your parents in the Lord, for this is right. Servants, be obedient to them that are you masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ; not with eye-service, as men- pleasers; but as the servants of Christ, doing the will of God from the heart ; with good will doing service as to the Lord and not to men." So Col. iii. 22, 23. 7. Hence also you must learn, that God's authority is the highest authority, and there is indeed no such thing in the world as true autho- rity that is against him, or not subordinate unto him. And therefore if men command u^ 198 ^ Of the K?iotvledge of God. to disobey God, by neglecting that which is hie ef nunc a duty, or by sinning against him, their commands are from a disobedient will of their own, but from no authority : and it is better in such cases, to obey God than man. Acts V. 29 ; so many prophets, apostles, and other martyrs, would not have been sacrificed by the fury of persecutors, if they had thought it just to obey them before God. God never gave any man authority against him : nor to nullify his laws. The acts of a justice or constable against the king, or beyond their power, are private or rebellious acts, and not authoritative. And so are the laws of men that are against God. Yet note well, that though we must rather disobey men than God, yet we may not forcibly resist, when we may not obey them. And in some cases, (as if a king would ravish a woman, or the like) when it is lawful to resist his fact, it is not lawful to resist hig iState, and disturb the government of the com- monwealth. Obey men cheerfully, when God forbids it not : but see that God be your abso- lute sovereign, whose laws can be dispensed with by none. If parents or masters command you to break the laws of God, obey them not. Despise them not, but humbly deprecate their displeasure, and obey them in all other things; but in the unlaw- ful thing obey them not : no not if they were the greatest princes upon earth; — but say, as the Of the Knowledge of God, 199 three witnesses of God, Dan. iii. 16, \1 ,—" We are not careful to answer thee m this matter: if it be so, our God whom we serve is able to deli- ver us from the burning fiery furnace, and he will deUver us out of thy hands O king : but if not, be it known unto thee O king, that we will not serve thy gods, nor w^orship thy golden image which thou hast set up." What I have said of magistrates, in the two last cases, I mean also of pastors of the church : they must be obeyed in and for the Lord, but not against the Lord. Saith Paul, of the churches of Macedonia, 2 Cor. viii. 5, " They p-ave their own selves to the Lord, and unto us by the will of God." See Acts xx. 28. 1 Thes. V. 12. Luke X. 16. " He that heareth you hear- eth me, and he that despiseth you despiseth me." And yet the leaven of the pharisees must be avoided ; and an angel from heaven be held as accursed, if he should preach another gospel. Gal. i. 8. And I would not have flatterers to set either princes or pastors above the angels of heaven: though yet in other respects we may be- still obliged, as I said before, to hear and to obey them. 8. And the knowledge of God's sovereignty must teach us to fear his righteous threatnings, and reverence his justice, and prepare ourselves- to be judged by him. He ruleth by his laws, and so by threatnings and promises, which he will make good. It is not a painted fire that he 200 Of the Knozdedge of God. threateneth. Judgment is a part of government* Laws are but shadows if there be no execution. ** O worship the Lord in the beauty of holiness ; fear before him all the earth. Say among the heathen that the Lord reigneth " Ps. xcvi. 9, 10. As his promises, so his peremptory threat- nings shall be fulfilled. He will not revoke his established laws for fear of hurting wilful sinners that will not fear his judgments till they feel them. Ps. xxxiii. 8. ** Let all the earth fear the Lord, let all the inhabitants of the world stand in awe of him : for he spake and it was done ; he commanded and it stood fast." Mark also the present judgments of the Lord, and rush not on his indignation. For *' the Lord is known by the judgments which he executeth : the wicked is. (oft) snared in the work of his own hands." Ps. ix. 16. Though " the wicked contemn God, and say in his heart, Thou wilt not require it," Ps. X. 13. yet they shall find that '' he beholdeth mischief to requite it with his hand; and that he is the helper of the fatherless and poor that commit themselves unto him." ver. 14. " The Lord's throne is in heaven: his eyes behold, his eyelids try the children of men : the Lord trieth the righteous, but the wicked and him that loveth violence his soul hateth." Ps. xi. 4, 5. 9. The sovereignty of God is a comfort to his loyal subjects. They may be sure that he will protect them, and make good his word.. Behold he cometh, and his reward is with him. Of the Knowledge of God. 201 Hev. xxii. 12. The righteous judge at his appearing will give the crown of righteousness to all them that love his appearing. 2 Tim. iv. 8. '•' O let the nations be glad and sing for joy, for thou shalt judge the people righteously, and govern the nations upon earth." Ps. Ixvii. 4. *' Let the heavens rejoice, and the earth be glad before the Lord; for he cometh, for he cometh to judge the world with righteousness and the people with his truth." Ps. xcvi. 11, 13. 10. Lastly, the knowledge of God as our sovereign . king, must cause us to desire and pray for and promote the glory of his kingdom ; and the obedience of his subjects in the world, that his name may be hallowed, by the coming of his kingdom, and the doing of his will on earth as it is in heaven, must be the matter of our daily requests to God. It must be the grief of every subject of the Lord, to think of the hea- then and infidel parts of the world ; and to see the rebellion of the profane among us; and that tiie lavrs of God are unknown or despised by the most of men. Alas! what abundance are ruled by their lusts, and self-conceitedness, and cor- rupted wills, and the customs of the world, or the Avills of men; but how few are ruled by the lav*^s of God ! O how should it grieve an honest heart, to see God's kingdom hindered by infi- delity, and weakened, divided, and disturbed by popery and heresy, and dishonored by scandal aad impiety as it is ! and to see the multitude. 202 Of the Knowledge of God. and the violence and industry of corrupters, dividers and destroyers; and the fewness, the coldness, and remissness of the builders, the healers, and restorers! All you that are loyal subjects to your Lord, lament these ways of rebellion and disobedience, and the diminutions and distempers of the subjects of his kingdom, and the unfaithfulness and negligence of his ministers : and bend your cares, desires and prayers, to the promoting of God's kingdom in you, and in the world ; and befriend not any thing that hindereth its prosperity. CHAPTER XV. 14. The third of these relations, and the next point in the knowledge of God to be spoken of, is, that he is " our most loving Father, or bountiful Benefactor." As he is good, so he doth good. Ps. cxix. 68. And as he is the chiefest good, so he bestoweth the greatest benefits : and therefore is thence by a necessary resultancy, our most bountiful benefactor. The term *' Father" comprehendeth in it all his three great relations to us. 1. A father gives being to his children, and therefore hath some pro- priety in them; and God is the first cause of our whole being, and therefore we are his own. 2. A father is the governor of his children: and Of the Knowledge of God, 203 God is our chief governor. 3. A father tenderly loveth his children that are childlike, loving, and obedient to him ; and seeketh their felicity : and so doth God love, and v^ill make happy his loving and obedient children, who have not only their being from him as their maker, but their new being or holy nature from him as their sanctifier. And this last being the end and perfection of the rest, doth communicate its nature to the rest as the means. And so, 1. The new nature that God thus giveth us in our regeneration, is not from his common love, but is an act of special grace, proceeding from his - special fatherly love. 2. The government that he exerciseth over them as his regenerate chil- dren, is not a common government, such as is that of the mere law of nature or of works; but it is a special government by a law of grace, a justifying, remedying, saving law, or covenant ; together with an internal illuminating, quicken- ing, guiding spirit, with church-state, and officers and ordinances all suited to this way of grace ; even as his dominion or propriety by redemption, and our sanctification and resignation, is not a common propriety, but a gracious relation to us as our own Father, who have the endeared rela- tion to him of being his own children. All is from love, and in a way of love, and for the exercise and demonstration of love: so that v/lien I call God " our Benefactor," I precisely distinguish this last part of his relations to us. 204 Of the Knowledge of God, from the rest : but when I call him " a Father," I mean the same thing, or relation which a bene- factor signifieth ; but with fuller aspect on the foregoing relations, and connotation of them as they are perfected all in this. And here, I. I shall briefly name the benefits on which this relation of God is founded. And 1. Even in creating us, he acted as a bene- factor, giving us the fundamental good of being, and the excellency of manhood. 2. By setting- us in a well furnished world, and putting all things under our feet, and giving us the use of creatures. 3. By entering into the relation of a governor to us, and consequently engaging him- self to terms of justice in his dealing with us, and to protect us, and reward us, if we did obey ; and making us capable of an everlasting happiness as our end, and appointing us suffi- cient means thereto. These benefits denomi- nated God the great Benefactor or Father unto man, in the state of his creation. But then moreover, he is a common Benefactor also. 4. By so loving the world as to give his only begotten Son, to be their Redeemer; a sufficient sacrifice for sin. 5. By giving out his promise or covenant of grace, and making a common deed of gift of pardon, reconciliation, and eternal life, to all that will accept it in and with Christ, to gospel ends. 6. By sending forth the messengers of this grace, commanding them to preach to every creature the gospel, or Of the Knowledge of God. 205 word of reconciliation committe/i to them, and to beseech men in Christ's stead, as his embas- sadors, as if God himself did entreat by them, to be reconciled to God. Matt, xxviii. 18, 19. Mark xvi. 16. 2 Cor. v. 19, 20. 7. By affording some common mercies without, and motions of his Spirit within, to second these invitations. But though by this much God hath a title to their dearest love, yet they have no title to his highest benefits, nor are in the nearest relation of children or beneficiaries to him. But, 8. When he begetteth us again to a lively hope, by his incorruptible seed, and giveth us both to will and to do, and when the Father effectually draweth us to the Son, and reneweth us according to his image, and taketh away our old and stony hearts, and giveth us new and tender hearts, and giveth us to know him, and love him as a Father ; then is he our Father in the dearest and most comfortable sense, and we are his children that have interest in his dearest love. 9. And therefore we have his Spirit, and pardon, justification and recon- ciliation with him. 10. And also we have special communion with him in prayer, praises, sacraments, and all holy ordinances and con- versation. 11. And we and our services are pleasing to him, and so we are in the hght of his countenance, and under a special promise of his protection and provision, and that all things- shall work together for our good. 12. And we L 206 Of the Knowledge of God, have the promise of perfection in everlasting; glory. II. And now as you see how God is our benefactor, or most gracious and loving Father, let us next see what this must work on us. And 1. Goodness and bounty should shame men from their sin, and lead them to repentance. Rom. ii. 4, 5. Love is not to be abused and requited with unkindness and provocation. He that can turn grace into wantonness, and do evil because grace hath abounded, or that if may abound, shall be forced to confess that his damnation is just. He that will not hate his sin, when he seeth such exceeding benefits stand by, and heareth mercy, and wonderful mercy plead against it and upbraid the sinner with ingratitude, is like to die a double death^ and shall have no more sacrifice for sin. 2. The fatherly love and benefits of God,, do call for our best returns of love. The bene- fits of creation, oblige all to love him with all their heart, and soul, and might : much more the benefits of redemption ; and especially as applied by sanctifying grace to them that shall be heirs of life, it obligeth them by multiplied strongest obligations : the worst are obliged to as much love of God, as the best (for none can be obliged to more than to love him with all their heart, &c.) but they are not as much obliged to that love : v\^e have new and special obliga^ lions J and therefore must return a hearty loYe„ Of the Knowledge of God. 207 •or we are doubly guilty. Mercies are love's -messengers, sent from heaven, to win up our hearts to love again, and entice us thither* All mercies therefore should be used to this end^ That mercy that doth not increase, or excite -and help our love, is abused and lost, as seed that is buried when it is sowed, and never more appeareth. Earthly mercies point to heaven, and tell us whence they come, and for what. Like the flowers of the spring, they tell us of the reviving approaches of the sun-: but like foolish children, because they are near us, we love the flowers better than the sun ; forgetting that the winter is drawing on. But spiritual mercies are as the sunshine that more imme- diately dependeth on, and floweth from the sun itself. And he that will not see (and value) the sun by its light, will never see it ! These beams come down to invite our minds and hearts to God; and if we shut the windows, or play till night, and they return without us, we shall he left to utter darkness. The mercies of God must imprint upon our minds the fullest and deepest conceptions of him, as the most perfect, suitable, lovely object to the soul of man. When all our good is origi- nally in him, and all flows from him, that hath the goodness of a means, and finally himself is all; not to love God then, is not to love good- ness itself; and there is nothing but good that is suited to our love. Night and day therefore l2 208 Of the Knowledge of God. should the believer be drawing and deriving from God, by the views and tastes of his precious mercies, a sweetness of nattire, and increase of holy love to God, as the bee sucks honey from the flowers. We should not How and then for a recreation light upon a flower, and meditate on some mercy of the Lord, but make this our work from day to day, and keep continually upon our souls, the lively tastes, and deep impressions of the infinite goodness and amiableness of God. When we love God most, we are at the best, most pleasing to God ; and our lives are sweetest to ourselves : and when we steep our minds in the believing thoughts of the abundant fatherly mercies of the Lord, we shall most abundantly love him. Every mercy is a suitor to us from God ! The contents of them all is this *' My son, give me thy heart." " Love him that thus loveth thee." Love him, or you reject him. O wonderful love ! that God will regard the love of man ! that he will enter into a covenant of love ! that he will be related to us iii a relation of love ! and that he will deal with us on terms of love ! that he will give us leave to love him, that are so base, and have so loved earth and sin ! yea, and that he will be so earnest a suitor for our love, as if he needed it, when it is only we that need ! But the paths of love are mysterious and incomprehensible. 3. As God is in special a benefactor and Of the Knowledge of God. 209 Father to us, we must be the readiest, and most diligent in obedience to him. Child-like duty is the most willing and unwearied kind of duty. Where love is the principle, we shall not be eye servants, but delight to do the will of God, ' and wish, O that I could please him more ! It is a singular delight to a gracious soul to be upon any acceptable duty; and the more he can do good, and please the Lord, the more he is pleased.. As fatherly love and benefits are the fullest and the surest, so will fiUal duty be. The heart is no fit soil for mercies, if they grow not up to holy fruits. The more you love, the more cheerfully will you obey. 4. From hence we must well learn, both how God is man's end, and what are the chief means that lead us to him. 1. God is not the end of reason, nakedly considered, but h-Cs is finis amantis, the end which love inclineth us to, and which by love is attained, and by love enjoyed: the under- standing of which would resolve many great perplexing difficulties that a natura finis do step into our way in theological studies. I will name no more now, but only that it teachetli us, how both God and our own fehcity in the fruition of him, may be said to he our ultimate end, without any contradiction, yet so that it be eminently and chiefly God. For it is a union (such as our natures are capable of) that is desired, in which the soul doth long to be i-3 210 Of the Knowledge of God. swallowed up in God: understand but what a filial or friendly love is, and you may under- stand what a regular intention is, and how God must be the christian's end. 2. And withal, it shews us, that the most direct and excellent means of onr felicity, and to our end, are those that are most suited to the work of love. Others are means more remotely, and necessary in their places ; but these directly. And therefore the promises and narratives of the love and mercy of the Lord, are the most direct and powerful part of the gospel conducing to our end; and the threatnings the remoter means. And therefore as grace was advanced in the world, the promissory part of God's covenant or law grew more illustrious, and the gospel consisted so much of promises, that it is called glad tidings of great joy. And therefore the most full de- monstration of God's goodness and loveliness to our hearers, is the most excellent part of all our preaching, though it is not all. And therefore the meditation of redemption, is more powerful than the bare meditation of creation, because it is redemption that most eminently revealeth love. And therefore Christ is the principal means of life, because he is the principal mes- senger and demonstration of the Father's love, and by the wonders of love which he revealeth and exhibiteth in his wondrous grace, he wins the soul to the love of God. For God will have external objective means and internal effective Of the Knowledge of God. 211 means concur, because be will work on man agreeably to the nature of man. Though there was never given out such prevalent invincible measures of the Spirit, as Christ hath given for the renewing of those that he will save, yet shall not that Spirit do it without as excellent objec- tive means. And though Christ, and the riches of his grace revealed in the gospel, be the most wonderful objective means, yet shall not these do it without the internal effectual means. But when love doth shine to us so resplendently without us, in the face of the glorious Sun of love, and is also let into us by the Spirit's illumi- naiton, that sheds abroad this love in our hearts, then will the holy fire burn, which comes from heaven, and leads to heaven, and will never rest till it has reached its centre, and brought us to the face and arms of God. 5. And from the fatherly relation and love of God, we must learn to trust him, and rest our souls in his securins; love. Shall we distrust a Father ! an omnipotent Father ! Thei-efore is this relation prefixed to the petitions of the Lord's prayer, and we begin with ^' Our Father which art in heaven," that when w^e remember his love, and our interest in him, and his alsuffi- ciency, we may be encouraged to trust him, and make our addresses to him. If a Father, and such a Father smite me, I will submit, and kiss the rod; for I know it is the healing fruit of love. If a Father, and such a Father afflict me, 212 Of the Knowledge of God. wound me, deal strangely with me, and grieve my flesh, let me not murmur or distrust him ; for he well understandeth what he doth, and nothing that shall hurt me finally can come from omnipotent paternal love. If a Father, and such a Father kill me, yet let me trust in him, and let not my soul repine at his proceedings, nor tremble at the separating stroke of death. A beast knows not when we strive with him, what we intend, whether to cure, or to kill him : but a child need not fear a killing blow, nor a loving soul a damning death, from such a Father. If he be a Father, where is his love and trust? 6. If God be our Father, and so wonderful a benefactor to us, then thanks and praise must be our most constant work, and must be studied above all the rest of duty, and most diligently performed. If the tongue of man, which is called his glory, be made for any thing, and good for any thing, it is to give the Lord his glory, in the thankful acknowledgment of his love and mercies, and the daily cheerful praises of his name. Let this then be the christian's work. 7. The children of such a Father, should live a contented cheerful life. Diligence becometh them, but not contrivances for worldly great- ness, nor carking cares for that which their Father hath promised them to care for. Humi- lity and reverence beseemeth them, but not Of the Knowledge of God, 213 dejection and despondency of mind, and a still complaining, fearful, troubled, disconsolate soul. If the children of such a Father shall not be bold and confident, and cheerful, let joy and confidence then be banished from the earth, and be renounced by all the sons of men. CHAPTER XVI. 15. There are yet divers subordinate attri- putes of God, that being comprised in the forementioned, may be passed over vv^ith the briefer touch. And the next that I shall speak of, is, his freedom. And God is free in more senses than one ; but for brevity, I shall speak of all together. 1. And firsf, God hath a natural freedom of will, being determined to will by nothing with- out him, nor liable to any necessity, but what is consistent with perfect blessedness and liberty. His own being, and blessedness, and perfections, are not the objects of his election; and therefore not of that which we call free will : but all his works without, as creation, provi- dence, redemption, &c. are the effects of his free will : not but that his will concerning all these, hath a necessity of existence ; for God did from eternity will the creation, and all that is done in time ; and therefore from eternity 214 Of the Knowledge of God, that will existing, had a necessity of existence : bat yet it was free, because it proceedeth not necessarily from the very nature of God : God was God before he made the world, or redeemed it, or did the things that are daily done. And therefore one part of the schoolmen maintain, not only that there is contingency from God, but that there could be no contingency in the creature, if it had not its original in God : the liberty of God being the fountain of contingency. 2. There is also an eminency both of domi- nion and sovereignty in God, according to which he may be called free. His absoluteness of propriety freeth him from the restraint of any obligation, but what floweth from his own free will, from disposing of his own as he pleases. And his absolute sovereignty freeth him from the obligation of his own laws as laws, though he will still be true to his promises and predictions. Let man therefore take heed how he questioneth his maker, or censureth Jiis laws, or works, or ways. CHAPTER XVII. 16. Another attribute of God is his justice. With submission I conceive that this is not to be said to be from eternity, any otherwise than Of the Knowledge of God. 215 all God's relations are (as creator, redeemer, &c.) because there is no time with God. For though the blessed nature denominated just is from eternity, yet not the formality or denomi- nation of justice. For justice is an attribute of God, as he is governor only : and he was not governor, till he had creatures to govern: and he could not be a just governor when he w-as no governor. The denomination did not arise till the creation had laid the foundation. Many questions may be resolved hence, which 1 will not trouble you to recite. Justice in God is the perfection of his nature, as it giveth every one his due, or governeth the world in the most perfect orders for the ends of government. Because he is just, he will reward the righteous, and difference between the godly and the wicked : for that governor that useth all alike, is not just. The crown of righteous- ness is given by him as a righteous judge, 2 Tim. iv. 8. I. The justice of God is substantially (in men we call it an inclination) in his nature, and so it is eternal. II. It is founded formally in his relation of *' governor.'' III. It is expressively first in his laws : for as a just governor he made them suited to the subjects, objects, and ends. IV. It is expressively secondarily in his judgments and executions; which is when 216 Of the Knowledge of God* they are according to his law ; or in the cases of penalty where he may dispense at least according to the state of the subject, and fitted to the ends of government. 1. The justice of God is the consolation of the just: he will justify them whom his gospel justifieth, because he is just. The justice of God in many places of scripture, is taken for his fidelity in vindicating his people, and his judging for them, and procuring them the happy fruits of his government, and so is taken in a consolatory sense, Ps. Ixxxix. 14. " Justice and judgment are the habitations of thy throne; mercy and truth shall go before thy face,'* 2 Thes. i. 5, 6. " It is a righteous thing with God to recompense tribulation to them that trouble us, and rest to the troubled." 2. The justice of God is the terror of the ungodly. As he would not make unrighteous laws, for the pleasure of unrighteous men, so neither will he pass unrighteous judgment. But look what a man soweth, that shall he also reap. All his peremptory threatnings shall be made good, and his wrath poured out for ever upon impenitent souls, because he is the righ- teous God. Of the Knowledge of God. 217 CHAPTER XVIII. 17. Another of God's attributes is his holi- ness. He is called holy. 1. As he is tran- scendently above and separated from all the creatures, in comparison of whom the heavens are not clean ; and from whom all things stand at an infinite distance. 2. As the perfection of his nature is the fountain of all moral good. 1. In the holiness of his law, the rule of holiness. 2. In the holiness of the soul : and, 3. In his holy judgments. And consequently as this perfect nature is contrary to all the moral pollution of the creature, loathing iniquity, forbidding and condemning it. That perfect goodness of the will of God, from whence flow- eth holy laws, and motions, and the holiness of the soul of man, is it that scripture meaneth usually by God's holiness ; rather than the foresaid distance from the creatures. And therefore his holiness is usually given as the reason of his laws and judgments, and of his enmity to sin: and our hohness is called his image (who imitate not his transcendency) and we are commanded to be holy as he is holy, 1 Pet. i. 16. The nature of the image will best tell us what holiness is in God. Holiness in us is called the divine nature, 2 Pet. i. 4, and therefore is radically a right inclination and disposition of the soul; which hath its rise M 218 Of the K?iowkdge of God. from a transcendent holiness in God, even as our wisdom from his transcendent wisdom, and our being from his being. Holiness therefore being indeed the same with the transcendently moral goodness of God, which I have spoken of before, I shall say but little of it now. Thus must the holiness of God be know^n. I. It must cause us to have a most high and honorable esteem of holiness in the creature, because it is the image of the holiness of God. Three sorts of creatures have a derivative holi- ness : the first is the law ; Avhich is the mere signification of the wise and holy will of God, concerning man's duty, with rewards and penal- ties for the holy governing of the world ! This is the nearest image of God, engraven upon that seal which must be the instrument of imprinting it on our souls. Now the holiness of the word is not the mere product of the will of God, considered as a will; but of the will of God considered as holy, that is, as the infinite tran- scendent moral goodness in the architype or original. For all events that proceed from God, are the products of his will which is holy, but not as holy (as the creating, preserving, dispo- sing of every fly, or fish in the sea, or worm in the earth, &c.) There is somewhat therefore in the nature of God, which is the perfection of his w^ll, and is called holiness, which the holi- ness of the law doth flow from and express. This holy word is the immortal seed that Of the Knowledge of God. 219 begetteth holiness in the soul, which is the second subject of derived holiness; and this our holiness is a conformity of the soul to the law, as the product of the holy will of God, and not a mere conformity to his predictions, and decreeing will as such. It is a separation to God, but not every separation : Pharaoh was set apart to be the passive monument of the honor of God's name : and Cyrus was his ser- vant to restore his people, and yet not thus holy: but it is a separation from common and unclean uses ; and a purgation from polluting vice, and a renovation by reception of the image of God's holiness, whose nature is to incline the soul to God, and devote it wholly to him ; both in justice, because we are his own, and in love, because he is most holy and perfectly good. The third subject of hohness is those crea- tures that are but separated to holy uses ; and these have but a relative holiness, and secundum quid: as the temple, the holy utensils, the Bible as to the materials, the minister as an officer, the people as visible members, &c. All these must be reverenced and honored by us, according to the proportion of their holiness. 1. Our principal reverence must be to the holy word of God : for holiness is more perfect there than in our souls. The holiness of the word, which is it that the ungodly hate or quarrel at, is the glory of it in the eyes of holy men. We may much discern a holy and an unholy soul, by m2 220 Of the Knowledge of God. their loving or not loving a holy law; especially as it is a rule to themselves. A distaste of the holiness of scripture, and of the holiness of the writings of divines, and of the holiness of theiif preaching or conference, discovereth an unholy soul. A love to holy doctrine sheweth that there is somewhat suitable to it in the soul that loveth it. It is the elogy of the scriptures^ the promises, the covenant, the prophets and apostles, that they are all holy. Kom. i. 2. Ps.cv.42. Luke i. 70, 72. Rev. xviii.20. 2 Tim. iii. 15. Rom. vii. 12. The holiness of the scripture doth make it as suitable and savory to a holy soul, as light is suitable to the eye- sight, and sweetness to the taste: and tlierefore it is to them as the honey comb; But to the unholy it is a mystery, and as foolishness, and that which is contrary to their disposition, and they have an enmity to it : which makes a won- derful difference in their judging of the evidences of scripture verity, and much facilitateth the work of faith in one sort, and strengtheneth unbelief in the other. Holy doctrine is the glass that sheweth us the holy face of God himself, and therefore must needs be most excellent to the saints. 2. And we must honor and love also the holiness of the saints : for they also bear the image of the Lord. Their holy affections, prayers, discourses, and conversations must be beautiful in our eyes : and we must take heed O/ the Knowledge of God, 2- .f those temptations, that either ^^^^ injuries received from any, or from the r Wot. J.mperfections, or from the.r — ^ "^^^ world or from the contempt and reproacli and Tandts of the ungodly, would draw us to thn^ dishonorably of their hoUness. He *« ho -re^^ the holy God, w.U honor his image m hi. holy people I" his eyes a vile person will he con- eled, but he JiU honor them that fear he T nr^ Ps XV 4. The saints on earth aie t.ie ellUntm his eyes, and his delight is in them Ps. xvi. 2, 3. The breathings of d-- lo^e >, the holy pi-ayers, praises and speeches of the faL, 11 their reverend and holy n^^ion ot his name, are things that a holy soul doA sweetly relish, and take pleasure in. as «^ would do to hear an angel .peak of the holy thing, ot the invisible glory. , 3 And relative hohness itself, though the low'est, must be honored by us. Holy oftices Ld persons in them must be reverenced fo their relative holiness. Holy days must be ho ily observed. Holy ordinances (which also pa ticipate of the holiness of the law, as signifi- ca ive) must be reverently used. Due reverence must be given even to that which is lawfully by ":devofedtoaholyuse,asaretempesand utensils of worship, and the maintenance dedi- ^aS to the service of God. That which is how must not be devoured, Prov. xx 25. nor used as we do things- common and unclean. 222 Of the Knowledge of God. 2. God's holiness must make us holy : we must fall in love with it, and wholly conform ourselves unto it. Every part of sanctifying grace must be entertained, and cherished, and excited, and used by us. Sin must be loathsome to us because it is contrary to the holiness of God. No toad or snake should seem to us so ugly. A dead carcase is an unpleasant sight, because it sheweth us a privation of natural life ; but an unholy soul is incomparably a more . loathsome ghastly sight, because it sheweth us the privation of the life of holiness. No man can well know the odiousness of sin, and the misery and loathsomeness of the unholy soul, that knoweth not the holiness of God. *' Speak unto all the congregation of Israel, and say unto them, Ye shall be holy: for I the Lord your God am holy." Lev. xix. 2. ** Sanctify your- selves therefore and be ye holy, for I am the Lord your God." Lev. xx. 7, 8. " As he that hath called us is holy, so must we be holy in all manner of conversation." 1 Pet. i. 25. It is *' an holy calling wherewith we are called." 2 Tim, i. 9. We are sanctified to be a peculiar people to Christ. Tit. ii. 14. *' That denying ungodliness and worldly lusts, we should live soberly, righteously and godly in this present world." ver. 12. We are made " an holy priest- hood to offer up spiritual sacrifice, acceptable to God, by Jesus Christ." 1 Pet. ii. 5. Rom. xii. 1, 2, ** We must therefore present our Of the Knowledge of God. 223 bodies a living sacrifice, holy, acceptable to God, our reasonable service." For we are " chosen in Christ before the foundation of the world, that we should be holy, and without blame," Eph. i. 4', and are redeemed and sanctified by Christ, '' that we may be presented glorious, holy, and without blemish." Eph. v. 26. 27. See therefore th^ you " follow holiness, without which no man shall see the Lord." Heb. xii. 14. For '' blessed are the pure in heart, for they shall see him." Matt. v. 8. 3. The holiness of God, must be to us a standing unanswerable argument to shun all temptations that would draw us to be unholy, and to confound all the words of wicked men that are spoken against holiness. Remember but that God is holy, and if thou like that which is spoken against God, thou art his enemy. Think on the prophesy of Enoch, Jude 14, 15. '' Behold the Lord cometh with ten thousand of his saints, to execute judgment upon all, and to convince all that are ungodly among them, of all their ungoldy deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him." God will not hold hini guiltless that taketh his holy name in vain; much less that blasphemeth holiness, which is the perfection of his blessed nature. 4. The holiness of God must possess us witli a sense of our uncleanness, and further our 224 Of the Knowledge, of God. humiliation. When Isaiah heard the seraphim^ cry, " Holy, holy, holy is the Lord of hosts, the whole earth is full of his glory," Isa. vi. 3; he said, ^' Woe is me, for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips ; for mine eyes have seen the king, the Lord of Hosts/' ver. 5* 5. The hohness of God must cause us to walk continually in his fear, and to take heed to all the affections of our souls, and even to the manner of our behaviour, when we come near to him in his holy worship. What suffered the Bethshemites for irreverent looking into the Holy Ark, 1 Sam. vi. 19, and Uzzah but for touching it? And what a dreadful example is that of the two sons of Aaron, that were slain by a devouring fire from the Lord, far offering strange fire which he commanded not. Lev. X. 1,2. And Aaron was awed into silence by this account from God : " I will be sanctified in them that come nigh me, and before all the people I will be glorified." ver. 3. Take heed lest irreverence, or deadness, or customary heartless wordy services, should be brought before a holy God. Take heed of hypocritical carnal worship^ The holy God will not be mocked with com- pliments and shews. Of the Knowledge of God. 225 CHAPTER XIX^ 18. The next attribute of God to be spoken of is, " his veracity, truth, and faithfulness. '^ This is the result of his perfect wisdom, good- ness, and omnipotency : for because he is most wise and powerful, he cannot be necessitated to lie : and because he is most good, he will not lie. Though God speaketh by none but a created voice, and signify his will to us by men, that in themselves considered are defectible, yet what he maketh his voice shall speak truth ; and what he chooseth to signify his will, shall truly signify it. He therefore condemneth lying in man, because it is contrary to his own veracity. For if any should say that God is under no law, and therefore is not bound to speak truth, or not deceive a prophet or apostle by his inspi- rations; I answer, that he hateth lying as con- trary to his perfect nature, and is himself against it, and connot possibly be guilty of it, because of his own perfection ; and not because he is under a law. Lying comes from some imperfec- tion, either of knowledge, power, or goodness, which can none of them befal the Lord. The goodness of the creature is a goodness of con- formity to an obliging law; and the goodness of the law is a goodness of conformity to, and expression of the good will of God. But the goodness of God is a perfection of essence, the ai 3 226 Of 'the Knowledge of God, primitive goodness, which is the fountain, and standard, and end of all other good ; and not a goodness of conformity to another. And this attribute of God is of very great use to his servants. 1. From hence we must be resolved for duty, and for a holy, heavenly life: because the commands of God are serious, and his promises and threatenings true. If God were not true, that tells us of these great eter- nal things, then might we excuse ourselves from godliness, and justify the worldling in his sensual way : there is nothing of common sense and reason that can be said against a holy life, by a man that denieth not the truth of God, or of his word. And to deny God's truth is most unreasonable of all. O sirs! when you read and hear of the wonderful weighty matters of the scripture, of an endless life, and the way thereto ; bethink you, if these things be true, what manner of persons you should be in all holy conversation and godliness ! 2 Peter iii. ]]. If the word be true, that telleth us of death and judgment, and heaven and hell, is it time for us to sin, to trifle, and live unready ? 2. The truth of God is the terror of his enemies. O happy men, if their unbelief could make void the threatenings of God, and doubt- ing of them would make them false : and if their misery were as easily remedied as denied, and ended as easily as now forgotten; or for- gotten hereafter as easily as now ! But true and Of the Knowledge of God. 227 rio-hteous is the Lord, and from the beginning hil word is true. Ps. cxix. 16. Not a word shall fall to the ground, nor a jot or tittle pass unfulfilled. 3. The truth of God is the ground of faith, and the stay of our souls, and the rock of all our confidence and comfort. A christian did not differ from another man (unless in being somewhat more deluded) if God were not true. But this is the foundation of all our hopes, and the life of our religion; and all that we are as christians, proceeds from this. Faith is anima- ted by God's veracity, and from thence all other grace's flow, or are excited in us. O christians, what a treasure is before your eyes, when you open the blessed book of God ! what hfe should i*t put into your confidence and comforts, to think that ail these words are true ! All those descriptions of the everlasting kingdom, and all those exceeding precious promises of this life, and that which is to come, and all the expres- sions of that exceeding love of God unto his servants, all these are the true sayings of God. A faithful witness will not lie, Prov. xiv. 5. much less will the faithful God. Eternal life is promised by God that cannot lie. Tit. i. 2. *' Wherein God, willing raore abundantly to shew unto the heirs of promise the immutability of his counsels, confirmed it by an oath : that by two immutable things, in which it was impos- sible for God to lie, we might have a strong 228 Of the Knowledge of God. consolation, who have fled for refuge to lay hold upon the hope set before us/^ Heb. vi. 17, 18. Let faith therefore live upon the truth of God, and let us be strengthened, and rejoice therein. 4. Abhor all doctrines which deny the truth and faithfulness of God; for they destroy the ground of christian faith, of all divine faith, and all religion. The veracity of God is the formal object of all divine faith. We believe God, because he cannot lie : if he can lie, and do lie, he is not credible. But you will say, — Is there any that hold such odious doctrines ? Answer, — I like not the charging of persons with the consequences of their opinions which they dis- cern not, but disclaim : God will not charge them with such consequences, who do their best to know the truth; and why should we? All men have some errors, whose consequences contradict some articles of faith. It is not the persons that I persuade you to dislike, but the doctrine : and the doctrine is never the less to be abhorred, because a wise or good man may hold that which doth infer it. I shall now instance only in the dominican's predetermination. They that hold that it is necessary to the being of every circumstantiated act, natural and free, that God be the principal immediate physical efficient predetermining cause of it, do hold that he so causeth all the false speeches and writings (as well as other Of the Knowledge of God. 229 sins) that ever were spoken or written in the world : not only as they are acts in genere, but as these words in particular; as that he so predetermined the tongues of Ananias and Saphira to say those very words which they said, rather than others. Now seeing it is apparent 1. That God hath not a voice but, speakelh to us by a created voice, even by prophets and apostles, and that the Scripture was written by men. 2. And that God's veracity, which is the formal object of our faith, consisteth in his not using lying instru- ments, nor sending a lying messenger to us; (it is veracitas revelantis per allum.) 3. And that no way of inspiration can make God to be any more the cause of the words or writings of ^ an apostle, than his immediate physical efficient specifying predetermination doth; (for it can do no more than irresistibly as the first cause, physically to premove the agent to this thought, will, word, or deed, considered with all its circumstances) it foUoweth that we have no certainty when God premoveth an apostle or prophet to speak true, and when to speak falsely; and that no words or writings are of certain truth, upon any account of God's inspi- ration or premotion, because God not only can, but doth cause all the untruths that are spoken or written in the world: therefore no faith in God's revelations hath any sure foundation, nor any formal object at all: and so all religion is 230 Of the Ktiowkdge of God, dashed out at a stroke. To say that God causeth not the falsity of the word, nor the word as false, but the word which is false, might well be the justification of them that affirm God to be but the universal cause of the word or act in genere as a word or act ; and that the specification is only from the sinner. But in them that say he is the particular cause of this word comparatively rather than another, it is but a contradiction: 1. For there is no other cause of the falsity, which is a mere relation, but that which causeth the rule and the word or writing which is false, and so lieth the foundation. 2. It overthroweth all certainty of faith, if God speak to us by his instruments, those words that are false: the quod f ahum, as well as the qua falsLtrrij leave th us no ground of certainty. The dominicans therefore have but one task in which their hope is placed, to excuse their opinion from plain obliterating all divine belief and religion, and that is, to prove that there is so great a difference between inspiration and their physical predetermination, that God cannot by inspiration premove to an untruth, though by physical predetermination he may: this is their task; which I see not the least possibility that ever they should perform: if God premove, and predeterminate every will, and tongue, and pen, to every lie that is spoken or written, more potently and irresistibly than I move my pen in writing, it is past my power Of the Knowledge of God. 231 to understand what more he can do by mspha- tion, to interest him in the creature's act : or at least how the difference can be so great, as that one of the ways he can predetermine all men to their falsities, and none the other way. But of this I have written a large disputation; yet think it not needless, even in a practical treatise, to say this much here. 5. . The truth of God must teach us to hate every motion to unbehef in ourselves and others. It is a heinous sin to give God the lie, though he speak to us but by his messengers. Every honest man, so far as he is honest, is to be believed : and is God less true? A graceless gallant will challenge you the field for the dishonor, if you give him the lie. If you deny God's veracity, you do not only equal him with the worst of men, but with the devil, who was a liar from the beginning. Yea, you make him incapable of being the governor of the world, or suppose him to govern it by deceits and lies. Abhor therefore the first motions of unbelief. It makes men somewhat worse than devils; for the devils know that God cannot lie, and- therefore they believe and tremble. Unbelief of the truth of the word of God, is the curse of the soul ; the enemy and bane of all grace and religion, so far as it prevaileth : let it be the principal care and labor of your souls, to settle the foundation of your faith aright, and to discern the evidence of divine authority in the 232 Of the Knowledge of God. holy scriptures, and to extirpate the remnants of infidehty in your hearts. 6. Let the truth and faithfulness of God engage you to be true and faithful to him, and to each other. You have promised him to be his servants ; be faithful in your promises : you are in covenant with him ; break not your cove- nant. Many a particukr promise of reformation you have made to God ; prove not false to him that is true to you. Be as good as your word to all men that you have to do with. . Abhor a lie as the offspring of the devil, who is the father of it : remember you serve a God of truth; and that it is the rectitude and glory of his servants to be con- formable to him. They say the Turks are offended at Christianity, because of the lies and falsehood of christians. But sure they were but nominal christians, and no true christians that ever they found such : and it is pity that Christianity should be judged of through the world, by the lives of them that never were christians but from the teeth outward, and the skin that was washed in baptism. They that will lie to God, and covenant to be his holy servants, when they hate his holy service, will lie to man, when their commodity requireth it. When they seem to repent, and honor him with their tongues, ** They flatter him with their mouth, and lie to him with their tongues ; for their heart is not right with him, neither are Of the Knowledge of God, ^33 they steadfast in his covenant." Ps. Ixxviii. 34_.37. God saith. Lev. xix. 11. ''Ye shall not steal, nor deal falsely, nor lie one to ano- ther." A righteous man hateth lying. Prov. xiii. 5. The lying tongue is but for a moment. Prov. xii. 19. For God hateth it, and it is an abomination to him. Prov, xvi. 16, 17. The lovers and makers of lias are shut out of the kingdom of Christ. Kev. xxii. 15. But above all, false teachers that preach and prophesy lies, and deceive the rulers and people of the earth, are abominable to God. See Jer. xxvii. 10, 14 — 16, and xiv. 14, and xxiii. 25, 26, 32. Ezek. xiii. 9, 12. Isa. liv. 13. When Ahab was to be destroyed, a lying spirit in the mouth of his prophets deceived him. And if a ruler hearken to Ues, all his servants are wicked. Prov. xxix. 2. 7. Above all, false witness and peijury should be most odious to the servants of the God of truth. Prov. xix. 9. '' A false witness shall not be unpunished, and he that speaketh lies shall perish." Eccles. v. 4, 5. " When thou vowest a vow to God, defer not to pay it." Saith David, *' Thy vows are upon me, O God." Ps. Ivi. 12. And unto thee shall the vow be performed. Ps. Ixv. 1. Perjury is a sin that seldom scapeih vengeance, even in this life. The instances of Saul the first, and Zedekiah the last of the kings of Judah, before their desolation, are both very terrible. Saul's posterity must be hanged, 234 Of the Knoioledge of God. to stay the famine that came upon the people for his breaking a vow that was made by Joshua, and not by him; though he did it in zeal for Israel. 2 Sam. xxi. Zedekiah's case you may see, 2 Chron. xxvi. Ezek. xvii. He that swear- eth, appealeth to God as the searcher of hearts, and avenger of perjury. The perjured person chooseth the vengeance of God : he is unfit (till he repent) to be a member of any civil society ; for he dissolveth the bond of all societies: he cannot well be supposed to make conscience of any sin or villany in the world, against God, his country, his king, his friend or neighbour, that makes no conscience of an oath. It is not easy to name a greater wickedness out of hell, than to approve of perjury by laws or doctrine. And whether the church of Rome do so or not, I only desire them to consider that have read the third canon of the council at Lateran, under Pope Innocent the third, where an approved general council decreeth, that the pope discharge vassals from their allegiance or fidelity to those temporal lords that exterminate not heretics (as they call them) out of their dominions. What shall restrain men from kill- ing kings, or any villany, if once the bond of oaths be nullified? But scripture saith, "keep the king's commandment, and that in regard of the oath of God." Eccles. viii. 2. No man defendeth perjury by name : but to say that men that swear to do that which God commandeth. Of the Knowledge of God. 235 or forbids not, are not bound to keep that oath; or that the pope may absolve men, or disoblige them that swore fidelity to temporal lords, when once the pope hath excommunicated them, doth seem to me of the same importance. CHAPTER XX. 19. The next attribute to be spoken of is, his mercifulness, and his long-suffering patience, which we may set together. This is implied in his goodness, and the relation of a father before expressed. Mercy is God's goodness, inclining him to prevent or remove his creatures' misery. It is not only the miserable that are the objects of it, but also those that may be miserable ; it being as truly mercy to keep us out of it fore- seen, as to deliver us out of it when we are in it. Hence it is that he taketh not pleasure in the death of the wicked, but rather that he turn and live. And hence it is that he afflicts not wilhngly, nor grieves the children of men. Lam. iii. 33. Not that his mercy engageth him to do all that he can do for the salvation of every sinner, or absolutely to prevent or heal his misery ; but it is his attribute chiefly considered as governor of the rational creature ; and so his mercy is so great to all, that he will destroy none but for their wilful sin, and shut none 236 Of the Knowledge of God. among us out of heaven, but those that were guilty of contemning it. God doth not prevent the sinner Vv^ith his judgment, but with his grace he often doth. He never punisheth before we are sinners, nor never decreed so to do, as all will grant. He punisheth none, where his fore- going commands and warnings have had their due effect for the prevention : and therefore because the precept is the first part of his law, and the threatening is but subservient to that, and the first intent of a governor is to procure obedience, and punishing is but upon supposi- tion that he misseth of the first; therefore is God said not to afflict willingly; because he doth it not ex voluiitate antecedente, but ex volun- tate consequent e, that is (for so the distinction is found), not as a lawgiver, and ruler by those laws considered before the violation; but only as a judge of the law-breakers. But, yet God's mercy is no security to the abusers of his mercy: but rather will sink them into deeper misery, as the aggravation of their sin. As God afflicts not willingly, and yet we feel that he afflicteth ; so if he do not condemn you willingly, you shall find if you are impenitent, that yet he will condemn you. If you say, God can be forced to do nothing against his will : I answer you, that it is not simply against his will ; for then it should never come to pass : but it is against the principal act of his will, which floweth from him as a law- Of the Knowledge of God, 237 giver, or ruler by laws, in which respect it may- be said that he had rather that the wicked turn and live : but yet if they will not turn, they shall not live. A merciful judge had rather the thief had saved his hfe by forbearing to steal ; but yet he had not rather that thieves go unpunished than he should condemn them. But you will say. If God had rather men did not sin, why doth he not hinder it? I answer. He had not absolutely and simply rather ; that is so far as to do all that he can to prevent it, nor all that without which he foreknoweth it will not be prevented; but he doth much against sin as a law-giver, and nothing for it; he causeth it not, but persuades us from it ; and therefore as a ruler he may be said to have rather that men did not sin, or rather that they would turn and live. 1 . The mercy of God therefore should lead sinners to repentance, and shame them from their sin, and lead them up to God in love. 2. Mercy should encourage sinners to repent, as v/ell as engage them to it : . for we have to do with a merciful God, that hath not shut up any among us in despair, nor forbid them to come in, but continueth to invite when v/e have oft refused, and will undoubtedly pardon and wel- come all that do return. 3. Mercy being specially the portion of the saints, must keep them in thankfulness, love, and comfort : and all mercies must be improved 238 Of the Knoidedge of God, for their proper ends : when a merciful God is pleased to fill up his servants' lives with such great and various mercies as he doth, it should breed a continual sweetness upon their hearts, and cause them to study the most grateful retribution. He should breathe forth nothing but thankfulness, obedience, and praise, who breathes in nothing but mercies from God. As the food that men live upon, will be seen in their temperature, health and strength ; so they that live continually upon mercies, should be wholly turned into love and thankfulness : it should become as it were their nature, tempera- ture and constitution. O how unspeakable is the love of God, that provideth so sweet a life for his servants, even in their warfare and pil- grimage in this world ! that mercy must be as it were the air that they breathe in, the food which they must live upon ; and the remembrance, improvement and thankful mention of it, must be the business and employment of their lives ! O with what sweet affections, meditations, and expressions should we live, if we lived but according to the rate of those mercies upon which Ave live! Love, and joy, and thanks, and praise, would be our very lives. What sweet thoughts would mercy breed and feed in our minds when we are alone? What sweet appre- hensions of the love of God, and life eternal, should we have in prayer, reading, sacraments, and other holy ordinances ! Sickness and health. Of the Knowledge of God. 239 poverty and wealth, death as well as life would be comfortable to us : for all is full of mercy to the vessels of mercy. O christians, what a shame is it that God is so much wronged, and ourselves so mi:^ch defrauded of our peace and joy, by passing over such abundance of great invaluable mercies, without tasting their sweet- ness, or well considering what we do receive ! Had we David's heart, what songs of praise would mercy teach us to indite ! How affection- ately should we recount the mercies of our youth and riper age ! of every place and state that we have lived, in to the honor of our gracious Lord, and the encouragement of those that know not how good and merciful he is ! But withal, see that you contemn not, or abuse not mercy. Use it well ; for it is mercy that you must trust to in the hour of your distresses. O do not trample upon mercy now, lest you be confounded when you should cry foi mercy in your extremity. 4. The mercifulness of God must cause his servants to imitate him in a love of mercy. Be merciful, for your heavenly Father is merci- ful. Blessed are the merciful, for they shall obtain mercy. Matt. v. 7. Be merciful in your censures : be merciful in your retributions : you are none of God's children, if you love not your enemies, and pray not for them that curse you, and do not good to them that hate and persecute you (according to your power). Matt. v. 44, 45. 240 Of the Knowledge of God, If you forgive not men their trespasses, but take your brother by the throat, neither will your heavenly Father forgive you your trespasses. Matt. vi. 14, 15. Mark, that even while he is called '* your heavenly Father," yet he will not forgive, if you forgive not. Unmerciful men are too unlike to God, to claim any interest in his saving mercy, in the hour of their extremest misery. Men of cruelty, blood, and violence, he abhorreth : and usually they do not live out half their days : but they that bite and devour one another, are devoured one of another. Gal. v. 15. The last judgment will pass much according to men's works of mercy to the members of Christ. Matt. xxv. He shall have judgment without mercy, that hath shewed no mercy: and mercy rejoiceth against judgment. James ii. 13. Pure religion and undefiled before God and the Father is this, to visit the father- less and widows in their affliction, and to keep himself unspotted in the world. James i. 27. He that having this world's goods, seeth his brother in need, and shutteth up the bowels of his compassion from him, how dwelleth the love of God in him? But above all cruelty, there is none more devilish than cruelty to souls. And in those that undertake the place of pastors, cruelty to men's souls is a far greater sin than in any others. To starve those that they under- take to feed ; and to seduce those whom they undertake to guide, and be wolves to those Of the Knowledge of God, 241 ^hose shepherds they pretend to be ; and to prefer their worldly honors, and commodity, and ease, before the souls of many thousands; to be so cruel to souls, when Christ hath been so merciful to them, as to come down on earth to seek and save them, and to give his life a ran- som for them — this will one day be so heavy a charge, that the man that must stand as guilty under it, will a thousand times wish that a mill- stone had been hanged about his neck, and he had been cast into the bottom of the sea, before he had betrayed or murdered souls, or offended one of the little ones of Christ. Be merciful to men's souls and bodies, as ever you would find mercy with a merciful God in the hour of your 5>ecessity and distress. CHAPTER XXI. 20. The last of God's attributes which 1 shall now mention, is his dreadfulness or terribleness, to those that are the objects of his wrath. This is the result of his other attributes, especially pf his holmess, and governing justice, and truth in his commi nations. He is a great and dreadful God. Dan. ix. 4. A mighty God and terrible. Deut. vii. 21. A great and ter- Hble God. Nah. i. 5. With God is terrible N 242 Of the Knotvledge of God, mkjesty. Job xxxvii. 22. The Lord most high is terrible. Ps. xlvii. 22. 1. His children therefore must be kept in a holy awe. God is never to be approached or mentioned, but with the greatest reverence. We must sanctify the Lord of Hosts himself, and he must be our fear and dread. Isa. viii. 13. Even they that receive the unmoveable kingdom, must have grace in their hearts to serve him accepta- bly with reverence and godly fear, because our God is a consuming fire. Heb. xii. 28, 29. When we come to worship in the holy assem- blies, we should think, as Jacob, Gen. xxviii. 17. " How dreadful is this place ! This is none other but the house of God, and this is the gate of heaven.'' Especially when God seemeth to frOwn upon the soul, his servants must humble themselves before him, and deprecate his wrath, as Jeremiah did, Jer. xvii. 17. " Be not a terror unto me." It ill becometh the best of men, to make light of the frowns and threatenings of God. Also when he dealeth with us in judg- inetit, and we feel the smart of his chastisements, though we must remember that he is a Father, yet withal we must consider that he sheweth himself an offended Father: and therefore true and deep humiliation hath ever been the course 6f afflicted saints, to turn away the wrath of a terrible God. 2. But above all, what cause have the ungod- ly to tremble at the dreadfulness of that God^ Of the Knozdedge of God. 243 who is engaged in justice, (except they be converted) to use them everlastingly as his unpardoned enemies. As there is no felicity like the favor of God; and no joy comparable to his children's joys ; so is there no misery like the sense of his displeasure, nor any terrors to be compared to those, which his wrath inflictr eth everlastingly on the ungodly. O wretched isinner! what hast thou done to make God thine enemy ? what could hire thee to offend him by thy wilful sin, and to do that which thou knewest he forbad and condemned in his word ? What madness caused thee to make a mock at sin. and hell, and to play with the vengeance of the Almighty ? What gain did hire thee to cast thy soul into the danger of damnation? canst thou save" by the match, if thou win the wovW and lose thy soul ? Didst thou not know who it' was thou hadst to do with ? It had beea better for thee that all the world had been offended with thee, even men and angels, great and small, than the niost dreadful God ! Dids,t thou not believe him when he told thee how hp was resolved to judge and punish the ungodly ? Read it 2 Thes. i. 7—10. and ii. 10, 11. Matt. XXV. Jude 15. Ps. i. 8cc. What caused thee to venture upon the consuming fire ? Didst thou not know that as he is merciful, so he is jealous, holy, just and terrible? In the name of God, I require and entreat thee, fly to his mercy in Jesus Christ ; and hearken speedily to lii^ n2 244 Of the Knowledge of God, grace, and turn at his reproof and warnings. To-day while it is called to-day, harden not thy heart, but hear his voice, lest he resolve in his wrath, that thou shalt never enter into his rest. There is no endurino;, there is no overcomino^ there is no contending with an angry, dreadful, holy God : repent therefore and turn to him, and obey the voice of mercy that thy soul may live. 3. The dreadfulness of God, doth tell both good and bad the great necessity of a Mediator. What an unspeakable mercy is it that God hath given us his Son ! and that by Jesus Christ we may come with boldness and confidence into the presence of the dreadful God, that else •would have been to us a greater terror than all the world, yea than Satan himself. The more we are apprehensive of our distance from God, and of his terrible majesty, and his more terrible justice against such sinners as we have been, the more we shall understand the mystery of redemption, and highly value the mediation of Christ. 4. Lastly, let the dreadfulness of God, prevail with every believing soul, to pity the ungodly that pity not themselves. O pray for them, O warn them, exhort them, entreat them, as men that know the terrors of the Lord. 2 Cor. v. 11. If they knew as well as you do what sin is, and what it is to be children of wrath, and what it is to be unpardoned, unjustified, and unsanctified. Of the Knowledge of God. 245 they would pity themselves, and cry for mercy, mercy, mercy, from day to day, till they were recovered into a state of life, and turned from the power of Satan unto God. Alas! they know not what it is to die, and to see the world to come, and to appear before a dreadful God ! They know not what it is to be in hell fire ; nor what it is to be glorified in heaven : they never saw or tried these things, and they want the faith by which they must be foreseen by those that are yet short of nearer knowledge: you, therefore, that have faith to foreknow these things, and are enlightened by the Spirit of God, O pity, and warn, and help the miserable ! Tell them how much easier it is to escape hell, than to endure it : and how much easier a holy life on earth is, than the endless wrath of the most dreadful God. Tell them that unbelief, presumption, and security, are the certain means to bring their misery, but will do nothing to keep it off; though they may keep off the present knowledge and sense of it, w^hich would have droven them to seek a cure. Tell them that death and judgment are at hand, and that when they laugh, or sport, or scorn, and jest at the displeasure of the dreadful God, it is posting toward them, and will be upon them before they are aware; and when they slumber, their damna- tion slumbereth not: but while unbelieving sin- ners say, peace, peace, sudden destruction will come upon them, as unexpected travail on a 246 Of the Knowledge of God. woman with child, and they shall not escape. O tell them how dreadful a thing it is, for a soul that is unregenerate and unsanctified, to go from that body which it pampered and sold its salvation to pleasure, and to appear at the tribunal of God; and how dreadful it is for such a soul, to fall into the hands of the living God. At least save your own souls, by the faithful discharge of so great a duty; and if they will take no warning, let them at last remember, when it is too late, that they were told in time, what they should see and feel at last, and what the latter end would prove; and that God and man did warn them in compassion, though they perish because they would have no compassion or mercy upon themselves. Thus let the terribleness of God provoke you to do your duty with speed and zeal, for the converting and saving of miserable souls. And thus I have briefly set before you the glass in which you may see the Lord ; and told you how he must be known; and how he must be conceived of in our apprehensions ; and how the knowledge of God must be improved, and what impressions it must make upon the hearty and what effect it must have upon our lives.* Blessed and for ever blessed are those souls, that have the true and lively image of this God, Of the Knoivledge of God. 247 ^nd all these his attributes imprinted on them, (as to the creature they are communicable). And O that the veil were taken from our hearts, that we all with open face beholding as in a glass the glory of the Lord, may be changed into the same image from glory to glory, as by the Spirit of the Lord. 2 Cor. iii. 18. and may increase and live in the knowledge of the trvie and only God, and of Jesus Christ, which, is eternal life. Amen. END OF VOL. h i'fWiUd by T, 1>.^VJS, i«ti, Aliutrne*. THE DIVINE LIFE, THE FIRST, OF THE KNOWLEDGE OF GOD. THE SECOND, OF WALKING WITH GOD. THE THIRD, OF CONVERSING WITH GOD IN SOLITUDE. By RICHARD BAXTER. IN TWO VOLUMES, VOL. II. LONDON : PUBLISHED BY J. JONES, 28, LEADENHALL STREET; CLARKE, PATERNOSTER ROW; OFFOR, NEWGATE STREET; BAYLIS, MANCHESTER; BLACKLEY, CANTERBURY; PIPER, IPSWICH; AND SUTHERLAND, ABERDEEN. 1824. Printed by T. DAVIS, 106, Minories. THE DESCRIPTION, REASONS AND REWARD OF THE BELIEVER'S WALKING WITH GOD. On Genesis v. 24. By RICHARD BAXTER LONDON: PUBLISHED BY J. JONES, 2S, LEADENHALL STREET; CLARKE, PATERNOSTER ROW; OFFOR, XEWGATE STREET, BAYLIS, MANCHESTER; BLACKLEY, CANTERBURY; PIPER, IPSWICH; AND SUTHERLAND, ABERDEEN. 1824. CONTENTS. PAGE Chap. I. The text explained : what it is to walk with God : what it oontaineth both for matter and manner 1 Chap. II. The first use: a lamentation of the practical atheism of the world. Motives to change your inordinate creature-converse into converse with God : how much sinners have to do with God : more than with all the world besides : shewed in fourteen instances • . • • • # 42 Chap. III. An answer to them that think God doth us good by necessity of nature, as the sun doth illumi- nate and warm us; and therefore though he have much to do for us, yet much is not required from us towards him. And to them that think he is above our converse, and unsuitable to us. Ten queries to evince the necessity of our own holy diligence in godli- ness : especially of exercising our thoughts CONTENTS. PAGE upon God. Ten mischiefs that befal them who have not God in all their thoughts ...••• 76 Chap. IV. Practical atheism further detected. An answer to them that think it unfit for ignorant men, or poor men, to think so much of God; and that it will make me« melancholy and mad. Ten propositions shewing how far it is our duty to think of God ; by way of exphcation 100 Chap. V. An answer to. them that say, God regardeth not thoughts but deeds. Twelve evidences of the regardableness of our thoughts • • • • • 116 Chap. VI. The application to the godly. The benefits of walking with God. I. It is suitable to human nature. How it is natural. No middle life between the sensual and the holy. Of them that delight in knowledge and moral virtue. Nature in its first constitution was not only innocent but holy; proved. II. To walk with God is the highest and noblest life. III. It is the only course to prove and make men truly wise. Proved by ten evidences. IV. It maketh men good as well as wise, and advanceth to the greatest holiness and recti- CONTENTS. PAGE tude. Proved by five evidences. V. It is the best preparation for sufferings and death ; shewed by seven advantages, to that end ... . 125 Chap. VII. Five special obligations on true believers to walk with God, and to avoid inordinate creature- converse 292 WALKING WITH GOD. Gen. v. 24. And Enoch walked with God: and he was not; for God took him, CHAPTER I. Being to speak of our converse with God ia solitude, I think it will not be unsuitable, nor unseryiceable to the ends of that discourse, if I here premise a short description of the general duty of practical godliness, as it is called in scripture a walking with God. It is here com- mended to us in the example of holy Enoch, whose excellency is recorded in this signal character, that '' he walked with God :" and his special reward expressed in the words following " and he was not; for God took him." I shall speak most of his character, and then somewhat of his reward. The Samaritan and vulgar Latin versions, do strictly translate the Hebrew as we read it : but the interpretation of the Septuagint, the Syriac, the Chaldee and the Arabic, are rather good VOL. II. B Walkins: with God. o expositions (all set together) of the meaning of the word, than strict translations. The Sep»- tuagint and Syriac read it ** Enoeh pleased God." The Chaldee hath " Enoeh walked in. the fear of God :" and the Arabic " he walked in obedience to God.'' And indeed to walk in the fear and obedience of God, and thereby to please him, is the principal thing in our " walking with God.'' The same character is- given of Noah in Gen. \i, 19. and the extraordi- nary reward annexed ; he and his family were saved in the deluge. And the holy life which God commanded Abraham is called " a walking before God." Gen. xvii. 1, ** Walk before me;, and be thou perfect." And in the New Testa- ment the christian conversation is ordinarily called by the name of ** walking." Sometime a walking in Christ : as Col. ii. 6. Sometime a walking in the Spirit, in which we live. GaL V. 25. And a walking after the Spirit* Rom. viii. 1. Sometime a walking in the light, as God is in the light. 1 John i. 7. Those that abide in Christ must so walk even as he hath walked. 1 John ii. 6. These phrases set toge- ther tell us, what it is to walk with God. But I think it not unprofitable somewhat moie particularly to shew you what this walking witk God doth contain » As atheism is the sum of wickedness^ so all true religiousness is called by the name of god- liiness or holiness, which is nothing else but oui^ Walking ivith God, 3 d^votedness to God, and living to him, and our relation to him as thus devoted in heart and life. Practical atheism is a living •as without God in the w^orld. Ephes. ii. 12. Godliness is con- trary to practical atheism, and is a living as with and to God in the world and in the church, and is here called a walking with God. And it containeth in it these particulars. 1 . To walk with God includeth the practical acknowledgment (that is made by the will as, well as the understanding) of the grand attri- butes of God, and his relations to man ; that he is infinite in his being, that is, immense and eternal ; as also in his power, wisdom and goodness : that he is the creator, redeemer and sanctifier: that he is our absolute lord (or owner ;) our most righteous governor, and most bountiful benefactor (or father :) that of him, and through him, and to him are all things : that in him we live, and move, and have our being : that he is the fountain, or first cause from which all (proper) being, truth and' good- ness in the creature is but a derived stream. To have the soul unfeignedly resign itself to him, as his own; and subject itself to him as our governor, walking in the awe of his sove- reign power ; sensible of the strong obligation of his laws, which reason, justice and necessity da all command us to obey. To live as in full dependance on him ; to have the first and greatest respect unto him: a more observant B 2 4 Walking with God. respect to him than to our rulers : a more obe- dient respect to him than to our masters: ae more dependant tender and honorable respect to him than to parents, or our nearest friends. Thus he that cometh to God (as God, and so as to be accepted of him) must believe that he is, (his essential attributes) and (what he is in his relations to man ; especially that as our governor and benefactor) he is the rewarder of them that diligently seek him. Heb. xi. 6. The impress of a deity in his essential and relative attributes must be upon the heart of him that walks with God : yea, the being of God must be much more remarkable to him, than the being of all crea- tures ; and his presence more regarded, than the presence of the creature; and all things must be to us in comparison of God, as a candle is in comparison of the sun : his great- ness and tmnscendant excellencies must so over- power them all, as to make them less observed and regarded, by his taking up our chief obser- vation and regard. 2. Our walking with God includeth our reconciliation to him, and that we are not in our natural state of enmity, but made hisi children and friends in Christ. Can two walk together unless they be agreed ? Amos iii. S Enmity is against unity; disaffection causetii aversion, and flying from each other: yea, the fears of a guilty child may make him fly from feis father's presence, till there be a particular Walkinct with God, reconciliation besides the general state of reconciliation. A provoking faulty child doth dwell with God his Father, though under the continual terror of his frowns : but to walk with him (in the full sense) is more than to be related to him, and to dwell with him : in a large sense indeed all God's children may be said to walk with him, as it signifieth only a conversation ordered in godliness, sincerity and simplicity: but in this sublimer sense, as it signifieth a lively exercise of faith and love, and heavenly- mindedness, and a course of complacential con- templation, and holy converse with God, so it is proper only to some of the sounder and more vigilant industrious believers. And hereto it i?5 necessary, not only that we be justified and reconciled to God from our state of enmity, but also that w« be pardoned, justified and reconciled from our particular wounding falls, which are more than the ordinary infirmities of believers. And also it is necessary that we have grateful friendly thoughts of God : that we have so much sense of his excellency, goodness and kindness to ourselves, as may give us a com- placency in conversing with him, and may make the thoughts and mention of him to be desirable and pleasing to us. Walking with God doth import, though not the full assurance of bis special love and grace to us, yet such an appre- hension of his love and goodness, as may draw the heart to think of him with desire, if not 6 Walking with God, with delight. A lothness to draw near him, to think of him, or to mention him, a weariness of his special service, are contrary to this special walking with God. 3. Our walking with God, doth include our esteeming and intending him as the ultimate end and felicity of our souls. He is not to be sought, or loved, or conversed with, as a mean* to any greater good (for there is no greater) nor as inferior, or merely equal unto any : his goodness must be the most powerful attractive of bur love; his favor must be valued as our happiness ; and the pleasing of him must be our most industrious employment. To walk with him, is to live in the warming reviving sunshine of his goodness, and to feel a delighting satis- fying virtue in his love and gracious presence : to live as those that are not their own, and that have their lives, and faculties, and provisions, and helps for their master's service: as ahorse or dog is of so much worth, as he is of use to him that owneth him ; and that is the best that is the most serviceable to his master : yet with this very great difference, that man being a more noble and capacious creature, is admitted not only into a state of service, but of sonship, and friendship, and communion with God ; and is allowed and appointed to share more in the pleasure and fruits of his services, and to put in his own fehcity and delight into his end ; not only because self-love is natural and necessary Walking tcith God. %o the creature, but also because he is under the promise of a reward ; and (more than either) because he is a lover, and not only a servant, ^nd his work is principally a work of love, and therefore his end \^ finis amantis, the end of a lover, which is mutual complacency in the exercises of love. He that seeketh not first the kingdom and righteousness of God, and referreth not other things to him, but seeks first the creature, and Ood only for it, doth but deny God in his heart, and basely subject him to the works of his own hands, and doth not walk with God, but vilify and reject him. If you live not to God, even to obey, and please, and honor him, you do not walk with him ; but walk contrary to him (by living to his enemies, the flesh, the world, and the devil) and therefore God will walk contrary to you. Levit. xxvi. 21, 23, 24, 27, 28. You were both created and redeemed, though for your own felicity, yet principally for the glory and pleasure of your creator and redeemer ; and for no felicity of your own, but what consisteth \\\ pleasing him, glorifying him, and enjoyiiig him : whether therefore we eat or drink, or whatever we do, it should all be done to the glory of God. 1 Cor. x. 31. He that regardeth a day, or regardeth it not ; he that eateth, or that eateth not, must do it to the Lord : (and though a good intention will not sanctify a forbidden action, yet sins of ignorance and mere B Walking with God, frailty are forborne and pardoned of God, wliea it is his glory and service that is sincerely intended, though there be a mistake in the choice of means.) '* None of us liveth to himself, and no man dieth to himself: for whether we live, we Hve imto the Lord ; and whether we die, we die unto the Lord : whether we hve there- fore or die, we are the Lord's : for to this end Christ both died, rose and revived, that he might be Lord both of the dead and living/' Rom. xiv. 7 — 9. Our walking with God, is a seri- ous laboring, that whether present or absent, we may be accepted of him. 2 Cor. v. 9. To this the love of our Redeemer must constrain us : *' For he died for all, that they which live, should not henceforth live unto themselves, but unto him that died for them, and rose again." ver. 15. Religion therefore is called the seek- ing of God, because the soul doth press after him, and labor to enjoy him, as the runner seeks to reach the prize ; or as a suitor seeketh the love and fruition of the person beloved. And all the particular acts of religion are oft denominated from this intention of the end, and following after it; and are all called a seeking the Lord. Conversion is called a seeking the Lord. Isa. Iv. 6. ** Seek ye the Lord while he may be found." Hos. iii. 5. ^' The children of Israel shall return and seek the Lord their God." Hos. vii. 10. " They do not return to the Lord their God, nor seek him :" Men that are called Walking with God, 9 to conversion, are called to seek God. Hos. X. 12. ** Break up your fallow ground, for it is time to seek the Lord till he come and rain righteousness upon you." The converted chil- dren of Israel and Judah shall go weeping together to seek the Lord their God. Jer. 1. 4. The wicked are described to be men that do not seek the Lord. Isa. ix. 13. xxxi. L The holy covenant, 2 Chron. xv. 12, 13. was to seek the Lord. If therefore you would walk with God, let him be the mark, the prize, the treasure, the happiness, the heaven itself which you aim at, and sincerely seek. 1 Chron. xxii. 19. *' Now set your heart and your soul to seek the Lord your God." Ps. cv. 3, 4. '' Glory ye in his holy name : let the heart of them rejoice that seek the Lord : seek the Lord and his strength, seek his face for evermore.'' As the life of a covetous man is a seeking of riches, and the life of an ambitious man is a seeking of worldly honor and apfxlause ; so the life of a man that liveth to God, is a seeking him, to please him, honor him, and enjoy him: and so much of this as he attaineth, so much doth he attain of satisfaction and content. If you live to God, and seek him as your end and all, the want of any thing will be -tolerable to you, which is but consistent with the fruition of his love. If he be pleased, man's displeasure may be borne : the loss of all things if Christ be won, will not undo us. Man's condemnation of us signifieth but little. 10 Walking with God. if God the absolute judge do justify us. He Wdlketh not with God, that Uveth not to him as his only happiness and end. 4. Moreover, our walking with God includeth our subjection to his authority, and our taking his wisdom and will to be our guide, and his laws in nature and scripture for our rule : you must not walk with him as his equals, but as his subjects; nor give him the honor of an ordinary superior, but of the universal King : in our doubts he must resolve us; and in our straits we must ask counsel of the Lord. " Lord, what wouldst thou have me to do?'' is one of the first words of a penitent soul ; Acts ix. 6, when sensual worldlings do first ask the flesh, or those that can do it hurt or good, what they would have them be or do. None of Christ's true subjects, do call any man father or master on earth, but in subordination to their highest Lord. Matt, xxiii. The authority of God doth awe them and govern them more than the fear of the greatest upon earth. Indeed they know no power but God's, and that which he committeth unto man ; and therefore they can obey no man against God, whatever it cost them: but under God they are most readily and faithfully subject to their governors, not merely as to men that have power to hurt them if they disobey, but as to the officers of the Lord, whose autho- rity they discern and reverence in them: but when they have to do with the enemies •f Walking with God, 11 Christ, who usurp a power which he never gave them, against his kingdom and the souls of men, they think it easy to resolve the question, whether it be better to obey God or men. As the commands of a rebellious constable or other fellow-subject are of no authority against the king's commands ; so the commands of all the men on earth, are of so small authority with them against the laws of God, that they fully approve of the ready and resolute answer of those witnesses, Dan. iii. 16 — 18, *' We are not careful to answer thee in this matter : if it be so, our God whom we serve is able to deliver us, &c. but if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up." Worldlings are ruled by their fleshly inte- rest, and wisdom, and self will, and by the will of man so far as it doth comport with these : by these you may handle them and lead them up and down the world: by these doth Satan hold them in captivity. But believers feel them- selves in subjection to a higher Lord and better law, which they faithfully though imperfectly observe: therefore our walking with God is called a walking in his law. Exod. xvi. 4. A walking in his statutes, and keeping and doing his commands. Lev. xxvi. 3. A walking in his paths. Mic. iv. 2. It is our following the Lamb, which way soever he goeth : to be given up to our own hearts' lusts, and to walk in our coun- 12 Walkhii: with God o sels, is contrary to this holy walk with God, Ps. Ixxxi. 12, and is the course of those that are departed from him : and they that are far from him shall perish : he destroyeth those that go a whoring from him: but it is good for us to draw near to God. Ps. Ixxiii. 27, 28. 5. Our walking with God doth imply that as we are ruled by his will, so we fear no punish- ment like his threatened displeasure : and that the threats of death from mortal men, will not prevail with us so much as his threats of hell. Luke xii. 4. If God say, ' I will condemn thee to everlasting punishment if thou wilt not keep my Liws/ and if men say, ' We will condemn thee to imprisonment or death if thou keep them,' the believer more feareth God than man. The law of the king doth condemn Daniel to the lions* den, if he forbear not to pray for a certain time ; but he more feareth God that will deny those that deny him, and forsake those that forsake him. Therefore the forementioned witnesses ventured on the fiery furnace, because God threatened a more dreadful fire. Therefore a true believer dare not live, when an unbeliever dare not die : he dare not save his life from God lest he lose it; but loseth it that he may save it. But unbelievers that walk not with God, but after the flesh, do most fear them that they observe most powerful in the world, and will more be moved with the penalty of some worldly loss or suffering, than with God's most dreadful Walking with God, 13 threats of hell: for that which they see not. is to them as nothing, while they want that faith by which it is foreknown, and must be escaped. 6. Moreover he that walks with God, doth from God expect his full reward. He ceaseth not his holy course, though no man observe him, or none commend him or approve him ; though all about him hate him and condemn him ; though he be so far from gaining by it with men, that it cost him all that he hath or hope.d for in the world : for he knoweth that godliness is of itself great gain, and that it hath the promise of this life and that to come, and none can make God's promise void : he knoweth that his Father which seeth in secret will reward him openly, Matt. vi. and that he shall have a treasure in heaven that parteth with all on earth for Christ. Luke xviii. 22. And he hath such respect to this promised recompense of reward, that for it he can suffer with the people of God. and account the very reproach of Christ a greater treasure than court or coun- try can afford him in a way of sin. Heb. xi. 26. He accounteth them blessed that are persecuted for righteousness* sake, because the kingdom of heaven is their's. He judgeth it a cause of exceeding joy, to be reviled and persecuted, and to have all manner of evil falsely spoken of us for the sake of Christ, because our reward in heaven is great. Matt. v. 10 — 12. For he yerily beiievelh that as sure as these transitory 14 Walkinpr with God, o pleasures will have an end, and everlastingly forsake those miserable souls that were deluded by them, so certainly is there a life of endless joys, to be possessed in heaven with God and all the holy ones ; and this he will trust to as that which will fully repair his losses and repay his cost, and not deceive him : let others trust to what they will, it is this that he is resolved to trust to, and venture all to make it sure (when he is sure that all is nothing which he ventureth, and that by the adventure he can never be a loser, nor never save by choosing that which itself must perish.) Thus he that truly walks with God expecteth his reward from God, and with God, and thence is encouraged ill all his duty, and thence is emboldened in all his conflicts, and thence is upheld and com- forted in all his sufferings ; when man is the rewarder (as well as the chief ruler) of the hypo-; crite, and earthly things are the poise and motives to his earthly mind. 7. Our walking with God importeth that as^ we expect our reward from him, so also that we take his promise for our security for that reward. Believing his word and trusting his fidelity to the quieting and emboldening of the ^oul, is part of our holy walking with him. A- promise of God is greater satisfaction and encouragement to a true believer, than all the visible things on earth : a promise of God can do more and prevail farther with an upright Walking with God, 15 soul, than all the sensible objects in the world. He will do more and go further upon such a promise, than he will for all that man can give him. Peruse the life of Christ's apostles and see what a promise of Christ can do ; how it made them forsake all earthly pleasures, posses- sions, and hopes, and part with friends, and houses, and country, and travel up and down the world, in dangers and sufferings and un- wearied labors, despised and abused by great and small : and all this to preach the gospel of the kingdom which they had never seen, and to attain that everlasting happiness, and help others to attain it, for which they had nothing but the promise of their Lord. See what a promise well believed will make a christian do and suffer. Believers did those noble acts, and the martyrs underwent those torments, which are mentioned Heb. xi. because they judged him faithful that had promised. Heb. xi. 11. They considered not difficulties and defect of means and improbabilities as to second causes, nor staggered at the promise of God through unbelief; but being strong in faitli gave glory to God, being fully persuaded that what he had promised he was also able to perform, as it is said of Abraham, Rom. iv. 19-21. 8. To walk with God, is to live as in his presence, and that with desire and delight. Vr'hen Vv'e believe and apprehend that wherever 16 Walking with God, ts we are, we are before the Lord, who seeth oirr hearts and all our ways ; who knoweth every thought we think, and every word we speak, and every secret thing which we do : as verily to believe that God is here present and observ- eth all, as we do that we ourselves are here : to compose our minds, our thoughts, our affections to that holy reverence and seriousness as beseem- eth man before his maker : to order our words with that care and gravity as beseems those that speak in the hearing of the Lord. That no man's presence do seem more considerable to us than his presence : as we are not moved at the presence of a fly, or worm, or dog, when persons of honor and reverence are present, so should we not comparatively be moved at the presence of man, how great, or rich, or terrible soever, when we know that God himself is present, to whom the greatest of the sons of men is more inconsiderable than a fly or worm is unto them. As the presence of the king makes ordinary standers by to be unobserved, and the discourses of the learned make us disregard the babblings of children, so the pre- sence of God should make the greatest to be scarce observed or regarded in comparison of him : God who is still with us should so much take up our regard, that all others in his pre- sence should be but as a candle in the presence of the sun. Therefore it is that a believer composeth himself to that behaviour which he Walking with God, 17 kiioweth God doth most expect, and beseemeth those that stand before him : when others accommodate tliemselves to the persons that are present, observing them, pleasing them, and shewing them respect, while they take no notice of God at all, as if they believed not that he is there. Hence it is that the men of God were wont to speak (though reverently yep familiarly of God, as children of their father Vith whom they dwell, as being indeed fellow-citizens with the saints, who are his household. Abraham calleth him, Gen. xxiv. 40. " The Lord before whom I walk." And Jacob, Gen. xlviii. 15. '* God before whom my fathers Abraham and Isaac walked." And David resolveth, Ps. cxvi. 9. " I will walk before the Lord in the knd of the living." Yea, God himself is pleased to use the terms of gracious condescending familiarity with them. Christ dwelleth in them by faith. Eph. iii. 17. His Spirit dwelleth in them as his house and temple. Rom. viii. 9. Yea the Father himself is said to dwell in them, and they in him. 1 John iii. 24. '' He that keepeth his commandments dwelleth in him, and he in him :'' and iv. 12. " If we love one another, God dwelleth in us.'' 13. '' Hereby we know that we dwell in him, and he in us, because he hath given us of his Spirit." 15. '' Whoever shall confess that Jesus is the Son of God, God dwelleth in him and he in God." 16. " God is love, and he that dwelleth in love, dwelleth VOL. II, c 18 Walking with God, in God, and God in him." Yea, God is said la- walk in them, as they are said to walk with him: 2 Cor. vi. 16. " For ye are the temple of the Irving God; as God hath said I will dwell in them, and walk in them, and I will be their God and they shall be my people." Our walking with God then is not only a sense of that common presence which he must needs afford to all; but it is also a believing apprehension of his gracious presence, as our God and reconciled Father, with whom we dwell, being brought near unta him by Christ; and who dwelieth in us by his Spirit. 9. To walk with God (as here we are in flesh) includeth not only our believing his presence, but also that we see him (as the chief cause in the effects) in his creatures and his daily provi- dence ; that we look not on creatures as inde- pendent or separated from God,, but see them a* the glass, and God as the represented face ; and see them as the letters and words, and God as the sense of all the creatures that are the first book which he appointed man to read. We must behold his glory declared by the heavens,. Ps. xix. 1 . and see him shining in the sun ; and see his power in the fabric of the world, and his wisdom in the admirable order of the whole: we must taste the sweetness of his love in the sweetness of our food, and in the comforts of our friends, and all our accommodations: we must see and love his image in his holy ones ; Walking with Godl ig and we must hear his voice in the ministry of his messengers. Thus every creature must become a preacher to us, and we must see the name of God upon it: and thus all things will be sanctified to us, while holiness to the Lord is written upon all. Though we must not there- fore make idols of the creatures, because God appeareth to us in them, yet must we hear the message which they bring us, and reverence in them the name of the Creator, which they bear. By this way of conversing with them they will not ensnare us, or deceive or poison us, as they do the carnal unbelieving world : but as the fish brought money to Peter, to pay his tribute, so every creature would bring us a greater, even a spiritual gain. When we behold it, we should say, with pleasant admiration, " This is the work of God, and it is wonderful in our eyes." This is the true divine philosophy, which seekr- eth, and findeth, and contemplateth, and admi- . reth the great Creator in his works; when that which sticketh in the creature itself (whatever discovery it seem to make) is but a childish unprofitable trifling ; like learning to shape all the letters aright, without learning to know their signification and sense. It is God appear- ■ ing in the creatures, that is the life, and beautv and use, and excellency of all the creatures : without him they are but carcases, deformed, useless, vain, insignificant and very nothings. 10. Our walking with God doth contain our c2 20 Walking with God, \Yilling and sincere attendance on him, in the use of those holy duties in which he hath appointed us to expect his grace. He is every where in his essential presence, but he is not every where alike to be found in the communi- cations of his grace* The assemblies of his saints that worship him in holy communion^ are places where he is likelier to be found,, than in an alehouse or a playhouse. You are likelier ta have holy converse with him among the holy^ that will speak of holy things to your edifica^ , tion, than among the senseless ignorant sensu- alists, and the scornful enemies of holiness, that are the servants of the devil, whom he useth in his daily work for the deceiving and perdition of the world. Therefore the conversation of the wicked doth grieve and vex a righteous soul (a& it is said the Sodomites' did by Lot, 2 Pet. ii. 7, 8.) because all their conversation. is ungodly, far from God, not savouring of any true knowledge of him or love to him,, but is against him by enmity and provocation. If God himsslf do dwell and walk in all his holy ones, then they that dwell and walk with them, have the best opportunity to dwell and walk with God. To converse with those in whom God dwelleth, is. to converse with him in his image, and to attend him at his dwelling : and wilfully to run among the wicked, is to run far away from God. In his temple doth every man speak of his glory* Ps. xxix. 9, when among his brutish enemies, Walking with God. 21 %yety man speaketh to the dishonor of hhn in his word and ways. He is otherwise present "with those that are congregated in his name and for his worship, than he is with those that are assembled for wickedness or vanity, or live as brutes without God in the world. And we must draw as near him as we can, if we would he such as walk with God. We must not be strange to hmi in our thoughts, but make him the object of our mofit serious meditations. It is said of the wicked that they arc far from God; and that God is not in all their thoug-hts. Ps. Ixxiii. 27. x. 4. The thoughts are the mind's employment. It dwells on that which it frequently thinks of. It is a walk of the mind, and not of the body, •which we are treating of. To mind the world, and fleshly things, is contrary to this walk with God: we are far from him, when our thoughts are (ordinarily) far from him. I know that it is lawful and meet to think of the business of our callings, so far as is necessary to the prudent successful management of them ; and that it is not requisite that our thoughts be always actu- ally upon God : but he that doth manage his -calling in holiness, doth all in obedience to "God's commands, and sees that his work be the work of God, and he intendeth all to the glory of God, or the pleasing of his blessed will: and lie oft reneweth these actual intentions ; and oft interposeth thoughts of the presence, or power. 22 Walking with God. or love, or interest of him whom he is serving : he often lifteth up his soul in some holy desire or ejaculatory request to God: he oft taketh occasion from vi^hat he seeth, or heareth, or is doing, for some more spiritual meditation or discourse : so that still it is God that his mind , is principally employed on or for, even in his ordinary work, (while he liveth as a christian.) And it is not enough to think of God ; but we must think of him as God, with such respect, and reverence, and love, and trust, and sub- mission, (in our measure) as is due from the creature to his Creator. For as some kind of speaking of him is but a taking liis name in vain; so some kind of thinking of him is but a dishonoring of him, by contemptuous or false unworthy thoughts. Most of our walking with God consisteth in such affectionate apprehen- sions of him as are suitable to his blessed attributes and relations. All the day long our thoughts should be working either on God, or for God: either upon some work of obedience which he hath imposed on us, and in which we desire to please and honor him, or else directly upon himself. Our hearts must be taken up in contemplating and admiring him, in magnifying his name, his word and works; and in pleasant contentful thoughts of his benignity, and of his glory, and the glory which he conferreth on his saints. He that is unskilful or unable to manage his own thoughts with some activity, seriousness Walking with God, 23 ?and order, will be a stranger to much of the iioly converse which behevers have with God. They th^t have given up the government of their thoughts, and turned them loose to go which way fantasy pleaseth, and present sensitive objects do invite them, and to run up and down the world as masterless unruly vagrants, can hardly expect to keep them in any constant attendance upon God, or readiness for any ■sacred work* And the sudden thoughts which they have of God, will be rude, and stupid, savouring more of profane contempt, than of holiness, when they should be reverent, serious, affectionate, and practical, and such as conduce to a holy composure of their hearts and lives. And as we must walk with God. 1. In our communion with his servants; 2. and in our affectionate meditations; so also, 3. in all the ordina;nces which he hath appointed for our -edification and his worship. 1. The reading of the word of God, and the explication and application of it in good books, is a means to possess the mind with sound, and orderly, and working apprehensions of God, and of his holy truths: so that in such reading our understandings are oft illustrated with a heavenly light, and our hearts are touched with a special delightful relish of that truth, and they are secretly attracted and engaged unto God, and all the powers of our souls are excited and siiimated to a holy obedient life. 24 Walking: with God, is 2. The same word preached with a lively voice, with clearness and affection, hath a greater advantage for the same illumination and excitation of the soul. When a minister of Christ that is truly a divine, being filled with the knowledge and love of God, shall copiously and affectionately open to his hearers the excel- lencies which he hath seen, and the happiness which he hath foreseen and tasted of himself> it frequently (through the co-operation of the Spirit of Christ) doth wrap up the hearers' hearts to God^ and bring them into a more lively "knowledge of him, actuating their graces, and inflaming their hearts with a heavenly love, and such desires as God hath promised to satisfy, Christ doth not only send his ministers furnished with authority from him, but also furnished with his Spirit, to speak of spiritual things in a spiri- tual manner ; so tliat in both respects he might say, " He that heareth you heareth me :" and also by the same Spirit doth open and excite the hearts of the hearers : so that it is God himself that a serious christian is principally employed with, in the hearing of his heavenly transforming word : and therefore he is affected with reve- rence and holy fear, with some taste of heavenly delight, with obediential subjection and resigna- tion of himself to God. The word of God is powerful, not only in pulling down all high exalting thoughts, that rise up against God, but also in lifting up depressed souls, that are unable Walking with Goi. 25 to rise unto heavenly knowledge, or communion with God. If some christians could but always find as much of God upon their hearts at other times, as they find sometimes under a spiritual powerful ministry, they would not so complain that they seem forsaken, and strangers to all communion with God, as many of them do. While, God malice of the enemies, being sure our labof shall not be in vain, and that we cannot serve him at too dear a rate. It is not as idle companions, but as servants, as soldiers, as those that put forth all their strength, to -do his work and reach the crown, that we are called to walk with God. And all this is done, though not in the same degree by all, yet according to the measure of their holiness by every one that lives by faith. Having told you what it is to walk with God, as to the matter of it, I shall more briefly tell you as to the manner : the nature of God, of man, and of the work, will tell it you. 1. That our walk with God must be with the greatest reverence : were we never so much assured of his special love to us, and never so full of faith and joy, our reverence must be never the less for this. Though love cast out that guilty fear which discourageth the sinner from hoping and seeking for the mercy which would save him, and which disposeth him to hate and fly from God, yet doth it not cast out that reverence of God, which we owe him as his creatures so infinitely below him as we are. It cannot be that God should be known and remembered as God, without some admiring and awful apprehensions of him. Infiniteness, omni- potency and inaccessible majesty and. glory, must needs affect the soul that knoweth them, with reverence and self-abasement. Though we Walking with God. 37 receive a kingdom that cannot be moved, yet if we will serve God acceptably, we must serve him with reverence and godly fear, as knowing that as he is our God, so he is also a consuming fire. Heb. xii. 28, 29. We must so worship him as those that remember that we are worms and guilty sinners, and that he is most high and holy, and will be sanctified in them that come nigh him, and before all the people he will be glorified. Lev. x. 3. Unreverence sheweth a kind of atheistical contempt of God, or else a sleepiness and inconsiderateness of the soul. The sense of the goodness and lave of God, must consist with the sense of his holiness and omnipotency. It is presumption, pride or block- ish stupidity, which excludeth reverence ; which faith doth cause, and not oppose. 2. Our walking with God must be a work of humble boldness and familiarity. The reve- rence of his holiness and greatness, must not overcome or exclude the sense of his goodness and compassion, nor the full assurance of faith and hope. Though by sin we are enem.ies and strange to God, and stand afar off, yet in Christ we are reconciled to him and brought near. Eph. ii. 13. For he is our peace, who hath taken down the partition, and abolished the enmity, and reconciled jew and gentile unto God. ver. 14 16. And through him we have all an access to the Father by one Spirit : we are now no more strangers and foreigners. 38 Walkincf with God, o but fellow-citizens of the saints and of the household of God : ver. 18, 19. In him we have boldness and access with confidence by the behef of him. Eph. iii. 12. Though of our- selves we are unworthy to be called his children, and may well stand afar off with the publican, and not dare to lift up our faces towards heaven, but smite our breasts and say, *' O Lord be merciful to me a sinner." *' Yet have we bold- ness to enter into the holiest, by the blood of Jesus, by a new and living way which he hath consecrated for us, throuc^h the veil, that is to say, his flesh : and having an high priest over the house of God, we may draw near with^ a true heart in full .assurance of faith." Heb. x. 19 — 22. Therefore whensoever we are afraid at the sight of sin and justice, let us remember that ** we have a great high priest that is passed into the heavens, even Jesus the Son of God : and therefore let us come boldly to the throne of grace, that we may obtain mercy, and find grace to help in time of need." Heb. iv. 14, 16. He that alloweth us to walk with him, doth allow us such humble familiarity as beseemeth those that walk together with him. 3. Our walking with God must be a work of some holy pleasure and delight. We may un- willingly be dragged into the presence of an enemy, and serve as drudges upon mere necessity or fear : but walking together is the loving and delightful converse of friends. When we take Walkins with God. 39 'to sweet counsel of the Lord, and set him always as at our right hand, and are glad to hear from him, and glad to speak to him, and glad to with- draw our thoughts from all the things and per- sons in the world, that we may solace ourselves in the contemplations of his excellency, and the admirations of his love and glory — this is indeed to walk with God. You converse with him as. with a stranger, an enemy, or your destroyer, and not as with God, while you had rather be far from him, and only tremble in his presence, and are glad when you have done and are got away, but have no delight or pleasure in him. If v.'e can take delight in our walking with a friend, a friend that is truly loving and constant, a friend that is learned, wise, and holy ; if their wise and heavenly discourse be better to us than , our recreations, meat, or drink, or clothes, what delight then should we find in our secret con- verse with the most high, most wise and graci- ous God ! How glad should we be to find him willing and ready to entertain us! How glad should we be that we may employ our thoughts on so high and excellent an object! What cause have we to say, " My meditation of him shall be sweet, and I will be glad in the Lord!" Ps. civ. 34. " In the multitude of my thoughts within me (my sorrowful, troublesome, weary thoughts) thy comforts do delight my soul.'* Ps. xciv. 19. Let others take pleasure in childish vanity, or sensuality, but say thou as David, Ps. cxix» 40 Walkins: with God. is 14 — 16, '' I have rejoiced in the ways of thy commandments, as much as in all riches : I will meditate in thy precepts and have respect unto thy ways : I will delight myself in thy statutes, and will not forget thy word." Ver. 47. *' I will delight myself in thy commandments which I have loved.'* Let " scorners delight in scorning, and fools hate knowledge," Prov. i. 22. but *' make me to go in the path of thy command- ments, for therein do I delight." Ps. cxix. 35. If thou wouldest experimentally know the safety and glory of a holy life, delight thyself in the Lord, and he shall give thee the desire of thy heart. Ps. xxxvii. 4. Especially when we draw near him in his solemn worship, and when we separate ourselves on his holy days from all our common worldly thoughts to be conversant as in heaven with the blessed God, then may we with the holy apostle be " in the Spirit on the Lord's day;" Rev. i. 10. and if we turn away our foot from the sabbath, from doing our pleasure on that holy day; and call the sabbath a delight, the holy of the Lord, honorable; and shall honor him, not doing our own ways, nor finding our own pleasure, nor speaking our own words : then shall we delight ourselves in the Lord, Isa. Iviii. L3, 14. and understand how great a privi- lege it is to have the Hberty of those holy days and duties for our sweet and heavenly converse with God. 4. Our walking with God must be a matter Walking with God. 4l of industry and diligence. It is not an occa- sional idle converse, but a life of observance, obedience and employment, that this phrase importeth. The sluggish idle vs^ishes of the hypocrite, whose hands refuse to labor, are not this walking with God: nor the sacrifice of fools, who are hasty to utter the overflowings of their fantasy before the Lord, while they keep not their foot, nor hearken to the law, nor consi- der that they do evil. Eccles. v. 1 — 3. He that Cometh to God (and will walk with him) must believe that he is, and that he is the rewarder of them that diligently seek him. God is with you while you are with him ; but if you forsake him he will forsake you. 2 Chron. xv. 2. Up and be doing, and the Lord will be with you. 1 Chron. xxii. 16. If you would meet vt^ith God in the way of mercy, ** Take diligent heed to the command ment and law, to love the Lord your God, and to walk in all his ways, and to cleave unto him, and to serve him with all your heart, and with all your soul." Josh. xxii. 5. 5. Our walking with God is a matter of some constancy: it signifieth our course and trade of life; and not some accidental action on the by. A man may walk with a stranger, for a vieit, or in compliment, or upon some unusual occasion; but this walk with God, is the act of those that dvv^ell with him in his family, and do his work. It is not only to step and speak witli him, or cry to him for mercy in some great extremity, or to VOL. II. D 42 Walking with God. go to church for company or custom, or think of talk of him sometime heartlessly on the by^ as a man will talk of news, or matters that are done in a foreign land, or of persons that we think we have little to do with;, but it is to be always with him. Luke xv. 31. To seek first his king- dom and righteousness. Matt, vi. 33. Not to labor (comparatively) for the food that perisheth, but for that ^ which endure th to everlasting life.. John vi. 27. To delight in the law of the Lord,, and meditate in it day and night. Ps. i. 2. The.t his words be in our hearts, and that we teach them diligently to our children, and talk of them sitting in the house, and walking by the way,. lying down, and rising up, &c. Deut. vi. 6 — 8, That we pray continually, 1 Thes, v. 17. and in all things give thanks. But will the hypocrite delight himself in the Almighty, or will he always call upon God I Job xxvii. 10. His good- ness is as the morning cloud, and as the early dew it goeth away. Hos. vi. 4. So much of the description of this walking with God. CHAPTER IL Use. We are next to consider how far this doctrine doth concern ourselves, and what use w^e have to make of it upon our hearts and lives. And first it acquainteth us with the abun- d,ance of atheism that is in the world, even Walking with God, 43 ^mong those that profess the knowledge of God. ft is atheism not only to say, there is no God : but to say so in the heart. Ps. xiv. 1 . While the heart is no more affected towards him, observant of him, or confident in him, or submissive to him, than if indeed there were no God : when there is nothing of God upon the heart, no love, no fear, no trust, no subjection, then is heart atheism. When men that have some kind of knowledge of God, yet glorify him not as God, nor are thankful to him, but become vain in their imaginations, and their foolish hearts are darkened ; these men are heart- atheists, and professing themselves wise, they become fools, and are given up to vile affections : and as they do not like to retain God in their knowledge (however they may discourse of him, so) God oft giveth them over to a reprobate mind, to do those things that are not conve- nient, being filled with all unrighteousness, fornication, wickedness, covetousness, malici- ousness, envy, murder, debate, deceit, malignity, &c. Horn. i. 21, 22, 26, 28, 29, 30. Swarms of such atheists go up and down under the self- deceiving name of christians : being indeed unbelieving and defiled, so void of purity, that they deride it, and nothing is pure to them ; but even their mind and conscience is defiled : they profess that they know God, but they deny him in their works, being abominable and disobe- dient, and to every good work reprobate, Tit. i. d2 44 Walking with God. 15, 16. What is he but an atheist, when God is not in all his thoughts, Ps. x. 4. unless he be in their impious or blaspheming thoughts, or in their slight contemptuous thoughts ! To take God for God indeed, and for our God, essentially includeth the taking him to be the most powerful, wise and good, the most just and holy, the creator, preserver and governor of the world, whom we and all men are obliged absolutely to obey and fear, to love and desire, whose will is our beginning, rule and end : he that taketh not God for such as here described, taketli bim not for God, and therefore is indeed an atheist : what name soever he assumeth to himself, this is the name that God will call him by ; even a fool that hath said in his heart there is no God ; while they are corrupt and do abominably, they understand not, and seek not after God ; they are all gone aside, and are altogether become filthy, there is none of them that doth good ; they are workers of iniquity that have no knowledge, and eat up the people of God as bread, and call not upon the Lord- Ps. xiv. 1 — 4. " [Jngodliness " is but the English for *' atheism.'^ The atheist or ungodly in opinion, is he that thinks that there is no God, or that he is one that we need not love and serve (and that he is but the same, viz. to be no God.) The atheist or ungodly in heart or will, is he that consenteth not that God shall be his God, to be loved, feared and obeyed before Walking with God. 45 all. The atheist in life or outward practice, is he that liveth as without God in the world ; that seeketh him not as his chiefest good, and obey- eth him not as his highest absolute lord ; so that indeed atheism is the sum of all iniquity, as godliness is the sum of all religion and moral good. If you see by the description which I have given you, what it is to be godly, and to walk with God, and what it is to be an atheist or ungodly, you may easily see that godliness is more rare, and atheism more common, than many that themselves are atheists will believe. It is not that which a man calls his God, that is taken by him for his God indeed. It is not the tongue, but the heart that is the man. Pilate called Christ the King of the Jews, when he crucified him. The Jews called God their Father, when Christ telleth them, they were of their father the devil, and proveth it because (whatever they said) they would do his lusts. John viii. 44. The same Jews pretended to honor the name of the Messiah, and expect him, while they killed him. The question is not what men call themselves, but what they are : not whether you say you take God for your God, but whether you do so indeed : not whether you profess yourselves to be atheists, but whether you are atheists indeed or not. If you are not, look over what I have here said, and tell your consciences, Do you walk with God ? Who is it that you submit yourselves willingly to be 46 Walking with God. disposed of by? To whom are you most sub- ject; and whose commands have the most effectual authority with you ? Who is the chief governor of your hearts and lives ? Whom is it that you principally desire to please ; whom do you most fear; and whose displeasure do you principally avoid ? From whom is it that you expect your greatest reward ; and in whom, and with whom, do you place and expect your happiness? Whose work is it that you do, as the greatest business of your lives ? Is it the goodness of God in himself and unto you, that draweth up your hearts to him in love? Is he the ultimate end of the main intentions, design, and industry of your lives ? Do you trust upon his word as your security for your ever- lasting hopes and happiness ? Do you study and observe him in his works? Do you really live as in his presence ? Do you delight in his word, and meditate on it? Do you love the communion of saints ; and to be most frequent and familiar with them that are most frequent and familiar with Christ? Do you favour more the practical affectionate discourse about his nature, will, and kingdom, than the frothy talk of empty wits, or the common discourse of carnal worldlings? Do you love to be employed in thanking him for his mercies, and in praising him, and declaring the glory of his attributes and works ? Is your dependence on him as your great benefactor,, and do you receive your Walking with God, 47 is mercies as his gifts ? If thus your principal observation be of God, and your chief desire after God, and your chiefest confidence in God, and your chiefest business in the world be with God, and for God, and your chiefest joy be in the favor of God, (when you can apprehend it) and in the prosperity of his church, and your hopes of glory; and your chiefest grief and trouble be your sinful distance from him, and your backwardness and disability in his love and service, and the fear of his displeasure, and the injuries done to his gospel and honor in the v>^orld ; then I must needs say, you are savingly delivered from your atheism and ungodliness; you do not only talk of God, but walk vs^ith God ; you are then acquainted with that spiri- tual life and work, which the sensual world is unacquainted with, and with those invisible ever- lasting excellencies, which if worldlings knew, they would change their minds, and choice, and pleasures : you are then acquainted with that rational, manly, saintly life, which ungodly men are strangers to; and you are in the way of that well-grounded hope and peace to which all the pleasures and crowns on earth, if compared, are but cheats and misery. But if you were never yet brought to walk with God, do not think that you have a sound belief in God, nor that you acknowledge him sincerely, nor that you are saved from heart atheism: nor is it piety in the opinion and the tongue, that will 48 Walking^ with God. G save him that is an atheist or ungodly in heart and life. Divinity is an affective-practical science: knowing is not the ultimate or per- fective act of man ; but a means to holy love, and joy, and service. Nor is it clear and solid knowledge, if it do not somewhat affect the heart, and engage and actuate the life, according to the nature and use of the thing known. The soundness of knowledge and belief is not bjest discerned in the intellectual acts themselves, but in their powerful, free, and pleasant efficacy upon our choice and practice. By these there- fore you must judge, whether you are godly or atheistical. The question is not what your tongues say of God, nor what complimental ceremonious observances you allow him, but what your hearts and your endeavours say of him, and whether you glorify him as God when you say you know him : otherwise you will find that the wrath cf God is revealed from heaven, against all ungodliness and unrighteousness of men, who held the truth in unrighteousness. Rom. i. 18,21. And now, alas! what matter of lamentation is here before us ! To see how seriously men converse with one another; and how Gpd is overlooked or neglected by the most! how men live together, as if there were more that is considerable and regardable in these particles of animated dust, than in the Lord Almighty, and in all his graces, service and rewards! To see Walking with God. 49 how God is cast aside, and his interest made to give place to the interest of the flesh ; and his services must stay till men have done their service to their lusts, or to worldly men, that can do them hurt or shew them favor ! and his will must not be done when it crosseth the will of sinful man ! How little do all the commands, and promises, and threatenings of God signify with these atheistical men, in comparison of their lusts, or the laws of men, or any thing that concerneth their temporal prosperity ! O how is the world revolted from their Maker ! how have they lost the knowledge of themselves, and for- gotten their natures, capacities and obligations, and what it is to be indeed a man ! O hearken sinners to the call of your Redeemer ! Return, O seduced wandering souls, and know at last your resting place ! Why is not God in all your thoughts? — Or why is he thought on with so much remissness, unwillingness, and contempt ; and with so little pleasure, seriousness, or regard ? Do you understand yourselves in this? Do you deal worthily with God ; or wisely for your- selves? Do you take more pleasure, with the prodigal, to feed swine, and to feed with swine, than to dwell at home with your heavenly Father ; and to walk before him, and serve him in the world? Did you but know how dangerous a way you have been in, and how unreasonably you have dealt, to forsake God in your hearts, and follow that which cannot profit you ; what 50 Walking with God. haste would you make to leave the crowd, and come home to God, and try a more noble and gainful conversation ! If reasons may have room and leave to work upon you, I will set a few before you more distinctly, to call you off from your barren inordinate creature converse, to a believing serious converse with God. 1. The higher and more excellent the object is (especially when it is also of most concern- ment to ourselves) the more excellent is the converse. Therefore as nothing dare compare itself with God, so no employment may be com- pared with this of holy walking with him. How vile a contempt is it of the Almighty, and of our celestial joys, for the heart to neglect them, and turn away and dwell upon vanity and trouble, and let these highest pleasures go ! Is not God and glory worthy of thy thoughts and all thy service? 2. What are those things that take thee up ? Are they better than God ; or fitter to supply thy wants? If thou think and trust in them accordingly, ere long thou shalt know better what they are, and have enough of thy cursed choice and confidence. Tell those that stand by thee at the parting hour, whether thou didst choose aright, and make a gaining or a saving match. O poor sinners! have you not yet warning enough to satisfy you that all things below are vanity and vexation, and that all your hope of happiness is above ? Will not the " Walking with God, 51 testimony of God satisfy you? Will not the experience of the world for so many thousand years together satisfy you ? Will not the ill success of all the damned satisfy you? Will nothing but your own experience convince you ? If so, consider well the experience you have already made, and seasonably retire, and try na further, and trust not so dangerous a deceiver to the last, lest you buy your knowledge at a dearer rate than you will nov/ believe. 3. You have daily more to do with God, than with all the world, whether you will or no : and therefore seeing you cannot avoid him if you would, prefer that voluntary obediential converse which hath a reward, before that necessitated converse which hath none. You are always in his hands : he made you for his service ; and he will dispose of you and all that you have according to his will. It shall not ga with you as yourselves would have it, nor as your friends would have it, nor as princes and great ones of the world would have it; (unless as their wills comply with God's;) but as God would have it, who will infallibly accomplish all his will. If a sparrow fall not to the ground without him, and all the hairs of our heads are numbered, then certainly he overruleth all your interests and affairs, and they are absolutely at his dispose. To whom then in reason should you so much apply yourselves as unto him ? If you will not take notice of him, he will take 52 Walking with God. b notice of you : he will remember you whether you remember him or not : but it may be with so strict and severe a remembrance, as may make you wish he did quite forget you. You are always in his presence; and can you then forget him, and hold no voluntary converse with him, when you stand before him? If it be but mean inferior persons that we dwell with and are still in company with, yet we mind them more, and speak more to them, than we do to greater persons that we seldom see. But in God there is both greatness and nearness to invite you. Should not all the worms on earth stand by, while the glorious God doth call you to him, and offer you the honor and happiness of his converse? Shall the Lord of heaven and earth stand by, and be shut out, while you are chatting or trifling with his creatures? Nay, shall he be neglected that is always with you? You cannot remove yourselves a moment from his sight; and therefore you should not shut your eyes, and turn away your face, and refuse to observe him who is still observing you. Moreover, your dependance both for soul and body is all on him : you can have nothing desirable but by bis gift. He feeds you, he clotheth you, he maintaineth you, he gives you life and breath, and all things ; and yet can you overlook him or forget him ? Do not all his mercies require your acknowledgment? A dog will follow him that feedeth him : his eye will Walking with God, 53 be upon his master: and shall we live upon God, and yet forget and disregard him ? We are taught a better use of his mercies by the holy pr-ophet, Ps. Ixvi. 8, 9. " O bless our God, ye people, and make the voice of his praise to be heard: which holdeth our soul in life, and suffereth not our feet to be moved !" Nay it is not yourselves alone, but all the world that depends on God. It is his power that supporteth them, and his will that disposeth of them, and his bounty that provideth for them ; and therefore he must be the observation and admiration of the world : it is less unreason- able to take no notice of the earth that beareth us and yieldeth us fruit, and of the sun that yields us heat and light, than to disregard the Lord that is more to us than sun and earth, and all things. The eyes of all things wait on him ; and he giveth them their meat in season: he openeth his hand and satisfieth the desire of every living thing. Ps. cxlv. 15, 16. The Lord IS good to all, and his tender mercies are over all his works : all his works therefore shall praise him, and his saints shall bless him : they shall speak of the glory of his kingdom, and talk of his power. Ver. 10, II. Moreover, God is so abundantly and wonder- fully represented to us in all his works, as will leave us under the guilt of most unexcusable con- tempt, if we overlook him, and live as without him in the world. " The heavens declare the VOL. II. V. 54 Walking with God. glory of God, and the firmament sheweth his ~ handy work : day unto day uttereth speech ; and night unto night sheweth knowledge." Ps. xix. 1, 2. Thus that which may be known of God is manifest ; for the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and godhead ; so that the ungodly are without excuse. Rom. i. 19, 20. Cannot you see that which all the world reveal- fcth? nor hear that which all the world pro- claimeth? O sing ye forth the honor of his uame : make his praise glorious ! Say to the Lord, How terrible art thou in thy works ! through the greatness of thy power shall thine enemies submit themselves unto thee : ail the earth shajl worship thee, and, shall sing unto thee : they shall sing unto thy name : come and see the works of God : he is terrible in his doings towards the children of men. Ps. Ixvi, 2 — 5. Can we pass him by that is every where present, and by every creature represented to us ? Can we forget him, when all the world are our remembrancers ? Can we stop our ears against the voice of heaven and earth ? Can we be ignorant of him, when the whole creation is om' teacher? Can we overlook that holy glorious name, which is written oO legibly upon all things that ever our eyes beheld that nothing but blindness, sleepiness or distraction, could pos- sibly keep us from discerning it? I have many a Walking with God. 55 time wondered, that (as the eye is dazzled so with the beholding of the greatest light, that it can scarce perceive the shining of a lesser so) the glorious transcendent majesty of the Lord, doth not even overwhelm our understandings, and so transport and take us up, as that we can scarce observe or remember any thing else. For naturally the greatest objects of our sense, are apt to make us at that time insensible of the smaller: and our exceeding great business, is apt to make us utterly neglect and forget those that are exceeding small: and O what nothings are the best and greatest of the creatures, in comparison of God! And what toys and trifles are all our other businesses in the world, in comparison of the business which we have v» ith him ! But I have been stopped in these admi- rations by considering that the wise creator hath fitted and ordered all his creatures accord- ing to the use v^diich he designeth them to : and therefore as the eye must be receptive only of so much light as is proportioned to its use and pleasure, and must be so distant from the sun, that its light may rather guide than blind us, and its heat may rather quicken than con- sume us; so God hath made our understandings capable of no other knowledge of him here, than what is suited to the work of holiness : and while we have fleshy and fleshly works to do, and lawful necessary business in the world, in which God's own commands employ us, our e2 £»6 Walkinff with God, o Eouls in this lantern of the body, must see hira througli so thick a glass, as shall so far allay our apprehension, as not to distract us and take us off the works which he enjoineth us. And God and our souls shall be at such a distance, as that the proportionable light of his counte- nance may conduct us, and not overwhelm us ; and his love may be so revealed, as to quicken our desires, and draw us on to a better state, but not so as to make us utterly impatient of this world, and utterly weary of our lives, or to swallow us up, or possess us of our most desired happiness, before we arrive at -the state of happiness. While the soul is in the body, it maketh so much use of the body (the brain and spirits) in all its operations, that our wise and merciful creator and governor, doth respect the body as well as the soul, in his ordering, dispo- sing, and representing of the objects of those operations : so that when I consider that cer- tainly all men would be distracted, if their' apprehensions of God were any whit answerable to the greatness of his majesty and glory (the brain being not able to bear such high operations of the soul, nor the greatness of the passions which would necessarily follow) it much recon- cileth my wondering mind, to the wise and gracious providence of God, even in setting innocent nature itself at such a distance from his glory, (allowing us the presence of such grace, as is necessary to bring us up to glory) ; WuTldng with God, 57 fVo-agh it reconcile me not to that doleful dis- tance which is introduced by sin, and which is furthered by Satan, the world, and the flesh, and which our Redeemer by his Spirit and interces- sion must heal. And it farther reconcileth me to this disposiue and will of the blessed God, and this necessary natural distance and darkness of our minds, "vvhen I consider, that if God, and heaven, and hell, were as near and open to our apprehen- sions, as the things are which we see and feel, this life would not be what God intended it to be — a life of trial and preparation to another, a work, a race, a pilgrimage, a warfare^ what trial would there be of any man's faith, or love, -or obedience, or constancy, or self-denial? If we saw God stand by, or apprehended him as if we saw him (in degree) it w^ould be no more praise- worthy or rewardable for a man to abhor all temptations to worldliness, ambition, gluttony, drunkenness, lust, cruelty, &c. than it is for a man to be kept from sleeping that is pierced with thorns, or for a man to forbear to drink a cup of melted gold which he knoweth will hufu. out his bowels, or to forbea.r to burn his flesh in the fire. It were no great commendation to his chastity, that would forbear his filthiness, if he saw or had the fullest apprehensions of God ; when he will forbear it in the presence of a mortal man. It were no great commendations to the intemperate and voluptuous, to have no 58 Walking with God. mind of sensual delights, if they had but such a knowledge of God as were equal to sight. It were no thanks to the persecutor to forbear his cruelty against the servants of the Lord, if he saw Christ coming with his glorious angels, to take vengance on them that know not God, and obey not the gospel, and to be admired in bis saints, and glorified in them that now believe. 2 Thes. i. 7 — 10. I deny not but this happily necessitated holiness is best in itself, and therefore will be our state in heaven; but what is there of trial in it ? or how can it be suitable to the state of man, that must have good and evil set before him, and life and death left to his choice ; and that must conquer if he will be crowned, and approve his fidelity to his creator against competitors, and must live a rewardable life before he have the reward ? But though in this life we may neither hope for, nor desire, such overwhelming sensible ap- prehensions of God, as the rest of our faculties cannot answer, nor our bodies, bear; yet that our apprehensions of him should be .so base, and small, and dull, and inconstant, as to be borne down by the noise of worldly business, or by the presence of any creature, or by the tempting baits of sensuality, — this is the more odious, by how much God is more great and glorious than the creature, and even because the .use of the creature itself is but to reveal the glory of the Lord. To have such slight and Walking with God, 59 stupid thoughts of him, as will not carry us on m uprightness of obedience, nor keep us m liis fear, nor draw out our hearts in sincere desires to please him, and enjoy him, and as will not raise us to a contempt of the pleasures, and profits, and honors of this world,-this is to be despisers of the Lord, and to live as in a sleep, and to be dead to God, and alive only to the world and flesh. It is no unjiist dishonor or injury to the creature, to be accounted as :iiothing in comparison of God, that it may b« able to'do nothing against him and his interest : but to make such a nothing of the most glorious God, by our contemptuous forgetfulness or neglect, as that our apprehensions of him cannot prevail against the sordid pleasures of the flesh, and against the richest baits of sin, and against all the wrath or allurements of man,--this is but to make a God of dust, and dung, and nothing, and (in heart and practice) to make God worse than dust and dung. And it is a wonder that man's understanding can become so sottish, as thus to wink the sun itself into a constant darkness, and to take God as nothing, or as no God, who is so abundantly revealed to them in astonishing transcendent greatness and excel- lency, by all the creatures in the world, and with whom we have continually so much to do. O sinful man 1 into how great a depth of igno- rance, stupidity and misery art thou fallen ! But because we may see by the lives of the 60 Walking with God, ungodly, that they little think that they have se^ much to do with God, though I have spoke of this to the godly in the other part of this treatise, I shall somewhat more particularly acquaint those that have most need to be in- formed of it — what business it is that they have with God. J . It is not a business that may be done, or left undone, like your business with men : but it is such as must be done,, or you are undone for ever. Nothing is absolutely necessary but this : nothing in all the world doth so much concera you. You may at far cheaper rates forbear to eat, or drink, or clothe yourselves, or live, than forbear the dispatch of this necessary work. 2. Your business with God^and for God in the world, is that which you have all your powers and endowments for : it is that which you were born into the world for; and that which you have understanding and free will for; and that Vt^hich you have your thoughts, and memories, and affections for; and that which you have eyes, and ears, and tongues, and all your cor- poreal parts and abilities for : it is that which you have your food and raiment for ; and that which you have your time for; and your pre- servation, protection and provisions : it is that which you have all your teaching for; which Christ himself came for into the world ; which the scriptures are written for ; which ministers are sent for; which all order and governm.ent Walking with God. 61 in church and state is principally appointed for : in a word, it is that for which you have your lives, and all things, and without which all were as nothing, and will be to you worse than nothing, if they do not further your work with God : you will wish you had never seen them if they befriend you not in this. 3. Your business with God, and for him, is such as you must be continually doing : as is incumbent on you every hour, for you have every hour given you for this end. You may dispatch this man to-day, and another to-mor- row, and have no more to do with them again of a long time ; but you have always incessanlly important works to do with God : for your common work should be all his work ; and all should be done with principal respect to him. But I shall yet more particularly tell the ungodly what business it is that they have with God, which it seems by their careless negligent lives they are not aware of. L You must be either saved or damned by him ; either glorified with him, or punished by him to everlasting : and it is now that the matter must be determined, which of the two conditions you must be in : you must now obtain your title to heaven, if ever you will come thither : you must now procure your de- liverance from hell fire, if ever you will escape it. Now it is that all that must be done, upon wbicli the scales must turn for your salvatioii 62 Walking with God.^ or damnation : and you know this work is prin- cipally to be done between you and God, who alone can save you or destroy you ; and yet do you forget him, and live as if you had no business with him, when you have your salva- tion to obtain from him, and your damnation to prevent! Have you such business as this with any other? 2. You have a strict and righteous judgment to undergo, in order to this salvation or damna- tion. You must stand before the holy majesty, and be judged by the governor of the world : you must be there accused, and found guilty or not guilty; and judged as fulfillers or as breakers of the holy covenant of grace : you must be set on the right hand or on the left : you must answer for all the time that you here spent, and for all the means and mercies which you here received, and for that you have done, whether it were good or evil : and it is now in this life that all your preparation must be made, and all that must be done, upon which your jus- tification or condemnation will then depend. And it is between God and you that all this business must be done : and yet can you live as negligently towards him, as if you had no business with him? 3. You have a death to die, a chang-e to make which must be made but once ; which will be the entrance upon endless joy or pain : and do you think this needeth not your most Walking with God. 63 timely and diligent preparation ? You must struggle with pains, and faint with weakness, and feel death taking down your earthen taber- nacle : you must then have a life that is ending to review, and all that you have done laid open to your more impartial judgment; you must then see time as at an end, and the last sand running, and your candle ready to go out, and leave the snuff; you must then look back upon all that you have had from the world, as ending ; and upon all that you have done as that which cannot be undone again, that you may do it better ; and you must have a more serious look into eternity, when you are stepping thither, tlian you can now conceive of: and doth all this need no preparation? It is with God that all business must be now- transacted, that must make your death to be comfortable, or safe. If now you will only converse with men, and know no business that you have with God, you shall find at last to your exceeding terror, that you are in his hands, and passing to his bar, and that it is God that then you have to do with, when -your business with all the world is at an end : he will then have something to do with you, if you will now find nothing to do with him. 4. In order to all this, you have now your peace to be made with God, and the pardon of all your sins to be obtained. For woe to you if then you are found under the guilt of any sin ! 64 Walking with God, Look back upon your lives, and remember how you have Hved in the world, and what you have been doing: how you have spent your time, in youth and in your riper age ; and how many sinful thoughts, and words, and deeds you have been guilty of; how oft you have sinfully pleased your appetites, and gratified your flesh, and yielded to temptations, and abused mercy, and lost your time : how oft you have neglected your duty, and betrayed your souls: how long you have lived in forgetfulness of God and your salvation, minding only the things of the flesh and of the world: how oft you have sinned ignorantly and against knowledge, through carelessness and through rashness, through negligence and through presumption, in passion, and upon deliberation; against convictions, purposes and promises : how oft you have sinned against the precepts of piety to God, and of justice and charity to men. Think how your sins are multiplied and aggravated, more in number than the hours of your lives : aggrava- ted by a world of mercies : by the clearest teachings, and the loudest calls, and sliarpest reproofs, and seasonable warnings, and by the long and urgent importunities of grace. Think of ail these, and then consider whether you have nothing now to do with God; whether it be not a business to be followed with all possible speed ond diligence to procure the pardon of all these sins : you have no such businesses as these, to Walking with God. 65 transact with men : you may have business with them which your estates depend upon, or which touch your credit, commodity or lives ; but you have no business with men (unless in subordination to God) which your salvation doth depend upon : your eternal happiness is not in their hands : they may kill your bodies, (if God permit them) but not your souls. You need not solicit them to pardon your sins against God : it is a small matter how you are judged of by man: you have one that judgeth you, even the Lord. 1 Cor. iv. 3, 4. No man can forgive sin, but God only. O then how early, how earnestly should you cry to him for mercy ! Pardon must be obtained now or never : there is no justification for that man at the day of judgment, that is not forgiven and justified now. Blessed then is the man whose iniquity is forgiven, whose sin is covered, and to whom it is not imputed by the Lord. Rom. iv. 7, 8. And woe to that man that ever he was born, that is then found without the pardon of his sins! Think of this as the case deserves, and then think if you can, that your daily business with God is small. 5. Moreover, you have peace of conscience to obtain ; and that dependeth upon your peace with God. Conscience will be your accuser, condemner and tormenter, if you make it not your friend, by making God your friend. Con- sider what conscience hath to say against you. 66 Walkum mth God. a and how certainly it will speak home, when you would be loth to hear it : and bethink you how to answer all its accusations, and what will be necessary to make it a messenger of peace ; and then think your business with God to be but small, if you are able. It is no easy matter to get assurance that God is reconciled to you, and that he hath forgiven all your sins. 6. In order to all this, you must be united to Jesus Christ, and be made his members, that you may have part in him, and that he may wash you by his blood, and that he may answer for you to his Father ! Woe to you if he be not your righteousness, and if you have not him to plead your cause, and take upon him your final justification! None else can save you from the wrath of God : and he is the Saviour only of his body. Eph. v. 23. He hath died for you without your own consent, and he hath made an universal conditional grant of pardon and salvation, before you consented to it: but he will not be united to you, nor actually forgive and justify and save you without your own consent: and therefore that the Father may draw you to the Son, and may give you Christ and life in him (1 John v. 9"— 11.) when all your hope dependeth on it, you may see that you have more to do with God, than your senseless hearts have hitherto understood. 7. And that you may have a saving interest ill Jesus Christ, you must have sound repen^ Walking loith God, 67 tance for all your former life of wickedness, and a lively effectual faith in Christ : neither sin nor Christ must be made light of. Repentance must tell you to the very heart, that you have done foolishly in sinning, and that it is an evil and a bitter thing that you forsook the Lord, and that his fear was not in you : and thus your wicked- ness shall correct you and reprove you. Jer. ii. 19. And faith must tell you that Christ is more necessary to you than food or hfe, and that there is no other name given under heaven by which you can be saved. Acts iv. 12. And it is not so easy, nor so common a thing to repent and believe as ignorant presumptuous sinners do imagine. It is a greater matter to have a truly humbled contrite heart, and to loath your- selves for all your sins, and to loath those sins, and resolvedly give up yourselves to Christ and to his Spirit for a holy Hfe, than heartlessly and hypocritically to say, I am sorry, or I repent, without any true contrition or renovation. And it is a greater matter to betake yourselves to Jesus Christ as your only hope to save you both from sin and from damnation, than barely through custom and the benefit of education to ^say, I do believe in Christ. I tell you it is so great a work to bring you to sound repentance and faith, that it must be done by the power of God himself. Acts v. 31. 2 Tim. ii. 25. They are the gift of God. Eph. ii. 8. You must ha^^e his Spirit to illuminate you, Eph, i. 18. and 68 M^alkins with God, o shew you the odiousness of sin, the intolerable- ness of the wrath of God, the necessity and sufficiency, the power and willingness of Christ; and to overcome all your prejudice, and save you from your false opinions and deceits ; and to repulse the temptations of Satan, the world and the flesh which will all rise up against you. All this must be done to bring you home to Jesus Christ, or else you will have no part in him, his righteousness and grace: and can you think that you have not most important business with God, who must do all this upon you, or else you are undone for ever ? 8. Moreover, you must have all the corrup- tions of your natures healed, and your sins subdued, and your hearts made new by sanctify- ing grace, and the image of ,God implanted in you, and your lives made holy and sincerely conformable to the will of God. All this must be done, or you cannot be acceptable to God, nor ever will be saved : though your carnal interest rise ao;ainst it ; thousrh vour old cor- es ' o ^ rupted natures be against it; though your custom, and pleasure, and worldly gain and honor be against it ; though all your carnal friends and superiors be against it; though the devil will ,do all that he can against it; yet all this must be done, or you are lost for ever : and all this must be done by the Spirit of God ; for it is his wprk to make you new and holy : and can you lliink then that the business is not great which Walking ivith God. 69 you have with God ? When you have tried how hard e^ery part of this work is, to be begun and carried on, you wdll find you have more to do with God, than with all the world. 9. Moreover, in order to this, it is necessary that you read, and hear, and understand the gospel, which must be the means of bringing you to God by Christ : this must be the instru- ment of God, by which he will bring you to repent and believe, and by which he will renew your natures, and imprint his image on you, and bring you to love him, and obey his will. The word of God must be your counsellor, and your delight, and you must set your heart to it, and meditate in it day and night. Knowledge must be the means to reclaim your perverse misguided wills, and to reform your careless crooked lives, and to bring you out of the kingdom of darkness into the state of light and life. And such knowledge cannot be expected without a diligent attending unto Christ, the teacher of your souls, and a due consideration of the truth. By that time you have learnt what is need fid to be learnt for a true conversion, a sound repentance, a saving faith, and a holy life, you \fill find that you have far greater business with God than with all the world. 10. Moreover, for the attaining of all this mercy, you have many a prayer to put up to God : you must daily pray for the forgiveness of your sins, and deliverance from temptations. 70 Walking with God, and even for your daily bread, or necessary pro- visions for the work which you have to do : you must daily pray for all the supplies of grace which you want, and for the gradual mortifica- tion of the flesh, and for help in all the duties which you must perform ; and for strength against all the spiritual enemies which will assault you ; and preservation from the manifest evils which attend you : and these prayejs must be put up with unwearied constancy, fervency and faith. Keep up this course of fervent prayer, and beg for Christ, and grace, and pardon, and salvation in any measure as they deserve, and according to thy own necessity; and then tell me whether thy business with God be small, and to be put off as lightly as it is by the ungodly. 11. Moreover, you are made for the glory of your Creator, and must apply yourselves wholly to glorify him in the world : you must make his service the trade and business of your lives, and not put him off with something on the by : you are good for nothing else but to serve him ; as a knife is made to cut, and as your clothes are made to cover you, and your meat to feed you, and your horse to labor for you, so yo« are made and redeemed, and maintained for this — ^to love and please your great Creator : and can you think that it is but little business that you have with him, when he is the end and master pf your lives, and all you are or have is for him ? Walkins: with God. 71 12. And for the due performance of his ser- vice, you have all his talents to employ. To this end it is that he hath entrusted you with reason, and health, and strength, with time, and parts, and interest, and wealth, and all his mer- cies, and all his ordinances and means of gjace ;, and to this end must you use them, or you lose them: and you must give him an account of ail at last, whether you have improved them all to your master's use. And can yon look within you, without you, about you, and see how much you are trusted with, and must be accountable to him for, and yet not see how great your business is with God ? 13. Moreover, you have all the graces which you shall receive to exercise ; and every grace doth carry you to God, and is exercised upon him, or for him : it is God that you must study, and know, and love, and desire, and trust, and hope in, and obey: it is God that you must s^ek after, and dehght in so far as you enjoy him : it is his absence or displeasure that must be your fear and sorrow : therefore the soul is said to be sanctified when it is renewed, because it is both disposed and devoted unto God. And therefore grace is called hohness, because it all disposeth, and carrieth the soul to God, and useth it upon and for him. And can you think your business with God is small, when you must live upon him, and all the powers of your soul must be addicted to him, and be in serious 72 Walking with God. motion towards him ; and when he must be much more to you than the air which you breathe in, or the earth you live upon, or than the sun that gives you light and heat j yea, than the soul is to your bodies ? 1 4. Lastly, you have abundance of tempta- tions and impediments to watch and strive against, which would hinder you in the doing of all this work, and a corrupt and treacherous heart to watch and keep in order, which will be looking back, and shrinking from the service. Lay all this together, and then consider whether you have not more and greater business with God, than with all the creatures in the world. And if this be so (as undeniably it is so) is there any cloak for that man's sin, who is all day taken up with creatures, and thinks of God as seldom and as carelessly as if he had no business \vith hipi ? And yet, alas, if you take a survey of high and low, of court, and city, and country, you shall find that this is the case of no small number, yea, of many that observe it not to be their case ; it is the case of the pro- fane that pray in jest, and swear, and curse, and rail in earnest. It is the case of the mahg- nant enemies of holiness, that hate them at the heart that are most acquainted with this con- verse with God, and^ count it but hopocrisy, pride or fancy, and would not suffer them to live upon the earth, who are most sincerely conversant in heaven. It is the case of phari- Walking with God. 73 b sees and hypocrites, vd\o take up with ceremo- nious observances, as touch not, taste not, handle not, and such like traditions of their forefathers, instead of a spiritual rational ser- vice, and a holy serious walking with the Lord. It is the case of all ambitious men, and covet- ous worldlings, who make more ado to climb up a little higher than their brethren, and to hold the reins, and have their wills, and be admired and adored in the world, or to get a large estate for themselves and their posterity, than to please their maker, or to save their souls : it is the case of every sensual epicure, whose belly is his god, and serveth his fancy, lust and appetite, before the Lord. It is the case of every unsanctified man, that seeketh first the prosperity of his flesh, before the king- dom and righteousness of God, and is most careful and laborious to lay up a treasure on earth, and laboreth more (with the greater esti- mation, resolution and delight) for the meat that perisheth, than for that which endureth to everlasting life. All these (who are too great a part of the world, and too great a part of pro- fessed christians) are taken up with creature converse ; and yet think to scape the deluge of God's displeasure, because the Enochs and Noahs are so few who walk with God ; and they think God will not destroy so many : and thus they think to be saved by their multitude, and to hide themselves in the crowd from God' they 74 WaMng with God. will go the wide and common path, and be of the mind that most are of: they will not be convinced till most men are convinced ; that is, till their wisdom come too late, and cost them dearer than its worth. When all men are con- vinced that God should have been preferred before the world, and served before their fleshly- lusts (as they Vv^ill certainly and sadly be) then they will be convinced with the rest. When all men understand that life was given them to have done the work which eternal life dependeth on, then they v/ill understand it with the rest. When all men shall discern between the righteous and the wicked ; between those that serve God, and that serve him not, then they will discern it with the rest : they will know what their business was in the world, and how much they had to do with God, when all men know it. But O how much better for them had it been to have known it in time, while knowledge might have done them better service, than to make them feel the greatness of their sin and folly, and the hopes which once they had of happiness, and to help the sting of desperation continually to prick them at the heart. They would not be of so little a flock as that to which it was the good pleasure of God to give the kingdom. Luke xii. 32. If you demand a reason of all this, their reason was in their throats and bellies : they had fleshly appetites and lusts, and thereby could relish fleshly pleasures ; but spiritual life Walkina tvith God. 75 •^a and appetite they had none, and therefore relished not spiritual things : had Christ, and holiness, and heaven, been as suitable to their appetites, as the sweetness of their meat, and drink, and lusts, and as suitable to their fanta- sies as their worldly dignities and greatness were, they would then have made a better choice. They would have walked with God, if drunkenness, and gluttony, and pride, and wantonness, and covetousness, and idleness, had been the way in which they might have walked with him. If these had been godliness, how godly would they have been! How certainly would they have come to heaven, if this had been the way ! To be idle, and proud, and fleshly, and worldly, is it that they love ; and to be humble, and holy, and heavenly, and mortified, is that which they hate, and cannot away with : and their love and hatred proceed from their corrupted natures ; and these are instead of reason to them. Their strong appre- hensions of a present suitableness in fleshly pleasures to their appetites, and of a present unsuitableness of a holy life, do keep out all efiectual apprehensions of the excellencies of God, and of spiritual heavenly delights, which cross them in the pleasures which they most desire. But yet (their appetites corrupting their understandings as well as their wills) they will not be mad without some reason, nor reject their 76 Walking with God. maker and their happiness without some reason, nor neglect that holy work which they were made for without some reason : let us hear then what it is. CHAPTER III. Object. 1. They say " It is true that God hath much to do with us, and for us : but it followeth not that we have so much to do with him, or for him, as you would have us to believe : for he is necessarily good, and neces- sarily doth good ; and therefore will do so, whether we think of him or not : the sun will not give over shining on me, though I never think on it, or never pray to it, or give it thanks. Nor doth God need any service that we can do him, no more than the sun doth : nor is he pleased any more in the praise of men, or in their works." Armv. 1. It is most certain that God is good as necessarily as he is God : but it is not true that he must necessarily do good to you, or other individual persons ; nor that he neces- sarily doth the good he doth to them. As he is not necessitated to make toads and serpents as happy as men, or men as angels ; so he is not necessitated to save the devils or damned Walking with God, 77 souls (for he will not save them.) And he was under no greater a necessity to save you, than them. He was not necessitated to give you a being : he could have passed you by, and caused others to have possessed your room. As it was God's free will and not any necessity that millions more are never born, that were in pos- sibility of it ; (for all that is possible doth not come to pass) so that you and millions more were born, was not of necessity but of the same free will. And as God did not make you of necessity but of free will ; so he doth not neces- sarily but freely justify, or sanctify, or save. If he did it by necessity of nature, he would do it to all as well as some ; seeing all have a natural capacity of grace as well as those that receive it. God is able to sanctify and save more, yea all^ if it were his will ; and it is not for want of power or goodness that he doth not. Millions of beings are possible which are not future. God doth not all the good which he is able, but communicateth so much to his several creatures as to his wisdom seemeth meet. If the damned would be so presumptuous as to argue, that because God is able yet to sanctify and save them, therefore he must do it of necessity of nature, it would not be long before they should thus dispute themselves out of their torments. God will not ask leave of sinners to be God ; their denying him to be good (that is, to be God) because he complieth not with their con- VOL. II. F 78 Walking luith God, eeits and wills, doth but prove them to be fools, and bad themselves. Indeed some sciolists, pretending to learning', while they are ignorant of most obvious princi- ^ pies of natural knowledge, have taught poor sinners to cheat their souls with such dreams as these. They have made themselves believe that goodness in God is nothing else but his benignity, or disposition to do good ; as if the creature were the ultimate end, and all God's goodness but a means thereto ; and so God were the Alpha or first efficient, and yet the creature the Omega or Jinis idtimus; and all the goodness in God were to be estimated and denominated by its respect to the felicity of man : and so the creature hath the best part of the deity. Such notions evidently shew us, that lapsed man is predominantly selfish, and is become his own idol, and is lost in himself, while he hath lost himself by his loss of God, when we see how powerful his self-interest is, both with his intel- lect and will . Even men of great ingenuity, till sanctification hath restored them to God, and taught them better to know him and themselves, are ready to measure all good or evil by their own interest; when yet common reason would have told them, if they had not perverted it by pride and partial studies, that short of God, even among the creatures, there are many things to be preferred before themselves and their ow^n felicity. He is irrationally enslaved by Walking with God. 79 o self-love, that cannot see that the happiness of the world, or of his country, or of multitudes, is more to be desired than his happiness alone ; and that he ought rather to choose , to be anni- hilated or to be miserable (if it were made a matter of his deliberation and choice) than to have the sun taken out of the firmament, or the world, or his country to be annihilated or mise- rable. And God is infinitely above the creature. Object, But they say, he needeth nothing to make him happy, having no defect of happiness. Answ, And what of that ? Must it needs therefore follow that he made not all things for himself, but for the creature finally ? He is per- fectly happy in himself, and his will is himself: this will was fulfilled when the world was not made (for it was his will that it should not be made till it was made) and it is fulfilled when it is made, and fulfilled by all that comes to pass : and as the absolute simple goodness and perfection of God's essence is the greatest good, the eternal immutable good; so the fulfilling of his will is the ultimate end of all obedience. He hath expressed himself to take pleasure in his works, and in the holiness, obedience and happiness of his chosen ; and though pleasure be not the same thing in God as it is in man (no more than will or understanding is) yet it is not nothing which God expresseth by such terms, but something which we have no fitter expression for. This pleasing of the will of God f2 80 Walking with God. being the end of all, even of our felicity, is better than our felicity itself* They that will maintain that God, who is naturally and necessarily good, hath no other goodness but his benignity or aptness to do good to his creatures, must needs also maintain that (God being for the creature, and not the creature for God) the creature is better than God, as being the ultimate end of God himself^ and the highest use of all his goodness being but for the felicity of the creature : as also that God doth do all the good that he is able (for natural necessary agents work ad ultimum posse) : and that all men shall be saved, and all devils, and every worm and toad be equal to the high- est angel; or else that God isnot able to do it: and that he did thus make happy all his crea- tures from eternity (for natural necessary agents work always, if they be not forcibly hindered ;) and that there never was such a thing as pain or misery, in man or brute; or else that God was not able to prevent it. But abundance of such odious consequences must needs follow from the denying of the highest good, which is God himself, and confessing none but his efficient o-oodness. But some will ba offended vv^ith me for being so serious in confuting such an irra- tional atheistical conceit, who know not how far it prevaileth with an atheistical generation. Be it known to you, careless sinners, that though the sun will shine on you whether you Walking with God, SI thinli on it or not, or love it, or thank it or not ; and the fire will warm you whether you think on it and love it or not^, yet God will not jus- tify or save you whether you love him or thmk on him or not. Ood doth not operate brutishly in your salvation, but governeth you wisely, as rational creatures are to be governed ; and therefore will give you happiness as a reward : and therefore will not deal alike with those that love him and that love him not, that seek him and that seek him not, with the laborers and the loiterers, the faithful and the slothful ser- vant. Would you have us beUeve that you know better than God himself what pleaseth 3iim, or on what terms he will give his benefits, and save men's souls? or do you know his nature better than he knoweth it, that you dare pre- sume to say— Because he needeth not our love or duty, therefore they are not pleasing to him ? Then what hath God to do in governing the world, if he be pleased and dispkased with nothing that men do, or with good and evil actions equally ? Though you cannot hurt him, you shall find that he will hurt you if you disobey him: and though you. cannot make him happy by your holiness, you shall find that he will not make you happy without it. And if he did work as necessarily as the sun vdoth shine, according to your similitude; yet, 1. Even the shining of the sun doth not illu- minate the blind^ nor doth it make the seeds of 82 Walkina: with God, o thorns and nettles to bring forth vines or roses, nor the gendering of frogs to bring forth men; but it actuateth all things according to the several natures of their powers : and therefore how can you expect that an ignorant unbelieving and unholy soul, should enjoy felicity in God, when in that state they are uncapable of it ? 2. And if the sun do necessarily illuminate any one, he must necessarily be illuminated ; and if it necessarily warm or quicken any thing, it must be necessarily warmed and quickened ; else you would assert contradictions. — So if God did necessarily save you and make you happy, you would necessarily be saved and made happy : and that containeth essentially your holiness, your loving, desiring and seeking after God. To be saved or happy without enjoy- ing God by love, or to love him and not desire him, seek him, or obey him, are as great con- tradictions as to be illuminated without light, or quickened without life. What way soever it be that God conveyeth his sanctifying Spirit, I am sure that if any man have not the Spirit of Christ, the same is none of his, Rom. viii. 9, and that without holiness none shall see God, Heb. xii. 14. and that if you will have the king- dom of God, you must seek it first, preferring it before all earthly things. Matt. vi. 33. John vi. 27. Col. iv. 1 — 3. And then if all the question that remaineth undecided be, whether God do you wrong or not in damning you, or whether Walking with God. 83 God be good because he will not save you when he can, I shall leave you to him to receive satis- faction, who will easily silence and confound your impudence, and justify his works and laws. Prepare your accusations against him, if you will needs insist upon them, and try whether he or you shall prevail : but remember that thou art a worm and he is God, and that he will be the only judge when all is done ; and ignorance and impiety that prate against him, to their own confusion, in the day of his patience, shall not then usurp the throne. ObjecL 2. But how can God be fit for mortals to converse with, when they see him not, and are infinitely below him ? Answ, I hope you will not say that you have nothing to do at home, with your own souls: and yet you never saw your souls. And it is the souls, the reason and the will of men that you daily converse with here in the world, more than their bodies, and yet you never saw their souls, their reason or their wills. If you have no higher light to discern by than your eye- sight, you are not men but beasts. If you are men, you have reason, and if you are christians you have faith, by which yoi: know things that you never saw. You have more dependance on the things that are unseen, than on those which you see, and have much more to do with them. And though God be infinitely above us, yet he condescendeth to communicate to us according 84 Walking with God. to our capacities : as the sun is far from us, and yet dolh not disdain to enlighten, and warm, and quicken a worm or fly here below. If any be yet so much an atheist as to think that religious converse with God is but a fancy, let him well answer me these few questions. Quest. 1 . Doth not the continued being and well-being of the creatures, tell us that there is a God on whom (for being and well-being) they depend, and from whom they are and have whatsoever they are and whatsoever they have ; and therefore that passively all the creatures have more respect to him by far than to one another? Quest. 2. Seeing God comraunicateth to every creature according to their several capa- cities, is it not meet then that he deal with man as man, even as a creature rational, capable to know and love and obey his great Creator, and to be happy in the knowledge, love and fruition of him ? That man hath such natural faculties and capacities, is not to be denied by a man that knoweth what it is to be a man : and that God hath not given him these in vain, will be easily believed by any that indeed believe that he is God. Quest. 3. Is there any thing else that is finally worthy of the highest actions of our souls ; or that is fully adequate to them, and fit to be our happiness? If not, then we are left either to certain infelicity, contrary to the tendency of Walking: with God, 85 'to our natures, or else we must seek our felicity in God/ Quest. 4. Is there any thing more certain than that by the title of creation, our maker hath a full and absolute right to all that he hath made ; and consequently to all our love and obedience, our time and powers ? For whom should they all be used but for him from whom we have them ? Quest, 5. Can any thing be more sure, than that God is the righteous governor of the world? and that he governeth man as a rational crea- ture, by laws and judgment? And can we live under his absolute sovereignty, and under his many righteous laws, and under his promises of salvation to the justified, and under his threaten- ings of damnation to the unjustified, and yet not have more to do with God than with all the world? If indeed you think that God doth not love and reward the holy and obedient, and punish the ungodly and disobedient, then either you take him not to be the governor of the world, or (which is worse) you take him to be an unrighteous governor: and then you must by the same reason say, that magistrates and parents should do so too, and love and reward the obedient and disobedient alike : but if any man's disobedience were exercised to your hurt, by slandering, or beating, or robbing you, I dare s«y you woidd not then commend so indifferent aiid unjust a governor. f3 86 Walking with God, Quest. 6. If it be not needless for man ta labor for food and raiment, and necessary pro- vision for his body, how can it be needless for him to labor for the happiness of his soul ? If God will not give us our daily bread while we never think of it, or seek it, why should we expect that he will give us heaven though we never think on it, value it, or seek it ? Quest, 7. Is it not a contradiction to be happy in the fruition of God, and yet not to mind him, desire him, or seek him? How is it that the soul can reach its object, but by estimation, desire and seeking after it : and how should it enjoy it but by loving it, and taking pleasure in it ? Quest. 8. While you seem but to wrangle against the duty of believers, do you not plead against the comfort and happiness of believers ? For surely the employment of the soul on God (and for him) is the health and pleasure of the soul ; and to call away the soul from such em- ployment, is to imprison it in the dungeon of this world, and to forbid us to smell to the sweetest flowers, and confine us to a sink or dunghill ; and to forbid us to taste of the food of angels, or of men, and to offer us vinegar and gall, or turn us over to feed with swine. He that pleadeth that there is no such thing as real holiness and communion with God, doth plead in effect that there is no true felicity or delight for any of the sons of men : and how wek Walking with God. 87 come should ungodly atheists be unto mankind, that would for ever exclude them all from hap- piness, and make them believe they are all made to be remedilessly miserable ? And here take notice of the madness of the unthankful world, that hateth and persecuteth the preachers of the gospel, that bring them the glad tidings of pardon, and hope, and life eter- nal, of solid happiness, and durable delight ; and yet they are not offended at these atheists and ungodly cavillers, that would take them off from all that is truly good and pleasant, and make them believe that nature hath made them capable of no higher things than bea,sts, and hath inthralled them in reiuediless infelicity. Quest. 9. Do you not see by experience that there are a people in the world whose hearts are upon God, and the life to come, and that make it their chiefest care and business to seek him * and to serve him ? How then can you say that there is no such thing, or that we are not capa- ble of it, when it is the case of so many before your eyes ? If you say that it is but their fancy or self-^deceit; I answer, that really their hearts are set upon God, and the everlasting world, and that it is their chiefest care and business to attain it : this is a thing that they feel, Jir^d you may see in the bent and labor of their lives ; and therefore you qannot call that a fancy, of \vhich you have so full experience : but whether the motives that have invited them;, and engaged 88 - Walking with God. G them to such a choice and course, be fancies and deceits or not, let God be judge, and let the awakened consciences of worldlings themselves be judge, when they have seen the end, and tried whether it be earth or heaven that is the shadow, and whether it be God or their unbe- lieving hearts that was deceived. Quest, 10. Have you any hopes of living with God for ever, or not ? If you have not, no wonder if you live as beasts, when you have no higher expectations than beasts. When we are so blind as to give up all our hopes, we will also give up all our care and holy dihgence, and- think we have nothing to do with heaven : but if you have any such hopes, can you think that any thing is fitter for the chiefest of your thoughts and cares, than the God and kingdom, which you hope for ever to enjoy ? Or is there any. thing that can be more suitable, or should be more delightful to your thoughts, than to employ them about your highest hopes, upon your endless happiness and joy? And should not that be now the most noble and pleasant employment for your minds, which is nearest to that which you hope to be exercised in for ever? Undoubtedly he that hath true and serious thoughts of heaven, will highliest value that life on earth which is likest to the life in heaven : and. he that hateth, or is most averse to that which is nearest to the work of heaven, doth boast in vain of his hopes of heaven. Walking ivith God, 89 By this time you may see (if you love not to be blind) that man*s chiefest business in the world is with his God, and that our thoughts and all our powers are made to be employed upon him, or for him ; and that this is no such needless work as atheists make themselves believe. Remember that it is the description of the desperately wicked, Ps. x. 4. that God is not in all his thoughts. And if yet you understand it not, I will a little further shew you the evil of such atheistical unhallowed thoughts. 1. There is nothing but darkness in all thy thouohts, if God be not in them. Thou knowest nothing, if thou knowest not him; and thou usest not thy knowledge, if thou use it not on him. To know the creature as without God, is to know nothing : no more than to know all the letters in the book, and not to know their sig- nification or sense. All things in the world are but insignificant ciphers, and of no other sense or use, if you separate them from God, who is their sense and end. If you leave out God in all your studies, you do but dream and dote, and not understand what you seem to under- stand. Though you were taken for the learnedst men in the world, and were able to discourse of all the sciences, and your thoughts had no lower employment daily than the most sublime spe- culations which the nature of all .the creatures 90 WalJdnrr with God, o doth afford, it is all but folly and impertinent dotage, if it reach not unto God. 2. Yea, your thoughts are erroneous and false, which is more than barely ignorant, if God be not in them. You have false thoughts of the world, of your houses and lands, and friends and pleasures, and whatsoever is the daily employment of your minds. You take them to be something, when they are nothing: you are covetous of the empty purse, and know not that you cast away the treasure : you are thirsty after the empty cup, when you wilfully cast away the drink : you hungrily seek to feed upon a painted feast : you murder the creature by separating it from God who is its life, and then you are enamoured on the carcass, and spend your days and thoughts in its cold em- bracements. Your thoughts are but vagabonds, straggling abroad the woHd, and following impertinences, if God be not in them. You are like men that walk up and down in their sleep, or like those that have lost themselves in the dark, who weary themselves in going they know not whither, and have no end, nor certain way. 3. If God be not in all your thoughts, they are all in vain. They are like the drone that gathereth no honey: they fly abroad and return home empty : they bring home no matter of honour to God, of profit or comfort to your- selves: they are employed to no more purpose than in your dreams; only they are more capably Walkins: with God, 91 %3 of sin: like the distracted thoughts of one that doteth in a fever, they are all but nonsense, whatever you employ them on, w^hile you leave out God, who is the sense of all. 4. If God be not in all your thoughts, they are nothing but confusion : there can be no just unity in them, because they forsake him who is the only centre, and are scattered abroad upon incoherent creatures. There can be no true unity but in God : the further we go from him, the further we run into divisions and confusions. There can be no just method in them, because he is left out that is the beginning and the end. They are not Uke a well ordered army, where every one is moved by the will of one com- mander, and all know their colors and their ranks, and unanimously agree to do their work : but like a swarm of flies, that buzz about they know not whither, nor why, nor for what. There is no true government in your thoughts, if God be not in them ; they are masterless and va- grants, and have no true order, if they be not ordered by him and to him : if he be not their first and last. 5. If God be not in all your thoughts, there is no life in them : they are but like the motion of a bubble, or a feather in the air : they are impotent as to the resisting of any evil, and as to the doing of any saving good : they have no strength in them, because they are laid out upon objects that have no strength : they hay<3^. 92 Walking with God, no quickening, renewing, reforming, encouraging, resolving, confirming power in them, because there is no such power in the things on which they are employed : whereas the thoughts of God and everlasting life, can do wonders upon the soul : they can raise up men above this world, and teach them to despise the worldHng's idol, and look upon all the pleasures of the flesh as upon a swine's delight in wallowing in the mire. They can renew the soul, and cast out the most powerful beloved sin, and bring all our powers into the obedience of God, and that with pleasure and delight : they can employ us with the angels, in a heavenly conversation, and shew us the glory of the world above, and advance us above the life of the greatest princes upon earth : but the thoughts of earthly fleshly things have power indeed to delude men, and mislead them, and hurry them about in a vertiginous motion ; but no power to support us, or subdue concupiscence, or heal our folly, or save us from temptations, or reduce us from our errors, or help us to be useful in the world, or to attain felicity at last. There is no life, nor power, nor efficacy in our thoughts, if God be not in them. 6. There is no stability or fixedness in your thoughts, if God be not in them. They are like a boat upon the ocean, tossed up and down with winds and waves: the mutable uncertain crea- tures can yield no rest or settlement to your minds. You are troubled about many thin^^j Walking with God. 93 and the more you think on them> and have to do with them, the more are you troubled : but you forget the one thing necessary, and fly from the eternal rock, on which you must build if ever you will be established. While the creature is in your thought instead of God, you will be one day deluded with its unwholesome pleasure, and , the next day feel it gripe you at the heart : one day it will seem your happiness, and the next you will wish you had never known it: that which seemeth the only comfort of your lives this year, may the next year make you weary of your lives. One day you are impatiently desiring and seeking it, as if you could not live without it ; and the next day, or ere long, you are impa- tiently desiring to be rid of it. You are now taking in your pleasant morsels, and drinking down your delicious draughts, and jovially sporting it with your inconsiderate companions: but how quickly will you be repenting of all this, and complaining of your folly, and vexing yourselves, that you took not warning, and made not a wiser choice in time 1 The creature was never made to be your end, or rest, or hap- piness : and therefore you are but like a man in a wilderness or a maze, that may go and go but knoweth not whither, and findeth no end, till you come home to God, who only is your proper end, and make him the lord, and life, and plea- sure of your thoughts. 7. As there is no present fixedness in your 94 Walking ivith God, o thoughts, so the business and pleasure of them will be of very short continuance, if God be not the chief in all. And who would choose to employ his thoughts on such things as he is sure they must soon forget, and never more have any business with to all eternity! You shall think of those houses, and lands, and friends, and pleasures but a little while, unless it be with repenting tormenting thoughts, in the place of misery : you will have no dehght to think of any thing, which is now most precious to your flesh, when once the flesh itself decays, and is no more capable of delight. Ps. cxlvi. 4. " His breath goeth forth, he returneth to his earth ; in that very day his thoughts perish." Call in your thoughts then from these transi- tory things, that have no consistency or continu- ance, and turn them unto him with whom they may find everlasting employment and delight : remember not the enticing baits of sensuality and pride, but '^ Remember now thy Creator in the days of thy youth, while the evil days come not, nor the years draw nigh when thou shalt say, I have no pleasure in them." 8. Thy thoughts are but sordid, dishonorable, and low, if God be not the chiefest in them. They reach no higher than the habitation of beasts; nor do they attain to any sweeter employment than to meditate on the felicity of a brute : thou choosest with the fly to feed on dung and filthy ulcers, and as maggots to live on Walking with God. 95 stinking carrion, when thou mightest have free access to God himself, and mightest be enter- tained in the court of heaven, and welcomed thither by the holy angels : thou wallowest in the mire with the swine, or diggest thyself a house in the earth, as worms and moles do, when thy thoughts might be soaring up to God, and might be taken up with high and holy and everlasting things. What if your thoughts were employed for preferment, wealth, and honor in the world? Alas! what silly things are these, in comparison of what your souls are capable of! You will say so yourselves, when you see how they will end, and fail your expectations. Imprison not your minds in this infernal cell, when the superior regions are open to their access : confine them not to this narrow vessel of the body, whose tossings and dangers on these boisterous seas will make them restless, and disquiet them with tumultuous passions, when they may safely land in paradise, and there converse with Christ. God made you men, and if you reject not his grace will make you saints : make not yourselves like beasts or vermin. God gave you souls that can step in a moment from earth to heaven, and there fore- taste the endless joys: do not you stick then fast in clay, and fetter them with worldly cares, or intoxicate them with fleshly pleasures, nor employ them in the worse than childish toys of ambitious, sensual, worldly men : your thoughts 96 Walking with God. have manna, angels' food, provided them l>y God: if you will loathe this and refuse it, and choose with the serpent to feed on the dust, or upon the filth of sin, God shall be judge, and .your consciences one day shall be more faithful witnesses, whether you have dealt like wise men or like fools ; like friends or enemies to your- selves ; and whether you have not chosen base- ness, and denied yourselves the advancement which was offered you. 9, If God be not the chiefest in your thoughts, they are no better than dishonest and unjust: you are guilty of denying him his own. He made not your minds for lust and pleasure, but for himself: you expect that your cattle, your goods, your servants, be employed for yourselves, because they are your own: but God may call your minds his Own by a much fuller title : for you hold all but derivatively and dependently from him. What will you call it but injustice and dishonesty, if your wife, or children, or servants, or goods, be more at the use and service of others, than of you ? If any can shew a better title to your thoughts than God doth, let him have them ; but if not, deny him not his own. O straggle not so much from home, for you will be nowhere else so well as there: desire not to follow strangers, you know not whither, nor for what : you have a master of your own, that will be better to you than all the strangers in the world. Bow not down to Walkin(!( with God, 97 'O creatures, that are but images of the true and solid good: commit not idolatry or adultery with them in your thoughts : remember still that God stands by : bethink you how he will take it at your hands; and how it will be judged of at last, when he pleads his right, his kindness, and solicitations of you; and you have so little to say for any pretence of right or merit in the creature. Why are not men ashamed of the greatest dishonesty against God, when all that have any humanity left them, do take adultery, theft, and other dishonesty against creatures for a shame? The time will come when God and his interest shall be better understood; that this dishonesty against him, will be the matter of the most confounding shame, that ever did or could befal men. Prevent this by the juster exercise of your thoughts, and keeping them pure and chaste to God. 10. If God be not in your thoughts (and the chiefest in them) there will be no matter in them of solid comfort or content. Trouble and deceit will be all their work : when they have fled about the earth, and taken a taste of every flower, they will come loaded home with nothing better than vanity and vexation. Such thoughts may excite the laughter of a fool, and cause that mirth that is called madness, Eccles. vii. 4, 6, and ii. 2. but they will never conduce to settled peace, and durable content; and there- fore they are always repented of themselves, and 98 Walking with God, o are troublesome to our review, as being the shame of the sinner, which he would fain be cleared of or disown. Though you may ap- proach the creature with passionate fondness, and the most delightful promises and hopes, be sure of it, you will come off at last with grief and disappointment, if not with the loathing of that which you chose for your delight. Your thoughts are in a wilderness among thorns and briars, when God is not in them as their guide and end: they are lost and torn among the creatures ; but rest and satisfaction they will find none. It may be at the present it is pleasanter to you to think of recreation, or business, or worldly wealth, than to think of God : but the pleasure of these thoughts is as delusory, and short-lived, as are the things themselves on which you think. How long will you think with pleasure on such fading transitory things? And the pleasure cannot be great at the present, which reacheth but the flesh and fantasy, and which the possessor knoweth will be but short: nay, you will shortly find by sad experience, that of all the creatures under heaven, there will none be so bitter to your thoughts, as those- which you now find greatest carnal sweetness in. O how bitter will the thought of idolized honour, and abused wealth and greatness be to a dying or a damned Dives! The thoughts of that alehouse or playhouse where thou hadst thy greatest pleasure, will Walking with God, 99 trouble thee more than the thoughts of all the houses in the town besides: the thoughts of that one woman with whom thou didst commit thy pleasant sin, will wound and vex thee more than the thoug-hts of all the women in the town besides. The thoughts of that beloved sport which thou couldst not be w^eaned from, will be more troublesome to thee than the thoughts of a thousand other thing^s in which thou hadst no inordinate delight. For the end of sinful mirth is sorrow. When Solomon had tried to please himself to the full, in mirth, in buildings, vine- yards, woods, waters, in servants, and posses- sions, silver, and gold, and cattle, and singers, and instruments of music of all sort^, in great- ness, and all that the eye, or appetite, or heart desired, he findeth when he awaked from this pleasant dream, that he had all this while been taken up with vanity and vexation, in so much that he saith on the reView, " Therefore I hated life, because the work that is wrought under the sun is grievous to me, for all is vanity and vexa- tion of spirit : yea I hated all my labour which I had taken under the suri." Eccles. ii. 1, 2, &c. 17, 18. You may toil out and tire yourselves among these briars, in this barren wilderness; but if ever you would feel any solid ground of quietness and rest, it must be by coming ofF from vanity, and seeking your felicity in God, and living sincerely for him and upon him, as the worldling doth upon the world. His par- 100 ' Walking with God. doning mercy must begin your peace, forgiving you your former thoughts, and his healing quick- ening mercy must increase it, by teaching you better to employ your thoughts, and drawing up your hearts unto himself: and his glorifying mercy must perfect it, by giving you the full intuition and fruition of himself in heaven, and employing you in his perfect love and praise, not leaving any room for creatures, nor suffering a thought to be employed on vanity for ever. CHAPTER IV. By this time I hope you may see reason to call yourselves to a strict account, what converse you have been taken up with in the world, and upon what you have exercised your thoughts. Surely you must needs be conscious, that the thoughts which have been denied God, have brought you home but little satisfaction, and have not answered the ends of your creation, redemption, or preservation ! and that they are now much fitter matter for your penitential tears, than for your comfort, in the review ! I do not think you dare own, and stand to, those thoughts which have been spent for fleshly plea- sures, or in unnecessary worldly cares, or that were wasted in impertinent vagaries upon any thing, or nothing, when you should have been Walking with God, 101 seeking God ! I do not think you have now any great pleasure in the review of those thoughts, which once were taken up with pleasure, when your most pleasant thoughts should have been of God. Dare you approve of your rejecting your creator and the great concernments of your soul out of your thoughts, and wasting them upon things unprofitable and vain? Did not God and heaven deserve more of your serious thoughts than any thing else that ever they were employed on? Have you laid them out on any thing that more concerned you; or on any thing more excellent, more honorable, more durable, or that could claim precedency upon any just account? Did you not shut heaven itself out of your thoughts, when you shut out God ; and is it not just that God and heaven should shut out you? If heaven be not the principal matter of your thoughts, it is plain that you do not principally love it : and if so, judge you whether those that love it not are fit to be made possessors of it. . O poor distracted senseless world ! Is not God great enough to command and take up your chiefest cogitations ? Is not heaven enoudi to find them work, and afford them satisfaction and dehght r And yet is the dung and dotage of the world enough? Is your honor and wealth, and fleshly delights and sports enough ? Ood will shortly make you know, \vhetlier this were wise and equal dealing ! Is God so low, so VOL. II. G 102 WalJchig with God, little, so undeserving, to be so oft and easiljf forgotten, and so hardly and sa slightly remem- bered ? I teM you, ere long he will make you think of him to your sorrow, wheth^er you will or no, if grace do not now set open your hearts^ and procure him better entertainment. But perhaps you will think that you walk with God, because you think of him sometimes ineffectually, and as on the by. But is he esteemed as your God, ^ he have n©t the com- mand, and if he have not the precedency of his^ creatures ? Can you dream that indeed you walk with God, when your hearts were never grieved for offending him, nor never much solicitous- how to be reconciled to him; nor much inqui- sitive whether your state or way be pleasing or displeasing to him ? when all the business of an unspeakable importance, v/hich you have to do with God, before you pass to judgment, is for- gotten and undone, as if you knew not of any such work that you had to do? when you make no serious preparation for death ; when you call not upon God in secret, or in your families, unless with a little heartless lip labour ; and when you love not the spirituality of his wor- ship, but only delude your souls with the mockage of hypocritical outside compliment? Do you walk with God while you are plotting for preferment, and gaping after worldly great- ness ; while you are gratifying all the desires of you'* flesh, and making provision for the future Walking with God, i03 satisfying of its lusts? Rom. xiii. 13. Are you walking with God when you are hating him in his hoUness, his justice, his word and ways, and hating all that seriously love and seek him? when you are doing your worst to dispatch the work of your damnation, and put your salvation past all hope, and draw as many to hell with you as you can? If this be a walking with God, you may take further comfort that you shall also dwell with God according to the sense of such a walk : you shall dwell with him as a devouring fire, and as just, whom you thus walked with in the contempt of his mercies, and the provocation of his justice ! I tell you, if you walked with God indeed, his authority would rule you, his greatness would much take up your minds, and leave less room for little things : you would trust his promises, and fear his threatenings, and be awed by his presence, and the idols of your hearts would fall before him ; he would overpower your lusts, and call you off from your ambitious and covetous designs, and obscure all the creature's glory. Believing serious effectual thoughts of God, are very much different from the common, doubtful, dreaming, ineffectual cogitations of the ungodly world. Object, But (perhaps some will say) — This seemeth to be the work of preachers, and not of every christian, to be always meditating of God : poor people must think of other matters : they G 2 104 Walking with God. o have their business to do, and their faaiilies to provide for : and ignorant people are weak- headed, and are not able either to manage or endure a contemplative life : so much thinking of (lod will make them melancholy and mad, as experience tells us it hath done by many : and therefore this is no exercise for them. To this I answer, 1 . Every christian hath a God to serve, and a soul to save, and a Cbri&t to believe in and obey, and an endless happiness to secure and enjoy, as well as preachers : pas- tors must study to instruct their flock, and to save themselves, and those that hear them : the people must study to understand and receive the mercy offered them, and to make their own calling and election sure. It is not said of pas- tors only, but of every blessed man, that his delight is in the law of the Lord, and therein doth he meditate day and night. Ps. i. 2. 2. And the due meditation of the soul upon God, is so far from taking you off from your necessary business in the world, that it is the only way to your orderly and successful management of it. 3. And it is not a distracting thoughtfulness that I persuade you to, or which is included in a christian's walk with God : but it is a direc- ting, quickening, exalting, comforting course of meditation. Many a hundred have grown melancholy and mad with careful discontentful thoughts of the world ; it doth not follow there- fore that no mail must think of the world at ali^ Walkins: with God, 105 for fear of being mad or melancholy ; but only that they should think of it more regularly, and correct the error of their thoughts and passions : —so is it about God and heavenly things: our thoughts are to be well ordered, and the error of them cured, and not the use of them forborne. Atheism and impiety, and forgetting God, are unhappy means to prevent melancholy. There are wiser means for avoiding madness, than by renouncing all our reason, and living by sense like the beasts that perish, and forgetting that we have an everlasting life to live. But yet because 1 am sensible that some do here mistake on the other hand, and I would not lead you into any extreme, I shall fully remove the scruple contained in this objection, by shew- ing you in those following propositions, in what sense, and how far your thoughts must be takea up with God (supposing what was said in the beginning, where I described to you the duty of walking with God.) Pro. 1. When we tell you that your thoughts must be on God, it is not a course of idle musing, or mere thinking that we call you to, but it is a necessary practical thinking of that which you have to do, and of him that you must love, obey and enjoy. You will not forget your parents, or husband, or wife, or friend ; and yet you will not spend your time in sitting still and thinking of them, with a musing ujiprofitable thoughtfulness ; bat you will have .such thouphts 106 Walkim zmtk God, Cj of them, and so many as are necessary to the ends, even to the love and service which you owe them, and to the delight that your hearts should have in the fruition of them. You can- not love, or obey, or take pleasure in those that you will not think of: you will follow your trades, or your master's service but unhappily, if you \\'\]\ liot think on them. Thinking is not the work that we must take up with : it is but a subservient instrumental duty, to promote some greater higher duty : therefore we must think of God, that we may love him> and do his service^ and trust him, and fear him, and hope in him, and make him our delight. And all this is it that we call you to, when we aye persuading you to think on God. 2. An hypocrite, or a wicked enemy of God, may think of him speculatively, and perhaps be more frequent in such thoughts than many prac- tical believers. A learned man may study about God, as he doth about other matters, and names, and notions; and propositions and decisions concerning God, may be a principal part of his learning. A preacher may study about God and the matters of God, as a physician or a lawyer do about the matters of their own pro- fession, either for the pleasure which knowledge as knowledge brings to human nature, or for the credit of beins: esteemed wise and learned, or because their grain and maintenance comes in this way. They that fill many volumes with WalJdfio; with God. 107 ^©litroversies concerning God, and fill the clmrcli with contentions and troubles by them, and their own hearts with malice and uneharitableness against those that are not of their opinions, have many and many a thought of God, which yet will do nothing to the saving of their souls, T»o more than they do to the sanctifying of them. And such learned men may think more ortho- doxly and methodically concerning God, than 5iiany an honest serious christian, who yet thinks -of him more effectually and savingly; even as they can discourse more orderly and copiously of God, when yet they have no saving know- ledge of him. ^ 3. All men must not bestow so mucli time in meditation as some must do. It is the callinpf of ministers to study so as to furnish their minds with all those truths -concernincr God, which are needful to the edification of the o go, and that he would go through all both fair and foul, and not turn back, till he saw the place : and this habitual understanding and re- solution, may be secretly and unobservedly active, so as to keep a man from erring, and from turning back, though at the same time the traveller's most sensible thoughts and his dis- course may be upon something else. When a man is once resolved of his end, and hath laid his design, he is past deliberating of that, and therefore hath less use of his cogitations there- about ; but is readier to lay them out upon the means, which may be still uncertain, or may require his frequent deliberation. We have usually more thoughts and speeches by the way, about our company, or our horses, or inns, or other accommodations, or the fairness or foulness of the way, and other such occurrences, than we Ijave about the place that we are going to : and yet this secret intention of our end, will bring us thither. So when a soul hath cast up his accounts, and hath renounced a v/orldly and sensual felicity, and hath fixed his hopes and resolutions upon heaven, and is resolved to cast himself upon Christ, and take God for his only portion, this secret habitual resolution will do much to keep him constant in the way, though his thoughts and talk be frequently on other tilings : yea, when we are thinking of the crea- ture, and feel no actual thoughts of God, it is vet God more than the creature that v/e think Walking with God', 111 of: for we did before hand look on the ereatiase as God's work, representing him unto the work^y and as his talents which we must employ for him, and as every creature is related to him : and this estimation of the creature is still habi- tually (and in some secret less-perceived acts) most prevalent in the soul. Though I am iflot always sensibly thinking of the king, when I use his coin, or obey his law, &c. yet it is only as his coin still that 1 use it, and as his laws that I obey them. Weak habits cannot do tlieir work without great carefulness of thoughts : but perfect habits will act a man with little thoughtfulness, as coming near the natural way of operation. And indeed the imperfection of our habitual godliness doth make our serious thoughts, and vigilance, and industry to be th=« more necessai'y to us. 6. There are some thoughts of God that are necessary to the very being of a holy state; as tliat God be so much in our thoughts, as to be preferred before all things else, and principally beloved and obeyed ; and to be the end of our J[ives, and the bias of our wills: and there ay© some thoughts of God that are necessary only to acting and increase of grace. 7. So great is the weakness of our habits, so many and great are the temptations to be over- come, so many difficulties are in our way, and the occasions so various for the exercise of each grace, that it behoveth a christian to exercise m 112 Walking with God. much thoughtfulness about his end and work, as hath any tendency to promote his work and to attain his end: but such a thoughtfulness as hindereth us in our work, by stopping, or distracting, or diverting us, is no way pleasing unto God. So excellent is our end, that we can never encourage and delight the mind too much in the forethoughts of it. So sluggish are our hearts, and so loose and inconstant are our apprehensions and resolutions, that we have need to be most requently quickening them, and lifting at them, and renewing our desires, and suppressing the contrary desires, by the serious thoughts of God and immortality. Our thoughts are the bellows that must kindle the flames of love, desire, hope, and zeal : our thoughts are the spur that must put on a sluggish tired heart — and so far as they con- duce to any such works and ends as these, they are desirable and good. But what master loveth to see his servant sit down and think, when he should be at work ? or to use his thoughts only to grieve and vex himself for his faults, but not to mend them? to sit down lamenting that he is so bad and unprofitable a servant, when he should be up and doing his master's business as well as he is able? Such thoughts are sins as hinder us from duty, or discourage or unfit us for it, however they may go under a better name. 8. The godly themselves are very much want- ing in the holiness of their thoughts, and ths Walking with God. 1 1 3 liveliness of their affections. Sense leadeth away the thoughts too easily after these present sensible things, while faith being infirm, the thouo-hts of God and heaven are much disad- o vantaged by their invisibility. Many a gracious soul crieth out, O that I could think as easily, and as affectionately, and as unweariedly about the Lord and the life to come, as I can do about my friends, my health, my habitation, my busi- ness, and other concernments of this life I But alas ! such thoughts of God and heaven have far more enemies and resistance, than the thoughts of earthly matters have. 9. It is not distracting, vexatious thoughts of God, that the holy scriptures call us to.; but it -is to such thoughts as tend to the healing, and peace, and felicity of the soul; and therefore it is not to a melancholy, but a joyful life. If God be better than the world, it must needs be better to think of him. If he be more beloved than any friend, the thoughts of him should be sweeter to us. If he be the everlasting hope and happiness of the soul, it should be a fore- taste of happiness to find him nearest to" our hearts. The nature and use of holy thoughts, and of all religion, is but to exalt, and sanctify, and delight the soul, and bring it up to ever- lasting rest: and is this the way to melancholy or madness? Or is it not liker to make men melancholy, to think of nothing but a vain, 4eceitful, and vexatious world, that hath much" 114 Walking with God, to disquiet us, but nothing to satisfy us, and can give the soul no hopes of any durable delight ? 10. Yet as God is not equally related unto all, so is he not the same to all men's thoughts. If a wicked enemy of God and godliness be forced and frightened into some thoughts of God, you cannot expect that they should be as sweet and comfortable thoughts as those of hiis most obedient children are. While a man is under the guilt and power of his reigning sin, and under the wrath and curse of God, unpar- doned, unjustified, a child of the devil, it is not this man's duty to think of God, as if he were fully reconciled to him, and took pleasure in him as in his own. Nor is it any wonder if such a man think of God with fear, and think of his sin with grief and shame. Nor is it any wonder if the justified themselves do think of God with fear and grief, when they have provoked him by some sinful and unkind behaviour, or are cast into doubts of their sincerity and interest in Christ, and when he hides hia face, or assaulteth them with his terrors. To doubt whether a man shall live for ever in heaven or hell, may ratio- nally trouble the thoughts of the wisest man in the world ; and it were but sottishness not to be troubled at it: David himself could say, "In the day of my trouble I sought the Lord : my sore ran in the night and ceased not: my soul !pefu&ed to be comforted, I remembered God and Walkins with God. 115 » was troubled : I complained and my spirit was overwhelmed. Thou holdest mine eyes waking : I am so troubled that I cannot speak. Will the Lord cast off for ever?" Ps. Ixxvii. 2—5, 7. Yet all the sorrowful thoughts of God, which are the duty of either the godly or the wicked, are but the necessary preparatives of their joy. It is not to melancholy, distraction, or despair, that God calleth any, even the worst : but it is that the wicked would " Seek the Lord while he may be found, and call upon him while he is near : that he would forsake his way, and the unrighteous man his thoughts; and return unto the Lord, and he will have mercy upon him; and to our God, and he will abundantly pardon." Isa. Iv. 6, 7. Despair is sin ; and the thoughts that tend to it are sinful thoughts, even in the wicked. If worldly crosses, or the sense of danger to the soul had cast any into melancholy, or overwhelmed them with fears, you can name nothing in the world that in reason should be so powerful a remedy to recover them, as the thoughts of God, his goodness and mercy and readiness to receive and pardon those that turn unto him, his covenant and promises and grace through Christ, and the everlasting happiness which all may have that will accept and seek it in the time of grace, and prefer it before the deceitful transitory pleasures of the world. If the thoughts of God and of the heavenly ever- lasting joys, will not comfort the soul, and cure 116 Walkincr with God a sad despairing mind, I know not what can rationally do it. Though yet it is true that an awakened sinner must needs be in a trembling state, till he find himself at peace with God; and mistaken christians that are cast into cause- less doubts and fears, by the malice of Satan, are unlikely to walk comfortably with God, till they are resolved and recovered from their mis^ takes and fears. CHAPTER V. Object. But it may be the objector will be ready to think, that — If it be indeed our duty to walk with God, yet thoughts are no considerable part of it : what more uncertain or mutable than our thoughts ? It is deeds and not thoughts that God regardeth : to do no harm to any, but to do> good to all, this is indeed to walk with God!. You set a man upon a troublesome and impossi- ble work, while you set him upon so strict a guard and so much exercise of his thoughts! What cares the Almighty for my thoughts ? Ansio. 1. If God know better than you, and be to be believed, then thoughts are not so inconsiderable as you suppose. Doth he not say, that ** the thoughts of the wicked are an abomination to the Lord ? " Prov. xv. 26. It is the work of the gospel by its power to pull down Walking loith God, 117 strong holds, casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ. 2 Cor. X. 4, 5. The unrighteous man's forsaking his thoughts, is part of his necessary conversion. Isa. Iv. 7. It was the description of the deplo- rate state of the old world. Gen. vi. 5, 6, " God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually ; and it repented the Lord that he had made man on the earth, and it grieved him at his heart." Judge by this whether thoughts be so little regarded by God as you imagine. David saith of himself **' 1 hate vain thoughts." Ps. cxix. 113. Solomon saith, '* The thoughts of the rigliteous are right." Prov. xii. 5. Paul saith that charity thinketh not evil. 1 Cor. xiii. 5. 2. Thoughts are the issue of a rational soul. And if its operations be contemptible, its essence is contemptible : if its essence be noble, its ope- rations are considerable. If the soul be more excellent than the body, its operations must be more excellent. To neglect our thoughts, and not employ them upon God, and for God, is to vilify our noblest faculties, and deny God, who is a Spirit, that spiritual service which he re- quireth. 3. Our thoughts are commonly our most cor- dial voluntary acts, and shew the temper and 118 Walking with God, inclination of the heart: and therefore are re* gardable to God that searcheth the heart, a«d calleth first for the service of the heart. 4. Our thou2:hts are radical and instrumental acts : such as they are, such are the actions of our lives, Christ telleth us that out of the heart proceed e\i\ thoughts, murders, adulteries, for- nications, thefts, false witness, blasphemies, which defile the man. Matt. xv. 19. 5. Our thoughts are under a law, as well as words and deeds. Prov. xxiv. 9. *' The thought of foolishness is sin." And Matt. v. 28, &c. Christ extendeth the law even to the thought* and desires of the h«art. And under the law it is said, Deut. xv. 9. " Beware that there be not a thought in thy wicked heart," &c. viz. of unmercifulness towards thy brother. 6. Thoughts can reach higher much than sense, and may be employed upon the most excellent and invisible objects, and therefore are fit instruments to elevate the soul that would converse with God. Though God be infinitely above us, our thoughts may be exercised on him : our persons never were in heaven, and yet our conversation must be in heaven, Phil. iii. 20. And how is that but by your thoughts ? Though we see not Christ, yet by the exercise of be- lieving thoughts on him, we love him and rejoice with joy unspeakable and full of glory. Though God be invisible, yet our meditation of him may be sweet, and we may delight in the Lord. Psi. Walking with God. 119 tiv. 34. Say not that all this is but fantastical and delusory, as long as thoughts of things unseen are nieeter to actuate and elevate the love, desires and delights of the soul/ and to move and guide us in a regular and holy life, than the sense of lesser present good. The thoughts are not vain or delusory, unless the object of them be false and vain and delusory. Where the object is great, and sure and excel- lentj the thoughts of such things are excellent operations of the soul. If thoughts of vain glory, wealth and pleasure, can delight the ambitious, covetous and sensual; no wonder if the thoughts of God and life eternal afford us solid high delights, 7. The thoughts are not so liable to be coun- terfeit and hypocritical as are the words and outward deeds : and therefore they shew more what th« man is, and what is in his heart. For •as Solomon saith, Prov. xxiii. 7. " As he thinketli in his heart, so is he." 8. Our thoughts may exercise the highest graces of God in man ; and also shew those graces, as being their effects. How is our faith, and love, and desire, and trust, and joy, and hope^ to be exercised but by our cogitations? If grace were not necessary and excellent, it would not be wrought by the Spirit of God, and called the divine nature, and the image of God : and if grace be excellent, the use and exercise of it is excellent: and therefore our tlioiights 120 Walking with God, by which it is exercised must needs have their excellency too. 9. Our thoughts must be the instruments of our improving all holy truth in scripture, and all the mercies which we receive, and all the afflictions which we undergo. What good will reading a chapter in the Bible do to any one that never thinketh on it? Our delight in the law of God must engage us to meditate in it day and night. Ps. i. 2. What good shall he get by hearing a sermon that exerciseth not his thoughts for the receiving and digesting it. Our consi- dering what is said, is the way in which we may expect that God should give us understanding in all things. 2 Tim. ii. 7. What the better will he be for any of the merciful providences, of God, who never bethinks him whence they come, or what is the use and end that they are given for? what good will he get by any afflic- tion, that never bethinks him who it is that chastiseth him, and for what, and how he must get them removed and sanctified to his good ? A man is but like one of the pillars in the church, or like the corpse which he treadeth on, or at best but like the dog that followeth him thither for company, if he use not his thoughts about the work which he hath in hand, and cannot say, as Ps. xlviii. 9, " We have thought of thy loving kindness O God in the midst of thy temple." He that biddeth you hear, doth also bid you take heed how you hear, Luke Walkincr with God, 121 o viii. 18. And you are commanded to lay up the word in your heart and soul. Deut. xi, 18, 19. *' And to set your hearts to all the words which are testified among you : for it is not a vain thing for you, because it is your life." 10. Our thoughts are so considerable a part of God's service, that they are oft put for the whole. Mai. iii. 16. "A book of remembrance was written for them that feared the Lord and that thought upon his name." Our believing and loving God, and trusting in him, and desir- ing him and his grace, are the principal parts of his service, which are exercised immediately by our thoughts: and in praise and prayer it is this inward part that is the soul and life of all. He is a foolish hypocrite that thinks to be heard for his much babbling. Matt. vi. 7. And on the contrary the thoughts are named as the sum of ail iniquity: Isa. lix. 7. " Their thoughts are thoughts of iniquity." Isa. Ixv. 2. " I have spread out my hands all the day long unto a rebellious people, which walketh in a way that was not good, after their own thoughts." Jer. iv. 14. ** O Jerusalem, wash thy heart from wickedness that thou mayest be saved: how long shall thy vain thoughts lodge within thee I " Ps. xiv. 1. ''The fool hath said in his heart, there is no God." 11. A man's thoughts are the appointed orderly way for the conversion of a sinner, and the preventing of his sin and misery. David 122 Walkim with God. o saith, Ps. cxix. 59, " I thought on my ways, and turned my feet unto thy testimonies." The pro- digal (Luke XV. 17, 18) came to himself and returned to his father, by the success of his own consideration. *' Thus saith the Lord of hosts, Consider your ways/' Hag. i. 5, is a voice that every sinner should hear. Ezek. xviii. 14. It is he that considereth and doth not according to his father's sins, that shall not die. Therefore it is God's desire, — O that they were wise and understood this, and that they would consider their latter end. Deut. xxxii. 29. It is either men's inconsiderateness, or the error of their thoughts that is the cause of all their w^icked- ness. Isa. i. 3. " My people doth not consider." Paul verily thought that he ought to do many things against the name of Jesus. Acts xxvi. 9. Many deceive themselves by thinking themselves something when they are nothing. Gal. vi. 3. They think it strange that we run not with them to excess of riot; and therefore they speak evil of us. 1 Pet. iv. 4. Disobedient formalists con- sider not that they do evil, when they think they zne offering acceptable sacrifices to God. Eccles. V. 1,2. The very murder of God's holy ones hath proceeded from these erroneous thoughts; they that kill you shall think they do God service. John xvi. 2. All the ambition, and covetousness, and injustice, and cruelty follow- ing thereupon, which troubleth the world, and. ruineth men's souls, is, from their erroneous Walklns with God, 12:5 o thoughts, overvaluing these deceitful things. Ps. slix. 11. "Their inward thought is that their houses shall continue for ever, and their dwelling places to all generations." The presumptuous and impenitent are surprised by destruction, for want of thinking of it to prevent it: " In such an hour as you think not, the Son of Man cometh."^ 12. Lastly, the thoughts are the most con- stant actions of a man, and therefore most of the man is in them. We are not always reading, or hearing, or praying, or working; but we are always thinking: and therefore it doth especially concern us to see that this constant breath of the soul be sweet, and that this constant stream be pure and run in the right channel. Well^ therefore, did David make this his request, Ps. cxxxix. 23, 24. " Search me O God and know my heart : try me and know my thoughts ; and see if there be any wicked way in me, and lead me in the way everlasting." I say, therefore, to those that insist on this irrational objection, that these very thoughts of their's, concerning the inconsiderableness of thoughts, are so foolish and ungodly, that when they understand the evil even of these, they will know that thoughts were more to be regarded. " If therefore thou hast done foolishly in lifting up thyself, or if thou hast thought evil, lay thy hand upon thy mouth." And though, after all this, I still confess that it is so exceeding hard a matter to keep the thoughts "124 Walking whh God. in holy exercise and order, that even the best do daily and hourly sin, in the omissions, the disorder, or the vanity of their thoughts ; yet for all that we must needs conclude that the incli- nation and design of our thoughts must be principally for God, and that the thoughts are principal instruments of the soul, in acting it in his service, and moving it towards him, and in all this holy work of our walking with God: and therefore to imagine that thoughts are incon- siderable and of little use, is to unman us and unchristen us. The labour of the mind is neces- sary for the attaining the felicity of the mind, as the labour of the body is necessary for the things that belong unto the body. As bodily idleness bringeth unto beggary, when the dili- gent hand makes rich ; so the idleness of the soul doth impoverish the soul, when the labo- rious christian liveth plentifully and comfortably through the blessing of God upon his industry and labour. You cannot expect that God appear to you in a bodily shape, that you may have immediate converse with him in the body : the corporal eating of him in transubstantiate bread, supposed common to men and mice or dogs, we leave to papists, who have made them- selves a singular new religion, in despite of the common sense and reason of mankind, as well as of the scriptures and the judgment of the church. It is in the spirit that you must con- verse with God who is a Spirit. The mind seeth Walking with God. 125 liim by faith, who is invisible to the bodily eyes. Nay, if you will have a true and saving know- ledge of God, you must not liken him to any thing that is visible, nor have any corporal con- ceivings of him : earthly things may be the glass in which we may behold him, while we are here in the flesh, but our conceivings of him must be spiritual ; and minds that are immersed in flesh and earth, are unmeet to hold commu- nion with him: the natural man knoweth him not, and the carnal mind is enmity to hira, and they that are in the flesh cannot please him. Rom. viii. It is the pure, abstracted, elevated soul, that understandeth by experience what it is to walk with God. CHAPTER VI. § 1 . Having in the foregoing uses reproved the atheism and contempt of God, which ungodly men are continually guilty of, and endeavoured to convince them of the necessity and desirable- ness of walking with God, and in particular of improving our thoughts for holy converse with him, and answered the objections of the impious and atheists; I shall next endeavour to cure the remnants of this disease, in those that are sin- cerely holy, who live too strangely to God their father in the world. In the performance of this, VOL. II. H 126 Walkhm zoith God, b I shall first shew you what are the benefits of this holy life which should make it appear desi- rable and delightful. 2. I shall shew you why believers should addict themselves to it as doubly obliged, and how it appeareth that their neglect of it is a sin of special aggravations. This is the remainder of my task. § 2. I. To walk with God in a holy and heavenly conversation, is the employment most suitable to human nature; not to its corrupt dis- position, nor to the carnal interest and appetite ; but to nature as nature, to man as man. It is the very work that he was made for : the facul- ties and frame of soul and body were composed for it by the wise Creator : they are restored for it by the gracious Redeemer. Though in corrupted nature where sensuality is predomi- nant, there is an estrangedness from God, and an enmity and hatred of him, so that the wicked are more averse to all serious holy converse with him (in prayer, contemplation, and a heavenly life) than they are to a worldly sinful life ; yet all this is but the disease of nature, corrupting its appetite, and turning it against that proper food, which is most suitable to its sound desires, and necessary to its health and happiness. Though sinful habits are become as it were a second nature to the ungodly, so depraving their judgments and desires, that they verily think the business and pleasures of the flesh are most suitable to them; yet these are as Walking with God. 127 contrary to nature as nature, (that is, to the primitive tendencies of all our faculties, and the proper use to which they were fitted by our Creator, and to that true felicity which is the end of all our parts and powers) even as madness is contrary to the rational nature, though it were hereditary. 1 . What can be more agreeable to the nature of man, than to be rational and wise, and to live in the purest exercise of reason? And certainly there is nothing more rational than that v/e should live to God, and gladly accept of all that communion with him which our natures on earth are capable of. Nothing can be more reasonable than for the reasonable soul to be entirely addicted to him that did create it, that doth preserve it, and by whom it doth subsist and act. Nothing is more reasonable than that the absolute Lord of nature be honored and served wholly by his own. Nothing is more reasonable than that the reasonable creature do live in the truest dependence upon, and subor- dination to the highest reason; and that derived, imperfect, defectible wisdom be subservient to and guided by the primitive, perfect, indefectible wisdom. It is most reasonable that the children depend upon the father, and the foolish be ruled by the most wise, and that the subjects be governed by the universal king, and that tliey honor him and obey him ; and that the indigent apply themselves to him that is all-sufficient, H 2 128 . Walking with God, & and is most able and ready to supply thefr wants; and that the impotent rest upon him that is omnipotent. 2. Nothing can be more reasonable, than that the reasonable nature should intend its end, and seek after its true and chief felicity: and that it should love good as good, and therefore prefer the chiefest good before that which is transitory and insufficient. Reason commandeth the reasonable creature to avoid its own delusion and destruction, and to rest upon him that can everlastingly support us, and not upon the crea- ture that will deceive us and undo us : and to prefer the highest and noblest converse before that which is inferior, unprofitable and base; and that we rejoice more in the highest, purest, and most durable delights, than in those that are sordid, and of short continuance. And who knoweth not that God is the chiefest good, and true felicity of man, the everlasting rock, the durable delight, and to be preferred before his creatures ? And who might not find, that would use his reason, that all things below are vanity and vexation? 3. Nothing can be more rational and agree- able to man's nature, than that the superior faculties should govern the inferior; that the brutish part be subject to the rational ; and that the ejids and objects of this higher faculty be preferred before the objects of the lower, that the objects of sense be made subservient to the Walking loith God, J 29 «r)l)jects of reason. If this be not natural and rational, then it is natural to man to be no man, but a beast, ^nd reasonable to be unreasonable. Now it is evident that a holy Hving unto God, is but the improvement of true reason, and its employment for and upon its noblest object, and its ultimate end ; and that a sensual life is the exercise of the inferior brutish faculties, in predominancy above and before the rational: and therefore to question whether God or the creature should be first sought, and loved, and principally desired, and dehghted in, and served, is but to question whether we should live like men or like beasts, and whether dogs or wise men be fitter companions for us; and whether the rider or the horse should have the rule : whether the rational or sensitive powers be superior and proper to the nature of a man. Object, But there is a middle state of life, betwixt the sensual and the divine or holy life which sober philosophers did live, and this is the most natural life, and most properly so called. Afisw. I deny this : there is no middle state of life, if you denominate the several states of life from the several ends, or the several powers. J grant that the very sensitive powers in man, especially the imagination, is much advanced by the conjunction of reason, above that of a brute : and I grant that the delights of the fantasy may be preferred before the immediate 130 Walking: with God. ■is pleasure of the senses : and I grant that some little distant knowledge of God, and things divine, and hopes of attaining them, may affect an unsanctified man with an answerable plea- sure. But all this is nothing to prove that there is a third sort of end, or of powers, and so a third or middle state of life, specifically distinct from the sensitive and the holy life. Besides, the vegetative man hath no other life or facul- ties, than the sensitive and the rational; and therefore one of these must be in predominancy or rule: and therefore he can have no middle sort or end, and therefore no middle state of life, that can be said to be agreeable to his nature. Those that seek and take up their chief felicity in riches and plenty, and provisions for the flesh, though not in present pleasing of the sense, do live but the life of sensuality. A fox or dog takes pleasure when he hath eaten his belly full, to hide and lay up the rest; and so doth the bee to fill tlie hive, and make provision for the winter. The proud that delight in honour and applause, and making others subject to their lusts, do live but the life of sensuality : a dog, a horse, and other brutes, have something of the same. They that are grave through melancholy, or because they can reach no great matter in the world, and because their old or duller spirits are not much pleased with juvenile delights, and so live retiredly, and seek no higher pleasure or felicity, but only sit down with the weeping or Walking zdih God, 131 Che laughing philosopher, lamenting or deriding the vanity of the world, do yet live no other than a sensual life ; as an old dog that hath no pleasure in hunting or playfulness, as he had when he was a whelp; only he is less deluded and less vain, than other sensualists that find more pleasure in their course. All the doubt is concerning those that place their felicity in knowledge, and those that de- light in moral virtues, or that delight in studying of God, though they are no christians. The point is weighty, and hath oft unhappily fallen into injudicious hands. I shall endeavour to resolve it as truly, clearly and impartially as I can. 1. It is a great error against the nature of man, to say, that knowledge, as such, is fit to be any man's chief and ultimate end : it may be that act which is next the enjoying act of the will, which is it that indeed is next the end, objectively considered; but it is not that act which we call ultimate ultimus. And this is plain 1. Because the object of the under- standing, which is truth, is not formally the nearest object or matter of full felicity or delight : it is goodness that is the nearest object. 2. And therefore the office of the intellect is but introductive and subservient to the office of the will, to apprehend the verity of good, and pre- sent it to the will to be prosecuted or embraced, or delighted in. There are many truths that are uno-rateful and vexatious, and which men would 132 WalJdng with God. wish to be no truths ; and there is a knowledge which is troublesome, useless, undesirable and tormenting, which even a wise man would fain avoid if he knew how. Morality is but prepara- tively in the intellect; and therefore intellectual acts, as such, are not morally good, or evil, but only participatively, as subject to the will. And therefore knowledge, as such, being not a moral good, can be no other than such a natural good as is bonum alicui, only so far as it tendeth to some welfare or happiness, or pleasure of the possessor or some other : and this w^elfare or pleasure is either that v/hich is suited to the sensitive powers, or to the rational (which is to be found in the love of God alone.) 2. I add therefore that even those men that seem to take up their felicity in common know- ledge, indeed do but make their knowledge subservient to something else which they take for their felicity ; for knowledge of evil may torment them : it is only to know something which they take to be good, that is their delight; and it is the complacency or love of that good at the heart, which sets them on work, and causeth the delight of knowing. If you will say that common knowledge as knowledge doth immediately delight, yet v/ill it be found but such a pleasing of the fantasy, as an ape hath in spying marvels, which if it have no end that is higher, is still but a sensitive delight; but if it be referred to a higher dehght (in God) it doth Walking with God. 133 participate of the nature of it. Delight in gene- ral is the common end of men and brutes : but in specie they are distinguished as sensual or rational. 3. If you suppose a philosopher to be delighted in studying mathematics, or any of the works of God, either he hath herein an end, or no end beyond the knowledge of the crea- ture : either he terminateth his desires and delights ill the creature, or else useth it as a means to raise him to the Creator. If he study and delight in the creature ultimately, this is indeed the act of a rational creature, and an act of reason, as to the faculty it proceeds from (and so is a rational contrivance for sensual ends and pleasures :) but it is but the error of reason, and is no more agreeable to the rational nature, than the deceit of the senses is to the sensitive : nor is it finally to be numbered with the operations felicitating human, nature, any more than au erroneous dream of pleasure, or than that man is to be numbered -^ith the lovers of learning, who taketh pleasure in the binding, leaves or letters of the book, while he understandeth nothing of the sense. But if this philosopher seek to know the Creator in and by the creatures, and take delight in the maker's power, wisdom and goodness, which appeareth in them, theii this is truly a rational delight, in itself consi- dered, and beseeming a man. And if he reach go far in it, as to make God his highest desire Ji3 134 Walking with God, and delight, overpowering the desires and delights of sensuality, he shall be happy, as being led by the Son unto the Father : but if he make but some little approaches towards it, and drown all such desires in the sensual desires and dehghts, he is then but an unhappy sen- sualist, and liveth brutishly in the tenor of his life, though in some acts in part he operate rationally as a man. The like I may say of them that are said to place their deUght in moral virtues. Indeed nothing is properly a moral good (or virtue) but that which is exercised upon God as our end, or upon the creature as a means to this end. To study and know mere notions of God, or what is to be held and said of him in discourse, is not to study or to know God, no more than to love the language and phrase of holy writing is to love God. To study God as one that is less regardable and desirable than our sensual de- lights, is but to blaspheme him. To study, seek, and serve him as one that can promote or hinder our sensual felicity, is but to abuse him as a means to your sensuality. And for the virtues of temperance, justice, or charity, they are but analogically and secundum quid to be found in any ungodly person : materially they may have them in an eminent degree ; but not as they are informed by the end which moralizeth them. J.ezabel's fast was not formally a virtue, but an odious way of hypocrisy to oppress the innocent. Walking with God, 135 He that doth works of justice or mercy, to evil ends only, (as for applause, or to deceive, 8cc.) and not from the true principles of justice and mercy, doth not thereby exercise moral virtue, but hypocrisy, and other vice. He that doth works of justice and mercy, out of mere natural compassion to others, and desire of their good, without respect to God, as obhging, or rewarding, or desiring it, doth perform such a natural good work, as a lamb or a gentle beast doth to his fellows, which hath not the true form of moral virtue, but the matter only. He that in such works hath some little by-respect to God, but more to his carnal interest among men, doth that which on the by participateth of moral good, or is such secundum quid, but not simpliciterj being to be denominated from the part predomi- nant. He that doth works of justice or charity principally to please;God, and in true obedience to his will, and a desire to be conformed thereto, doth thafwhich is formally a moral good, and holy, though there may be abhorred mixtures of worse respects. So that therr^ are but two states of life here : one of those that walk after the flesh, and the other of those that walk after the spirit. How- ever the flesh hath several materials and ways of pleasure: and even the rational actings that have a carnal end, are carnal finally and morally, thougli they are acts of reason; for they are bjiit the errors of reason, and defectiveness of 136 Walking with God. true rationality ; and being but the acts of erroneous reason as captivated by the flesh, and subservient to the carnal interest, they are them- ' selves to be denominated carnal : and so even the reasonable soul, as biased by sensuality, and captivated thereto, is included in the name of *^ flesh*' in scripture. How much moral good is in that course of piety or obedience to God, which proceedeth only from the fear of God's judgments, without any love to him, I shall not now discuss, because I have too far digressed already. All that I have last said, is to shew you the reasonableness of living unto God, as being indeed the proper and just employment of the superior faculties of the soul, and their govern- ment of the lower faculties. For if any other called moralists do seem to subject the sensual life to the rational, either they do but seem to do so, (the sensual interest being indeed pre- dominant, and their rational operations subjected thereto); or at the best, it is but some poor and erroneous employment of the rational faculties which they exercise, or some,v,"?tk approaches towards that high and holy life, which is indeed the life which the rational nature was created for, and which is the right improvement of it. 4. Moreover, nothing is more beseeming the nature of man, than to aspire after the highest and noblest improvement of itself; and to live the most excellent life that it is capable of. Fojc Walking zoith God. 137 every nature tendeth to its own perfection. But it is most evident that to walk with God in holiness, is a thing that human nature is capable of, and that is the highest hfe that we are capable of on earth; and thei'efore it is the life most suitable to our natures. 5. And what can be more rational and beseeming a created nature, than to live to those ends, which our Creator intended in the fabrication of our natures? It is his ends that are principally to be served. But the very composure of our faculties plainly prove, that his end was that we should be fitted for his service : he gave us no powers or capacity in vain ; and therefore to serve him and walk with him, is most suitable to our natures. Object. That is natural which is first, and born with us: but our enmity to holiness is first, and not our holiness. Ansio. It may be called natural indeed, because it is first, and born with us; and in that respect we confess that sin and not holiness is natural to us. But holiness is called natural to us, in a higher respect, because it was the primitive natural constitution of man, and was before sin, and is the perfection or health of nature, and the right employment and improve- ment of it, and tends to its happiness. An hereditary leprosy may be called natural, as it is first, and before health in that person: but health and soundness is natural, as, being tl^e 138 Walking with God. well-being of nature, when the leprosy is un- natural, as being but its disease, and tending to its destruction. Object, But nature in its first constitution was not holy, but innocent only, and it was by a superadded gift of grace that it became holy as some schoolmen think; and as others think, Adam had no holiness till his restoration. Answ. These are popish unproved fancies, and contrary to nature and the word of God. 1. They are nowhere written, nor have no evi- dence in nature, and therefore are the groundless dreams of men. 2. The work of our recovery to God is called in scripture a redemption, renovation, restora- tion, which imply that nature was once in that holy estate before the fall. And it is expressly said, that the new man which we put on is renewed in knowledge after the image of him that created him. Col. iii. 10. And after God's image Adam was created, 3. If it belong to the soundness and integrity of nature to be holy (that is, disposed and addicted to live to God) then it is an abusive temerity, for men out of their own imagination, to feign, that God first made nature defective, and then mended it by superadded grace. But if it belong not to the soundness and integrity of human nature to be holy, then why did God give him grace to make him so ? Nay, then it would follow that when God sanctified Adam, Walkincr with God. 139 ■^o or any since, he made him specifically another thing, another creature, of another nature, and did not only cure the diseases of his natixre. 4. It is yet apparent in the very nature of man's faculties, that their very usefulness and tendency, is to live to God, and to enjoy him : and that God should make a nature apt for such a use, and give it no disposedness to its proper use, is an unnatural conceit. We see to this day that it is but an unreasonable abuse of reason, when it is not used holily for God ; and it is a very disease of nature to be otherwise disposed. Therefore primitive nature had such a holy inclination. 5. The contrary opinion tendeth to infidelity, and to brutify human nature. For if no man can believe that he must be holy and live to God, and enjoy him hereafter in heaven, but he that also believeth that primitive nature was never disposed or qualified for such a life ; and that God must first make a man another creature in specie, of another nature (and consequently not a man), this is not only so improbable, but so contrary to scripture and reason, that few considerate persons would believe it: as if we must believe that God would turn brutes into men. God healeth, elevateth, and perfecteth nature, but doth not specifically change it, at least in this life. Object, But let it be granted that he giveth not man specifically another nature, yet he may 140 Walking with God. give him such higher gifts, as may be like another nature to him so far. Answ, No doubt he may and doth give him such gifts as actuate and perfect nature: but some disposition to our ultimate end is essential to our nature; and therefore to assign man another ultimate end, and to give a disposition to it, of which he had no seed, or part, or principle before, is to make him another crea- ture. I confess that in lapsed man, the holy disposition is so far dead, as that the change maketh a man a new creature in a moral sense (as he is a new man that changeth his mind and manners) : but still nature hath its aptitude as rational to be employed for its maker; so that he is not a new creature in a natural sense. An actual or habitual willingness to this holy employment, a promptitude to it, and a due understanding of it, is the new creature morally so called which is given in our sanctification; but the natural aptitude that is in our faculties as rational, to this holy life, is essential to us as men, or as rational; even to have the poteii- tiam naturalem which must yet have further help or moral life to actuate it. And Adam had both these: the one he retained, or else he had not continued a man; the other he lost, or else he had not had need of renovation. 6. If Adam's nature had not been disposed to God as to his end and sovereign, then the law of nature (to adhere to God, and obey a^nd Walking with God. 141 sefve him) was not written in his heart : and then it would not have been his duty to adhere to God, and to obey and serve him ; which is so false, that even in lapsed unrenewed nature, there is left so much aptitude hereto, as will prove him to be still under the obligations of this law of nature, even actually to adhere to God, and to obey him, which a dead man, a mad man, or an infant is not (immediately.) By all this you see, that though the blindness and disease of reason is contrary to faith and holiness, yet reason itself is so much for it, as that faith itself is but the act of elevated well informed reason ; and supernatural revelation is but the means to inform our reason, about things which have not a natural evidence, discernible by us. And sanctification (actively taken) is but the healing of our reason and rational appe- tite : and hoUness is but the health or soundness of them. The error of reason must be renounced by believers ; but not the use of reason : the sufficiency of reason and natural light without supernatural light and help, we must all deny : but to set reason as reason in opposition to faith or holiness, or divine revelation, is as gross a piece of foolery, as to set the visive faculty in opposition to the light of the sun, or to its objects. It is the unreasonableness of sinners that is to be cured by illuminating grace. They are wise to do evil, but to do good they have no knowledge. Their reason is wounded, depraved 142 Walking with God. and corrupted about the matters of God : they have reason to serve the flesh, but not to master it. God doth renew men by giving them wis- dom, and bringing them to a sound mind. As logic helpeth reason in discourse and arguing, so theology informeth reason about the matters of God and our salvation ; and the Spirit of God doth make his doctrine and revelation effectual. Make nature sound, and reason clear, and then we will consent that all men be persuaded to live according to their nature and their reason. But if a bedlam will rave and tear himself and others, and say, this is according to my nature or my reason ; it is fitter that chains and whips do cure that nature and reason, than that he be allowed to live according to his madness. If a drunkard or whoremonger will say, my nature and reason incline me to please my appetite and lust, it is fit that the swinish nature be cor- rected, and the beast which rideth and ruleth the man, be taken down; and when indeed his nature is the nature of a man, and fitted to the use and ends tjiat it was made for, then let him live according to it and spare not. If a malicious man will abuse or kill his neighbours, and say, this is according to my nature, let that nature be used as the nature of wolves and foxes, and other noxious creatures are. But let human nature be cured of its blindness, carnality and corruption, and then it will need no external testimony to convince it, that no employment is Walking with God. 143 so natural and suitable to man, as to walk with God, in love and confidence, and reverent wor- ship, and cheerful obedience to his will. A worldly fleshly sensual life, will then appear to be below the rational nature of a man, as it is below us to go to grass with horses, or to live as mere companions of brutes. It will then appear to be as natural for us to love and live to our Creator and Redeemer, and to walk with God, as for a child to love his parents, and to live with them and serve them. When I say that tliis is natural, I mean not that it is neces- sary by natural necessity, or that grace doth operate per modum naturcBy as the irrational motion is so called. There is a brutish or inanimate nature, and there is a rational volun- tary nature : grace worketh not according to the way of inanimate or brutish nature, but accord- ing to the way of rational nature, in free agents. I may well say that whatever is rational, is natural to a rational creature as such; so far as he discerneth it. Yea, and habits, though they effect not necessarily, but freely in a rational nature, yet they incline necessarily, and per modum naturae. They contain in their being a natural aptitude and propensity to action. Object. But thus you confound nature and grace, natural and supernatural operations, while you make grace natural. Answ. No such matter : though walking with God be called natural, as it is most agreeable 144 Walkii/s: with God JD to nature so far as it is sound, and is the felicity and meetest employment of the rational nature as such; yet 1. Diseased nature doth abhor it, as a diseased stomach the pleasantest and most wholesome food, (as I said before.) 2. And this disease of nature cannot be cured without divine supernatural grace : so that as to the efficient cause, our holiness is supernatural. But it is unsound doctrine of those that affirm that Adam in his pure natural state of inno- cency, had no natural holiness, or aptitude and promptitude to walk with God in order to ever- lasting happiness, but say that all this was either wanting to him, and was a state speci- fically distinct, which he fell short of by his sin, or that it was given him by superadded grace, and was not in his entire nature. And yet we deny not but as to degrees, Adam's nature was to grow up to more per- fection ; and that his natural holiness contained not a sufficient immediate aptitude and prompti- tude to every duty which might afterward be required of him; but this was to be obtained in the exercise of that holiness which he had. Even as a vine or other fruit tree, though it be natural to it to bear its proper fruit, yet hath it not an immediate sufficient aptitude hereto, whilst it is but appearing out of the seed, before it be grown up to just maturity: or as it is natural to a man to discourse and reason ; but yet his nature in infancy, or untaught and Walkins with God, 145 & unexercised, hath not a sufficient immediate aptitude and promptitude hereunto : or as grace inchneth a renewed soul to every holy truth and duty; and yet such a soul in its infancy of grace, hath not a sufficient immediate apti- tude or promptitude to the receiving of every holy truth, or the doing of every holy duty, but must grow up to it by degrees. But the addition of these degrees, is no specifical altera- tion of the nature of man, or of that grace which was before received. Having been so long upon this first con- sideration (that walking with God is most agree- able to human nature), I shall be briefer in the rest that follow. IL To walk wdth God and live to him, is incomparably the highest and noblest hfe. To converse with men only, is to converse with worms; whether they be princes or poor men, they differ but as the bigger vermin from the lesser : if they be wise and good, their converse may be profitable and delightful, because they have a beam of excellency from the face of God; (and O how unspeakable is the distance between his wisdom and goodness, and theirs!) but if they be foolish, ungodly and dishonest, how loathsome is their conversation ! What stinking breath is in their profane and filthy language ! in their lies and slanders of the just ! in their sottish jeers and scorns of those that >valk with God ! which expose at once their 146 Walking with God. b folly and misery to the pity of all that are truly understanding. When they are gravely speaking evil of the things v/hich they under- stand not, or with a fleering confidence deriding merrily the holy commands and vi^ays of God, they are much more lamentably expressing their infatuation, than any that are kept in chains in bedlam: though indeed with the most they scape the reputation which they deserve, because they are attended with persons of their own proportion of wisdom, that always reverence a silken coat, and judge them wise that wear gold lace and have the greatest satisfaction of their wills and lusts, and are able to do most mischief in the world : and because good men have learnt to honor the worst of their superiors, and not to call them as they are. But God is bold to call them as they are, and give them in his word such names and characters by which they might come to know themselves. And is it not a higher, nobler life to walk with God, than to converse in bedlam, or with intoxicated sen- sualists, that live in a constant deliration ? Yea, worse than so. Ungodly men are chil- dren of the devil, so called by Jesus Christ himself, John viii. 44, because they have much of the nature of the devil, and the lusts of their father they will do ; yea they are taken captive by him at his will. 2 Tim. ii. 26. They are the servants of sin, and do the drudgery that so vile a master sets them on. John viii. 34, Walking with God. 147 Certainly as the spirits of the just are so like to angels, that Christ saith, we shall be as they and equal to them ; so the wicked are nearer kin to devils than they themselves w^ll easily believe. They are as like him as children to their father. He is a liar, and so are they. He is a hater of God, and godliness, and godly men ; and so are they. He is a murderer, and would fain devour the holy seed ; and such are they. He envieth the progress of the gospel, and the prosperity of the church, and the increase of holiness; and so do they. He hath a special malice against the most powerful and successful preachers of the word of God, and against the most zealous and eminent saints ; and so have they. He cares not by what lies and fictions he disgraceth them, nor how cruelly he useth them; no more do they (or some of them at least). He cherisheth licentiousness, sensuality, and impiety; and so do they. If they do seem better in their adver- sity and restraint, yet try them but with pros- perity, and power, and you shall see quickly how like they are to devils. And shall we delight more to converse with brutes and incarnate devils, than with God ? Is it not a more high and e.Tcellent conversation to walk with God, and live to him, than to be companions of such degenerate men, that have almost forfeited the reputation of humanity ? Alas ! they are com- panions so deluded and ignorant, and yet so wilful ; so miserable, and yet so confident and 148 Walking with God. secure, that they are, to a beheving eye, the most lamentable sight that the whole world can shew us out of hell. And how sad a life must it then needs be, to converse with such, were it not for the hope that we have of furthering their recovery and salvation! But to w^alk with God is a word so high, that I should have feared the o;uilt of arroaance in using it, if I had not found it in the holy scrip- tures. It is a word that importeth so high and holy a frame of soul, and expresseth such high and holy actions, that the naming of it striketh my heart with reverences, as if I had heard the voice to Moses, " Put off thy shoes from off thy feet, for the place whereon thou standest is holy ground." Exod. iii. 5. Methinks he that shall say to me, Come see a man that walks with God, doth call me to see one that is next unto an angel, or glorified soul! It is a far more reverend object in mine eye, than ten thousand lords or princes, considered only in their fleshly glory. It is a wiser action for people to run and crowd together to see a man that walks with God, than to see the pompous train of princes, their entertainments, or their triumphs. O happy man» that walks wiUi God, though neglected and contemned by all about him ! What blessed sights doth he daily see ! What ravishing tidings, what pleasing melody doth he daily hear, unless it be in his swoons or sickness! What delectable food doth he Walkim with God, 149 'O daily taste! He seeth by faith the God, the glory, which the blessed spirits see at hand by nearest intuition: he seeth that in a glass and darkly, which they behold with open face : he seeth the glorious majesty of his Creator, the eternal king, the cause of causes, the com- poser, upholder, preserver, and governor of all the worlds: he beholdeth the wonderful methods of his providence : and what he cannot reach to see, he admireth, and waiteth for the time when that also shall be open to his view ! He seeth by faith the world of spirits, the hosts that attend the throne of God ; their perfect righte- ousness, their full devotedness to God, their ardent love, their flaming zeal, their ready and cheerful obedience, their dignity and shining- glory, in which the lowest of them exceedeth that which the disciples saw on Moses and Eiias when they appeared on the holy mount, and talked with Christ. They hear by faith the heavenly concert, the high and harmonious songs of praise, the joyful triumphs of crowned saints, the sweet commemorations of the things that were done and suffered on earth, with the praises of him that redeemed them by his blood, and made them kings and priests to God. Herein he hath sometime a sweet foretaste of the ever- lasting pleasures, which though it be but little, as Jonathan's honey on the end of his rod, or as the clusters of grapes which were brought from Canaan into the wilderness, yet are they more VOL. II. I 150 Walkino: with God. o excellent than all the delights of sinners. And in the beholding of this celestial glory, some beams do penetrate his breast, and so irradiate his longing soul, that he is changed thereby into the same image from glory to glory; the spirit of glory and of God doth re&t upon him; and O what an excellent holy frame doth this con- verse with God possess his soul of ! How reverently doth he think of him! What life is there in every name and attribute of God which he heareth or tbinketh on ! The mention of his power, his wisdom, his goodness, his love, his holiness, his truth — how powerful and how plea- sant are they to him ! when to those that know him but by the hearing of the ear, all these are but like common names and notions: and even to the weaker sort of christians, whose walking with God is more uneven and low, interrupted by their sins, and doubts, and fears, this life and glory of a christian course is less perceived. And the sweet appropriating and applying works of faith, by which the soul can own his God, and finds itself owned by him, are exercised most easily and happily in these near approaches unto God. Our doubts are cherished by our darkness, and that is much caused by our distance : the nearer the soul doth approach to God, the more distinctly it heareth the voice of mercy, the sweet recon- ciling invitations of love ; and the more clearly it discerneth that o'oodness and amiableness iu Walking ivith God, 151 God which maketh it easier to us to believe that he loveth us, or is ready to embrace us ; and banisheth all those false and horrid apprehen- sions of him, which before were our discourage- ment, and made him seem to us more terrible than amiable. As the ministers and faithful servants of Christ are ordinarily so misrepre- sented by the malignant devil, to those that know them not, that they are ready to think them some silly fools, or falsehearted hypocrites, and to shun them as strange undesirable per- sons; but when they come to a thorough acquaintance with them by a nearer and familiar converse, they see how much they were mis- taken, and wronged by their prejudice and belief of slanderers' misreports: even so a weak believer that is under troubles, in the apprehen- sion of his sin and danger, is apt to hearken to the enemy of God, that would shew him nothing but his wrath, and represent God as an enemy to him : and in this case it is exceeding hard for a poor sinner to believe that God is reconciled to him, or loveth him, or intends him good ; but he is ready to dread and shun him as an enemy, or as he would fly from a wild beast or murderer, or from fire or water that would destroy him : and all these injurious thoughts of God are cherished by strangeness and disacquaintance. But as the soul doth fall into an understanding and serious converse with God, and having been often with him doth find him more merciful than he was i2 152 Walking with God* by Satan represented to him, his experienced reconcileth his mind to God, and maketh it much easier to him to believe that God is recon- ciled unto him, when he hath found much better entertainment with God than he expected, and hath observed his benignity, and the treasures of his bounty laid up in Christ, and by him dis- tributed to believers, and hath found him ready to hear and help, and found him the anly full and suitable felicitating good, this banisheth his. former horrid thoughts, and maketh him a&hame^ that ever he should think so suspiciously, inju- riously, and dishonorably of hi& dearest Go4 and Father. Yet I must confess that there are many upright troubled souls, that are much in reading, prayer> and meditation, that still find it hard to be per- suaded of the love of God, and that have much more disquietment and fear since they set them- selves to think of God than they had before; but yet, for all this, we may well conclude-^ that to walk with God is the way to consolation, and tendeth to acquaint us with his love. As for those troubled souls whose experience is objected against this, some of them are such as are yet but in their return to God, from a life of former sin and misery, and are yet but like the needle in the compass that is shaken, in a trem- bling motion towards their rest, and not in any settled apprehensions of it. Some of them by the straining of their imagination too high, and Walking with God, 153 putting themselves upon more than their heads can bear, and by the violence of fears or other passions, do make themselves incapable of those sweet consolations which else they might find in their converse with God; as a lute when the strings are broken with straining, is incapable of making any melody: all of them have false apprehensions of God, and therefore trouble themselves by their own mistakes. And if some perplex themselves by their error, doth it follow that therefore the truth is not comfortable? Is not a father's presence consolatory because some children are afraid of their fathers, that know them not because of some disguise? And some of God's children walk so unevenly and carelessly before him, that their sins provoke him to hide his face, and to seem to reject them and disown them, and so to trouble them that he may bring them home : but shall the com- forts of our father's love and family be judged of by the fears or smart of those whom he is scourging for their disobedience, or their trial? Seek God Vv'ith understanding, as knowing his essential properties, and what he wall be to them that sincerely and diligently seek him, and then you will quickly have experience that nothing 60 much tendeth to quiet and settle a doubting troubled unstable soul, as faithfully to walk with God. But the soul that estrangeth itself from God, may indeed for a time have the quietn?s§ of I 3 154 Walking with God, o security ; but (so far) it will be strange to the assurance of his love, and to true consolation. Expect not that God should follow with his comforts in your sinfulness and negligence, and cast them into your hearts whilst you neither seek nor mind them, or that he give you the fruit of his ways in your own ways. Will he be your joy when you forget him ? will he delight your souls with his goodness and amiableness, while you are taken up with other matters, and think not of him ? can you expect to find the comforts of his family, among his enemies, out of doors? The experience of all the world can tell you, that prodigals while they are straggling from their Father's house, do never taste the comfort of his embraces ; the strangers meddle not with his children's joys: they grow not in the way of ambition, covetousness, vainglory, or sensuality ; but in the way of holy obedience, and of believing contemplations of the divine everlasting objects of delight. For, lo, they that are far from him shall perish : he destroy eth them that go a whoring from him : but it is good for us to draw nigh to God. Ps. Ixxiii. 27, 28. III. Walking with God, is the only course that can prove and make men truly wise. It proves them wise that make so wise and good a choice, and are disposed and skilled in any measure for so high a work. Practical wisdom is the solid, useful, profitable wisdom: and. Walking with God, 155 practical wisdom is seen in our choice of good, and refusal of evil, as its most immediate and excellent effect. And no choosing or refusing doth shew the wisdom or folly of man so much as that which is about the greatest matters, and which everlasting life or death depends on. He is not thought so wise among men that can write a volume about the orthography or ety- mology of a word, or that can guess what wood the Trojan horse was made of, or that can make a chain to tie a flea in, as he that can bring home gold and pearls, or he that can obtain and manage governments, or he that can cure mor- tal maladies : for as in lading we difference bulk and value, and take not that for the best com- modity which is of greatest quantity or weight, but that which is most precious and of greatest use : so there is a bulky knowledge, extended far, to a multitude of w^ords and things, which are all of no great use or value ; and therefore the knowledge of them is such as they : and there is a precious sort of knowledge, which fixeth upon the niost precious things ; which being of greatest use and value, do accordingly prove the knowledge such. Nothing will prove a man simply and properly wise, but that which will prove or make him happy. He is wise in- deed, that is wise to his own and others' good : and that is indeed his good, which saveth his soul, and maketh him for ever blessed. Though we may admire the cunning of tho$e that can 156 Walkim tvith God, make the most curious engines, or by deceiving others advance themselves, or that can subtly dispute the most curious niceties, or criticise upon the words of several languages ; yet I will never call them wise, that are all that while the devil's slaves, the enemies of God, the refusers of grace, and are making haste to endless misery : and I think there is not one of those in hell who were once the subtle men on earth, that now take themselves to have been truly wise, or glory much in the remembrance of such wisdom. And as this choice doth prove men wise, so the practice of this holy walking with God doth make them much wiser than they were. As there must be some work of the Spirit to draw men to believe in Christ, and yet the Spirit is promised and given (in a special sort or mea- sure) to them that do believe ; so must there be some special wisdom to make men choose to walk with God ; but much more is given to them in this holy course. As Solomon was wiser than most of the world, before he asked wisdom of God, or else he would not have made so wise a choice, and preferred wisdom before the riches and honors of the world ; and yet it was a more notable degree of wisdom that was afterwards given him in answer to his prayer ^ so it is in this case. There are many undeniable evidences to prove, that walking with God doth do more to mak§ Walking with God, 15? men truly wise, than all other learning or policy in the world. 1. He that walketh with God, doth begin aright, and settle upon a sure foundation ; (and we use to say, that a work is half finished that is well begun.) He hath engaged himself to the best and wisest teacher ; he is a disciple to him that knoweth all things ; he hath taken in infallible principles, and taken them in their proper place and order; he hath learnt those truths which will every one become a teacher to him, and help him to that which is yet unlearnt: whereas many that thought they were doctors in Israel, if ever they will be wise and happy, must become fools, (that is, such as they have esteemed fools) if ever they will be wise, 1 Cor. iii. 18, and must be called back with Nicodemus to learn Christ's cross, and to be taught that that which is born of the flesh is but flesh, and that which is born of the Spirit is spirit ; and that therefore they must be born again (not only of water, but also of the Spirit), if ever they will enter into the kingdom of hea* ven. John iii. 3, 5, 6. O miserable beginning ! and miserable progress! when men that never soundly learnt the mysteries of regeneration, and faith, and love, and self-denial, and mor- tification, do proceed to study names and words, ^id to turn over a multitude of books, to fill their brains with airy notions, and their common- places with such sayings as may be provision 158 Walking with God, o and furniture for their pride and ostentation, and ornament to their style and language ; and know not yet what they must do to be saved, and indeed know nothing as they ought to know! 1 Cor. viii. 2. As every science hath its principles, which are supposed in all the consequential varieties ; so hath religion as doctrinal and practical, those truths which must be first received before any other can be received as it ought; and those things which must be first done, before any other can be done so as to attain their ends. And these truths and duties are principally about God himself, and are known and done effectually by those, and only those, that walk with God, or are devoted to him. It is a lamentable thina: to see men immersed in serious studies, even till they grow aged, and to hear them seriously disputing and discoursing about the contro- vei'sies or difiiculties in theology, or inferior sciences, before ever they had any saving know- ledge of God, or of the work of the Holy Ghost in the converting and sanctifying of the soul, or Jiow to escape everlasting misery ! 2. He that walketh with God, hath fixed upon a right end, and is renewing his estimation and intention of it, and daily prosecuting it: and this is the first and greatest part of practical wisdom. When a man once knoweth his end aright, he may the better judge of the aptitude and seasonableness of all the means. When Walkincr with God, 159 we know once that heaven containeth the only felicity of man, it will direct us to heavenly cogitations, and to such spiritual means as are fitted to that end : if we have the right mark in our eye, we are liker to level at it than if we mistake our mark. He is the wise man, and only he, that hath steadily fixed his eye upon that blessedness which he was created and redeemed for, and maketh straight towards it, and bends the powers of soul and body, by faithful constant diligence to obtain it. He that hath rightly and resolvedly determined of his end, hath virtually resolved a thousand contro- versies that others are unsatisfied and erroneous in. He that is resolved, that his end is to please and glorify God, and to enjoy him for ever, is easily resolved whether a holy life, or a sensual and worldly, be the way : whether the way be to be godly, or to make a mock at godli- ness : whether covetousiiess and riches, ambition and preferment, voluptuousness and fleshly plea- sures, be the means to attain his end : whether it will be attained rather by the studying of the word of God, and meditating on it day and night, and by holy conference, and fervent prayer, and an obedient life ; or by negligence, or worldliness, or drunkenness, or gluttony, or cards and dice, or beastly filthiness, or injustice and deceit. Know once but whither it is that we are going, and it is easy to know whether the saint, or the swine, or the swaggerer be in the 160 Walking with God. way. But a man that doth mistake his end, is out of his way at the first step ; and the further he goes, the further he is from true felicity ; and the more he erreth, and the further he hath to go back again, if ever he return. Every thing that a man doth in the world, which is not for the right end, (the heavenly felicity) is an act of foolishness and error, how splendid soever the matter or the name may make it appear to ignorant men. Every word that an ungodly person speaketh being not for a right end, is in him but sin and folly, however materially it may be an excellent and useful truth. While a mise- rable soul hath his back upon God, and his face upon the world, every step he goeth is an act of folly, as tending unto his further misery. It can be no act of wisdom, which tendeth to a man's damnation. When such a wretch begins to enquire and bethink him where he is, and whither he is going, and whither he should go, and to think of turning back to God, then and never till then he is beginning to come to him- self, and to be wise. Luke xv. 17. Till God and glory be the end that he aimeth at, and seriously bends his study, heart and Ufe to seek, though a man were searching into the mysteries of nature, though he were studying or discussing the notions of theology, though he were admired for his learning and wisdom by the world, and cried up as the oracle of the earth, he is all the while but playing the fool, and going a cleanher way to Walking with God. 161 hell than the grosser sinners of the world ! For is he wise, that knoweth not whether heaven or earth be better? whether God or his flesh should be obeyed? whether everlasting joys, or the transitory pleasures of sin, should be preferred ? or that seemeth to be convinced of the truth in these and such like cases, and yet hath not the wit to make his choice, and bend his life accord- ing to his conviction? He cannot be wise that practically mistakes his end. 3. He that walketh with God, doth know those things, with a deep, effectual, heart-changing knowledge, which other men know but super- ficially, by the halves, and as in a dream. And true wisdom consisteth in the intensiveness of the knowledge subjectively, as much as in the extensiveness of it objectively. To see a few things in a narrow room perspicuously and clearly, doth shew a better eye-sight, than in the open air to see many things obscurely so as scarce to discern any of them aright; (like him that saw men walk like trees). The clearness and depth of knowledge, which makes it effec- tual to its proper use, is the greatness and excellency of it: therefore it is that unlearned men that love and fear the Lord, may well be said to be incom.parably moi:e wise and knowino- men, than the most learned that are ungodly. As he hath more riches that hath a little gold or jewels, than he that hath many load of stones : so he that hath a deep effectual knowledge of VOL. n. K 162 Walking with God. God the Father, and the Redeemer, and of the Hfe to come, is wiser and more knowing than he that hath only a notional knowledge of the same things, and of a thousand more. A wicked man hath so much knowledge as teach eth him to speak the same words of God, and Christy and heaven, which a true believer speaks; but not so much as to work in him the same affec- tions and choice, nor so much as to cause him to do the same work. As it is a far more excel- lent kind of knowledge which a man hath of any country by travel and habitation there, than that which cometh but by reading or report ; or which a man hath of meat, of fruits, of wine, by eating and drinking, than that which another hath by hearsay ; so is the inward heart-affect- ing knowledge of a true believer more excellent than the flashy notions of the ungodly. Truth, simply as truth, is not the highest and most excellent object of the mind : but good, as good^ must be apprehended by the understanding, and commended to the will, which entertaineth it with complacency, adhereth to it with choice and resolution, prosecuteth it with desire and endeavour, and enjoyeth it with delight: and though it be the understanding which appre- hendeth it, yet it is the heart or will that relisheth it, and tasteth the greatest sweetness in it, working upon it with some mixture of internal- sense (which hath made some ascribe a know- ledge of good as such unto the will) ; and it is Walkitig with God. 153 the will's intention that causeth the understand- ing to be denominated practical: and therefore 1 may well say that it is Avisdom indeed when it reacheth to the heart. No man knoweth the truth of God so well as he that most ilvmlv beheveth him; and no man knoweth the P-Qod- ness of God so well as he that loveth him most : no man knoweth his power and mercy so well as he that doth most confidently trust him; and no man knoweth his justice and dreadfulness so well as he that feareth him: no man knoweth or beheveth the glory of heaven so well as he that most esteemeth, desireth, and seeketh it, and hath the most heavenly heart and conversation- no man believeth in Jesus Christ so well as he that giveth up himself unto him, with the greatest love and thankfulness, and trust and obe'dience As James saith,~Shew me thy faith bv thy works, so say I, Let me know the measure and value of my knowledge by my heart and life. That IS wisdom indeed which conformeth a man to God, and saveth his soul: this only will be owned as wisdom to eternity, when dreamino- notions will prove but folly. 4. He that walketh with God hath an infal- lible rule, and taketh the right course to have the best acquaintance with it, and skill to use it. The doctrine that informeth him is divine • It IS from heaven, and not of men : and therefore if God be wiser than man, he is able to make his disciples wisest; and his teachino- will 164 Walkingr with God o more certainly and powerfully rlluminate. Many among men have pretended to infallibility, that never could justify their pretensions, but have confuted th^m by their own mistakes and crimes : but none can deny the infallibility of God. He never yet was deceived, or did de- ceive : he erreth not, nor teacheth error. Nico- deniu& knew Christ was to be believed,, when he knew that he was a teacher come from God. John iii. 2. Christ knew that the Jews them- selves durst not deny the truths of John's doc- trine, if he could but convince them that it was ** from heaven, and not of men." It is impossible for God to lie : it is the devil that was a liar from the beginning, and is yet the father of lies : no wonder if they believe lies that follow such a teacher. And those that follow the flesh and the world, do follow the devil: they that will believe what their fleshly interest and lusts per- suade them to believe, do believe what the devil persuadeth them to believe ; for he persuadeth them by these, and for these. What marvel then if there be found men in the world, that can believe that holiness is hypocrisy, or a needless thing ; that those are the worst men that are most careful to please God; that the world i§ more worthy of their care and labor, than their salvation is ; that the pleasures of sin for a season are more desirable, than the ever- lasting happiness of the saints ; that cards and dice, and mirth and lust, and wealth and honor,. Walkuis with Gad. 165 "O Bre matters more delectable, than prayer, and meditating on the word of God, and loving him, and obeying him, and waiting in the hopes of life eternal ; that gluttons and drunkards, and whoremongers, and covetous persons, may enter into the kingdom of God, &c. What wonder if a thousand such damnable lies, are believed by the disciples of the father of lies! what wonder if there are so many saint-haters, and God- haters in the world, as to fill the earth with per- secutions and cruelties, or make a scorn of that TV'hich God most highly valueth; and all this under pretences of order, or unity, or justice, or ■something that is good, and therefore fit to pal- liate their sin! Is there any thing so false, or foul, or wicked, that Satan will not teach his followers? Is he grown modest, or moderate, or holy, or just? Is he reconciled to Christ, to scripture, to godliness, or to the godly? Or is his kingdom of darkness at an end ? and hath he lost the earth ? Or are men therefore none of the servants of the devil, because they were baptised (as Simon Magus was) and call and think themselves the servants of Christ? As if still it were not the art by which he gets and keeps disciples, to suffer them to wear the livery of Christ, and to use his name, that he may thus keep possession of them in peace, who else would be frighted from him, and fly to Christ ! He will give them leave to study arts and sci- ences, and to understand things excellent of 166 Walking with God, inferior use, so be it they will be deceived by him in the matters of God and their salvation : he can allow them to be learned lawyers, excel- lent physicians, philosophers, politicians, to be skilful artists, so be it they will follow him in sin to their damnation, and will overlook the truth that should set them free: John viii. 32. yea, he will permit them (when there is no remedy) to study the holy scriptures, if he may but be the expounder and applier of it ; yea, he will permit them notionally to understand if, if they will not learn by it to be converted, to be holy, and to be saved : he can suffer them to be eminent divines, so they will not be serious christians. Thus is the world by the grand deceiver hurried in darkness to perdition, being taken captive by him at his wilL 2 Tim. ii. 26. But the sanctified are all illuminated by the Holy Ghost, by whom their eyes are so effectually opened, that they are turned from darkness unta light, and f^^m the power of Satan unto God. Acts xxvi. 18. The Father of glory hath given them the Spirit of wisdom and revelation, in the knowledge of Christ, that the eyes of their understanding being enlightened, they may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints. Eph. i. 17, 18. Certainly that illumi- nation of the Holy Ghost which is so often mentioned in scripture as given to all true believers, is not a fancy, nor an insignificant Walkirio: with GocL 167 o ^mme: and if it signify any tiling, it signifieth ?5omewhat that is much above the teaching of man. All that walk with God are taught of Cxodi And can man teach like God ? God hath access unto the heart, and there he doth tran- scribe his laws, and put them into our inward parts : and they that v/alk with him have not only his word to read, but his Spirit to help them to understand it; and being with him in his family (yea, he dwelleth in them and they in him) he is ready at hand to resolve their doubts ! When he gave them his fear, he gave them the beo-innino; of wisdom, Ps. cxi. 10. He causeth them to incline their ear to wisdom, Prov. ii. 2, and to apply their hearts unto it, Ps. xc. 12, and maketh them to know it in the hidden parts. Ps. li. 6. It is his law that they have detennined to make their rule: they live as under his autho- rity : they are more observant of his will and government, than of any laws or government of man: and as they obey man in and for the Lord, so they do it in subordination to him, and therefore not against him and his laws^ which being the standard of justice, and the rule of rulers, and of subjects both, they are in the safest way of unerring wisdom, who walk v/ith God according to that rule, and refuse to turn aside, though commanded by man, or enticed by Satan, the world, or flesh. 5. He that walketh with God is the most 168 M^alking with God, considerate person, and therefore hath greait advantage to be wise : the frequent and serious thoughts of God, do awaken all the powers of the soul, so that drowsiness doth not hinder the understanding, and so occasion its deceit. There is scarce a more common and powerful cause of men's folly and delusion and perdition^ in all the world, than that sleepiness and stu- pidity which hindereth reason from the vigorous performance of its office. In this senseless case, though a man both know and consider of the same truths, which in their nature are most powerful to cleanse and govern and save his soul, yet sluggishness doth enervate them; he knoweth them as if he knew them not, and considereth them as if he never thought af them ; they work little more upon him, than if he believed them not, or had never heard of them ; even as a dream of the greatest matters,, moveth not the sleeper from his pillow. In this senseless state, the devil can do almost any thing with a sinner; he can make him sin against his knowledge; and when conscience hath frighted him into some kind of penitence, and made him cry out, I have sinned and done foolishly, and caused him to promise to do so no more; yet doth the devil prevail with him to go on, and to break his promises, as if he had never been convinced of his sins, or con fessed them, or seen any reason or necessity to amend; he doth but imprison the truth in [Walking with God. 169 unrighteousness, and bury it in a senseless heart: whereas if you could but awaken all the powers of his soul, to give this same truth its due entertainment, and take it deeper into his heart, it would make him even scorn the baits of sin, and see that the ungodly are beside tliemselves, and make him presently resolve and set upon a holy life. And hence it is that sick- ness which causeth men to receive the sentence of death, doth usually make men bewail their former sinful lives, and marvel that they could be before so sottish as to resist such known and weighty truths : and it makes them purpose and promise reformation, and wish themselves ih the case -of those that they were wont before to deride and scorn ; because now the truth h deeplier received and digested by their awakened souls, and appeareth in its proper evidence and strensith. There is no man but must acknow- ledge, that the same truth doth at one time command his soul, which at another time seerns of little force : it is a wonder to observe how differently the same consideration worketh with a man when he is awakened, and when he is in a secure stupid case ! • Now this is his advantage that walks with God. — He is much more frequently than others awakened to a serious apprehension of the things which he understandeth : the thousfhts of the presence of the most holy God, will not sS^jfFer him to be as secure and senseless as others K 3 170 Walking: loith God. are, or as he is himself when he turneth aside from this heavenly conversation. He hath in God such exceeding transcendent excellencies, such greatness, such goodness continually to behold, that it keepeth his soul in a much more serious lively state, than any other means could keep it in: so that whenever any truth or duty is presented to him, all his faculties are awake and ready to observe it and improve it. A ser- mon, or a good book, or godly conference, or a mercy, when a man hath been with God in prayer or contemplation, will relish better with him, and sink much deeper, than at another time. IN^ay, one serious thought of God hin'iself v/ill do more to make a man truly and solidly wise than all the reading and learning in the world, which shuts him out. 6. Walking with God doth fix the mind, and keep it from diversions- and vagaries, and cout sequently much helpeth to make men wise. A straggling mind is empty and unfurnished. He that hath no dwelling, for the most part hath no wealth. Wandering is the beggar's life. Men' do but bewilder and lose themselves, and not grow wise, whose thoughts are ranging in the corners of the earth, and are like masteriess dogs, that run up and down according to their fancy, and may go any whither, but have busi- ness nowhere. The creature will not fix the soul; but God is the centre of all our cogita- tions: in him only they may unite, and fix, and- Walking with God, 171 rest. He is the only loadstone that can effectu- ally attract and hold it steadfast to himself: therefore he that walks with God is the most constant and unmoveable of men. Let pros- perity or adversity come; let the w^orld be turned upside down^ and the mountains be hurled' into the sea, yet he changeth not. Let" men allure or threat, let them scorn or rage, let laws, and customs, and governments, and inte- rest change, he is still the same : for he knoweth that God is still the same, and that his word changeth not. Let that be death one year which was the way to reputation another, and let tjie giddy world turn about as the seasons of the year, this changeth not his mind and life (though in things lawful he is of a yielding temper) : for he knoweth that the interest of his soul doth not change with the humors or interests of men. He still feareth sinning, for he knoweth that judgment is still drawing on, in all changes and seasons whatsoever. He is still set upon the pleasing of the most holy God, whoever be uppermost among men; as knowing that the God whom he serveth is able to deliver him from man, but man is not able to deliver him from God. He still goeth on in the holy path, as knowing that heaven is as sure and as desira- ble as ever it was. Ps. cxii. 6 — 8. " Surelv he shall not be moved for ever: the rio^hteous to' Siiai be in everlasting remembran^^e. He shall not be afraid of evil tidings : his heart is fixed; 172 Walking with God & trusting in the Lord. His heart is established, he shall not be afraid." 7. He that walketh with God hath the great master-truths upon his heart, which are the standard of the rest, and the stock, as it were, out of which they spring. The great truths about God, and grace, and glory, have a greater power than many hundred truths of an inferior nature. And moreover, such a one is sure that he shall be wise in the greatest and most neces- sary points. He is guilty of no ignorance or error that shall keep him out of heaven, or hin- der his acceptance with his God. And if he be wise enough to please God and to be saved, he is wise indeed ; (as before was hinted.) 8. Walking with God doth take off the visor of deluding things, and keepeth us out of the reach and power of those objects and arguments which are the instruments of deceit. When a man hath been believingly and seriously with God, how easily can he see through the sophis- tiy of the tempting world ! How easily can he practically confute the reasonings of the flesh; and discern the dotage of the seeming subtleties of wicked men, that will needs think they have reason for that which is displeasing to their maker, and tends to the damning of their souls! So far as a man is conversant with God, so far he is sensible, that all things are nothing, which can be offered as a price to hire him to sin : and that the name of preferment, and honor m^ Walkmcr with God. 173 o wealth, or of disgrace and imprisonment and death, ar^ words almost of no signification, as to the tempter's ends, to draw the soul from God and duty. It, is men that know not God, and know not what it is to walk with him, that think these words so big and powerful, to whom wealth and honor signify more than God and heeven; and poverty, disgrace and death, do signify more than God's displeasure and ever- lasting punishment in hell. As it is easy to cheat a man that is far from the lisrht, so is it easy to deceive the learnedst man that is far from God. 9. Walking with God, doth greatly help us against the deceitfulness and erroneous dispor sition of our own hearts. The will hath a very great power upon the understanding : and there- fore ungodly fleshly men will very hardly receive any truth which crosseth the carnal interest or disposition ; and will hardly let go any error that feedeth them, because their corrupted wills are a bias to their understandings, and make them desperately partial in all their reading and hearing, and hypocritical in their prayers and enquiries after truth: interest and corruption locketh up their hearts from their own obser- vation. Whereas a man that walketh with God, that is jealous, and holy, and just, and a searcher of the heart, is driven from hypocrisy, and forced to behave himself as in the open light, and to do ajl ;as in the sight of all the w^ofld, as knowing 174 Walking with God. that the sight of God is of far greater concern- ment and regard. The partiality, corruption and bias of the heart, is detected and shamed by the presence of God : therefore to walk with God is to walk in the light, and as children of the light, and not in darkness. And he that doth truth Cometh to the light, that his deeds might be manifest, that they are wrought in God : when every one that doth evil hateth the light, neither cometh to the light, lest his deeds should be reproved : and this is their condemnation^ that light is come into the world, and men love the darkness rather than the light, because their deeds are evil. John iii. 19 — 21. It tendeth therefore exceedingly to make men wise, to walk with God, because it is a walkins; in the light, and in such a presence as most powerfully prevaileth against that hypocrisy, deceitfulness, and partiality of the heart, which is the common cause of damning error. 10. Lastly, they that walk with God are entitled by many promises, to the guidance and direction of his Spirit. And blessed are those that have such a guide : at once a light in the v/orld without them, and a light immediately from God within them : for so far as he is received and worketh in them, he will lead them into truth, and save them from deceit and folly; and having guided them by his counsel, v/ilj afterward take them unto glor3^ Ps. Ixxiii. 24. Whereas the ungodly are led by the flesh, arifj Walking zdth God. 175 often given up to their own hearts' lusts, to walk in their own counsels, Rom. viii. 1 — 13. Ps. Ixxxi. 12, till at last the fools do say in their hearts, there is no God, Ps. xiv. 1. and they become corrupt and abominable, eating tip the people of the Lord as bread, and call not on his name, ver. 2. &c. deceiving and being deceived: sensual, having not the Spirit, Jude 19. who shall receive the rew^ard of their unrighteous- ness, as accounting it pleasure to riot in the day time. 2 Pet. ii. 13. IV. Another benefit of walking with God, is, that it maketh men good, as well as wise : it is the most excellent means for the advancement of i&ian's soul to the highest degree of holiness attainable in this life. If conversing with good men doth powerfully tend to make men good ; conversing with God must needs be more effec- tual ; which may appear in these particulars. 1. The apprehensions of the presence and attributes of God, do most effectually check the stirrings of corruption, and rebuke all the vicious' inclinations and motions of the soul: even the most secret sin of the heart, is rebuked by his presence, as well as the most open transgression of the life: for the thoughts of the heart are open to his view. All that is done before God, is done as in the open light: nothing of it can be hid : no sin can have the encouragement of secrecy to embolden it : it is all committed in the presence of the universal king and lawgiver 176 Walking with God. of the world, who hath forbidden it: it is done before him that most abhorreth it, and will never be reconciled to it: it is done before him that is the judge of the world, and will shortly pass the sentence on us according; to what we have done in the body : it standeth up in his presence who is of infinite majesty and perfection, and there- fore most to be reverenced and honored ; and therefore if the presence of a wise and grave and venerable person will restrain men from sin, the presence of God apprehended seriously, will do it much more: it is committed before him that is our dearest friend, and tender father, and chiefest benefactor; and therefore ingenuity, gratitude and love, will all rise up against i4 in those that walk with God, There is that in God, before the eyes of those that walk with him, which is most contrary to sin, and most powerful against it, of apy thing in the world,. Every one will confess that if men's eyes were opened to see the Lord in glory standing over them, it would be the most powerful means to restrain them from transgressing : the drunkard would not then venture upon his cups ; the for- nicator would baye a cooling for his lusts ; the swearer would be afraid to take his maker's name in V9.in; the profaije would scarce presume to scorn or persecute a holy life. And he that walketh with God, though he see him not cor- poreally, yet seeth him by faith, and liveth as m his presence J and therefore must needs b^ Walking^ with God. 177 "O restrained from sin, as having the means which is next to the sight of God. If pride should begin to stir in one that walks with God, O what a powerful remedy is at hand! how effectually would the presence of the great and holy God rebuke it, and constrain us to say, as Job, xlii. 5, 6. *' I have heard of thee by the hearing of the. ear ; but now mine eye seeth thee : where- fore I abhor myself, and repent in dust and ashes." If worldly love or carnal lust should stir in such a one, how powerfully would the terrors of the Lord repress it, and his majesty rebuke it, and his love and goodness overcome it! If worldly cares or murmuring discontents begin to trouble such a one, how effectually will tlie goodness, the all-sufficiency, and the faith- fulness of God allay them, and quiet and satisfy the soul, and cause it to be offended at its own offence, and to chide itself for its ripenings and distrust! If passion arise and begin to dis- compose us, how powerfully will the presence of God rebuke it! and the reverence of his majesty, and the sense of his authority and pardoning grace will assuage it, and shame us into silent quietness. Who dare let out his passions upon man in the presence of his maker, that apprehendeth his presence? The same I might say of all other sins. 2. The presence and attributes of God appre- hended by those that walk with him, is the potent remedy against temptations. Who will 178 Walking with God, once turn an eye to the gold and glory~of the world that is offered him to allure him to sin, if he see God stand by? Who would be tempted to lust, or any sinful pleasure, if he observe the presence of the Lord? Satan can never come in so ill a time with his temptations, and have so little hope to speed, as when the soul is contemplating the attributes of God, or taken up in prayer with him, or any way apprehen- sive of his presence. The soul that faithfully walks with God, hath enough at hand in him to answer all temptations: and the further any man is from God, and the less he knoweth him, the more temptations can do upon him. 3. The presence of God, afFordeth the most powerful motives unto ^ood, to those that walk 'with him. There is no grace in man, but what is from God, and may find in God its proper object or incentive. As God is God, above the creature transcendently and infinitely in all perfections, so all the motfves to goodness which are fetched from him, are transcendently above all that may be fetched from any creature. He that liveth always by the fire or in the sun- shine, is likest to be warm : he that is most with God, will be most like to God in holiness : frequent and serious converse with hira, doth most deeply imprint his communicable attributes on the heart, and make there the clearest im- pression of his image. Believers have learned by their own experience, that one hour's serious Walking with God. 179 prayer or meditation, in which they can get nigh to God in the Spirit, doth more advance their graice, than any help that the creature can afford them. 4. Moreover, those that walk with God, have not only a powerful, but an universal incentive for the actuating and increasing of every grace. Knowledge, and faith, and fear, and love, and trust, and hope, and obedience, and zeal, and all have in God their proper objects and incentives: one creature may be useful to us in one thing, and another in another thing; but God is the most effectual mover of all his graces; and that in a holy harmony and order. Indeed he hath no greater motiye to draw us to love him, and fear him, and trust him, and obey him, than himself. It is life eternal to know him in his Son, John xvii. 3 ; and that is, not only because it entitleth us to life eternal, but also because it is the beginning and incentive of that life of holiness which will be eternal. 5. Moreover, those that walk with God, have a constant as well as a power/ul and universal incentive to exercise and increase their graces. Other helps may be out of the way ; their preachers may be silenced or removed; their friends may be scattered or taken from them ; their books may be forbidden, or not at hand ; but God is always ready and willing : they have leave at all times to come to him, and be wel- come. Whenever they are willing they may go 180 Walking ivith God. to him by prayer or contemplation, and find all in him which they can desire. If they want not hearts, they shall find no want of any thing in God. At what time soever fear would torment them, they may draw near and put their trust in him. Ps. Ivi. 2—4. xi. 1 . xviii. 2, 30. xxxi. 1, 6. He will be a sure and speedy refuge for them, a very present help in trouble. Ps. xlvi. 1. Ixii. 7, 8. xci. 2, 9. xciv. 22. Whenever coldness or lukewarmness would extinguish the work of grace, they may go to him, and find those streams of flaming love flow from him, those strong attractives, those wonderful mercies, those terrible judgments, of which while they are musing, the fire may again wax hot within them. Ps. xxxix. iii. 6. Lastly, by way of encouraging reward, God useth to give abundantly of his grace, to those that walk most faithfully with him: he will shew most love to those that most love him ; he will be nearest to them that most de- sirously draw nigh to him ; while he forsaketh those that forsake him, and turneth away from those that turn away from him. 2 Chron. xv. 2. Prov. i. 32. Ezra viii. 22. *' The hand of our God is for good upon all them that seek him : but his power and his wrath is against all them that forsake him." Thus it is apparent in all those evidences, that walking with God, is not only a discovery of the goodness that men have, but the only way to Walkinz with God, 181 o increase their grace, and make them better. O what a sweet humility and seriousness, and spi- rituahty appeareth in the conference, or conver- sation, or both, of those that newly come from a beheving close converse with God ; when they that come from men and books, may have but a common mind or life : and those that come from the business and pleasure of the world and flesh, and from the company of foolish riotous gallants, may come defiled, as the swine out of the mire ! V. Lastly, to walk with God, is the best pre- paration for times of suffering, and for the day of death. As we must be judged according to what we have done in the body ; so the nearer we find ourselves to judgment, the more we shall be constrained to judge ourselves accord- ing to what we have done, and shall the more perceive the effects upon our souls. That this is so excellent a preparative for sufferings and death, will appear by the conside- ration of these particulars. 1 . They that walk with God are safest from all destructive sufferings ; and shall have none but what are sanctified to their good. Rom. viii. 28. They are near to God, where destruction cometh not; as the chicken under the wings of the hen. They walk with him that will not lead them to perdition : that will not neglect them,, nor sell them for nought, nor expose them to the will of men and devils, though he may suffer 1.82 Walking with God, them to be tried for tbeir good. No one can take them out of his hands. Be near to him, and you are safe : the destroyer cannot fetch you thence. He can fetch you (when the time is come) from the side of your merriest compa- nions, and dearest friends ; from the presence of the greatest princes ; from the strongest tower, or most sumptuous palace, or from your heaps of riches, in your securest health : but he cannot take you from the arms of Christ, nor from under the wings of your Creator's love. For there is no God like him, in heaven above, or on the earth beneath, who keepeth covenant and mercy with his servants, that walk before him with all their heart. 1 Kings viii. 23. xi. 38. However we are used in our Father's presence, we are sure it shall be for good in the latter end : for he w^anteth neither power nor love to deliver us, if he saw deliverance to be best. 2. Walking with God is the surest way to obtain a certainty of his special love, and of our salvation : and what an excellent preparative for sufferings or death such assurance is, I need not tell any considerate believer. How easy may it be to us to suffer poverty, disgrace, or wrongs, or the pains of sickness or death, when once we are certain that we shall not suffer the pains of hell? How cheerfully may we go out of this troublesome world, and leave the greatest prosperity behind us, W'hen we are sure to live ill heaven for ever ! Even an infidel w^ill say, Walking zmth God. 183 that he could suffer or die, if he could but be certain to be glorified in heaven when he is dead. 3. Walking with God doth mortify the flesh, and allay the affections and lusts thereof. The soul that is taken up with higher matters, and daily seeth things more excellent, becometh as dead to the things below : and thus it weaneth us from all that is in the world which seemeth most desirable to carnal men. And when the fiesh is mortified, and the world is nothing to us, or but as a dead and loathsome carcase, what is there left to be very troublesome in any suffering from the world ; or to make us loath by death to leave it? It is men that know not God, that overvalue the profits and honors of the world ; and men that never felt the comforts of commu- nion with God, that set too much by the plea- sures of the flesh : and it is men that set too much by these, that make so great a matter of suffering. It is he that basely overvalueth wealth, that whineth and repineth when he comes to poverty : it is he that set too much by his honor, and being befooled by his pride, doth greatly esteem the thoughts or applauding words of men, that swelleth against those that disesteem him, and breaketh his heart when he falleth into disgrace. He that is cheated out of his wits by the pomps and splendour of a high and prosperous estate, doth think he is undone when he is brought low. But it is not so with him that walks with God : for being taken up 184 Walking with God, is with far higher things, he knoweth the vanity of these : as he seeth not in them any thing that is worthy of his strong desires, so neither any thing that is worthy of much lamentation when they are gone. He never thought that a shadow or feather, or a blast of wind could make him happy : and he cannot think that the loss of these can make him miserable. He that is taken up with God hath a higher interest and business, and findeth not himself so much concerned in the storms or calms that are here below., as others are, who know no better, and never minded higher things. 4. Walking with God doth much overcome the fear of man. The fear of him that can destroy both soul and body in hell fire, will extinguish the fear of them that can but kill the body. Luke xii. 4. The threats or frowns of a worm are inconsiderable to him that daily walketh with the great and dreadful God, and hath his power and word for his security. As Moses esteemed the reproach of Christ greater riches than the treasures of Egypt, because he had respect to the recompense of reward j so he feared not the wrath of the king, for he endured as seeing him that is invisible. Heb. xi. 27. 5. Walking with God doth much prepare for sufferings and death, in that it breedeth quiet- ness in the conscience : so that when all is at peace within, it will be easy to suffer any thing frc-m without. Though there is no proper merit Walkim with God. 185 o in our works to comfort us, yet it is an unspeak- able consolation to a slandered persecuted man to be able to say. These evil sayings are spoken falsely of me, for the sake of Christ ; and I suffer not as an evil doer, but as a christian: and it is matter of very great peace to a man that is hasting unto death, to be able to say as Hezekiah, 2 Kings xx. 3, '* Remember now, O Lord, how I have walked before thee in truth, and with a perfect heart, and have done that w^hich is good in thy sight :" and as Paul, 2 Tim. iv. 7, 8, '' T have fought a good fight, I have finished my course, I have kept the faith : henceforth there is laid up for me a crown of righteousness," &c. and as 2 Cor. i. 12, " For our rejoicing is this, the testimony of our con- science, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world :" such a testimony of conscience is a precious cordial to a suffering or a dying man. The time that we have spent in a holy and heavenly conversation, will be exceeding sweet in the last review, when time spent in sinful vanity, and idleness, and in worldly and fleshlv designs, will be grievous and tormenting. The day is coming, and is even at hand, when those that are now the most hardened infidels, cr obstinate presumptuous sinners, or scornful malicious enemies of holiness, would wish and wish a thousand times, that they had spent that VOL. II. L 186 Walldnrr with God, G life in a serious obedient walking* with God, which they spent in seeking worldly wealth, and laying up a treasure on earth, and feeding the inordinate desires of their flesh. I tell you it is walking with God, that is the only way to have a sound and quiet conscience: and he that is healing and settling his conscience upon the love of God and the grace of Christ, in the time of his prosperity, is making the wisest preparation for adversity: and the preparation thus made so long before (perhaps twenty, or forty, or threescore years or more) is as truly useful and comfortable at a dying hour, as that part which is made immediately before. I know that besides this general preparation, there should be also a particular special preparation, for sufferings and death: but yet this general part is the chiefest and most necessary part. A man that hath walked in his lifetime with God, shall certainly be saved, though death surprize him unexpectedly, without any more particular preparation: but a particular preparation, with- out either such a life or such a heart as would cause it if he had recovered, is no sufficient preparation at all, and will not serve to any man's salvation. Alas I what a pitiful provision doth that man make for death and for salvation, who neglecteth his soul, despiseth the commands of God, and disregardeth the promises of eternal life, till he is ready to die, and then crieth out « I repent; I am sorry for my sin, I would I Walking zcith God. 187 had lived better/ and this only from the con- straint of fear, without any such love to God and holiness which would make him walk with Gcd if he should recover! What if the priest absolve this man from all his sins? Doth God therefore absolve him? or shall he thus be saved? No, it is certain that all the sacraments and absolution in the world, will never serve to save such a soul, without that grace which must make it nev/ and truly holy. The absolution of a minister of Christ, which is pronounced in his name, is a very great comfort to the truly peni- tent: for such God hath first pardoned by his general act of oblivion in the gospel, and it is God that sendeth his messenger to tliem (in sacraments and ministerial absolution) with that pardon particularized and applied to themselves. But where the heart is not truly penitent and converted, that person is not pardoned by the gospel, as being not in the covenant, or a child of promise ; and therefore the pardon of a minister, being upon mistake, or to an unquali- fied person, can reach no further than to admit him into the esteem of men, and to the commu- nion and outward privileges of the church (which is a poor comfort to a soul that must lie in hell); but it can never admit him into the kingdom of heaven. God indeed may approve the act of his ministers, if they gO according to his rule, and deal in church administrations with those that make a cr};:dible profession or faith L 2 188 Walking zcith God. AND -HOLINESS, as if they had true faith anxl lioliness: but yet he will not therefore make such ministerial acts effectual to the saving of unbelieving or unholy souls. Nay (because I liave found many sensual vmgodly people in- clining to turn papists, because with them they can have a quick and easy pardon of their sins, by the pope, or by the absolution of the priest) let me tell such, that if they understand what they do, even this cheat is too thin to quiet their defiled consciences: for even the papist's school-doctors do conclude, that when the priest absolveth an impenitent sinner, or one that is not qualified for pardon, such a one is not loosed or pardoned in heaven — Leg. Martin, de Ripalda eiposit. Liber. Magist. U. 4. dist. 18. p. 654, Qbby Ss^ p. 663, 664. dist. 20. Aquin. Dist. 20. q. 1. a. 5. Suar. Tom. 4. in 3. p, disp. 52. Greg. Valent. Tom, 4. disp. 7. q. 20. p. 5. Tolet. lib. 6. cap. 27. Navar. Notab. 17. S) 18. Cordub. de iiidulg. li. 5. q. 23. they deny not the truth of those words of Origen, Horn. 14. ad cap, 24. Levit. " Exit quis a Jide, pereiit de castris ecclesics etiamsi episcopi voce non abjiciatur: sicut contra interdum fit, ut aliquis non recto judicio eorum qui pr^sunt ecclesics, for as mittatur: sed si non egit ut merer etur exire, nihil Iceditur: interdum enim quod for as mittitur, intus est; &) qui for is est, intus videtur retineri:'' and what he saith of excommunication, is true of absolution : an erring key doth neither lock out of heaven, nor let into heaven. A godly Walking with God. 189 believer shall be saved though the priest con- demn him : and an unbeliever or ungodly person shall be condemned by God, though be be absolved by the priest. Nay, if you have not walked with God in the spirit, but walked after the flesh, though your repentance should be sound and true at the last, it will yet very hardly serve to com.fort you, though it may serve to your salvation : because you will very hardly get any assurance that it is sincere. It is dangerous lest it should prove but the effect of fear (which will not save) when it Cometh not till death do fright you to it. As Augustine saith. Null us expect et, quando peccare non potest : arbitrii enim libertatem qucerit Dens, lit de.leri possint commissa ; non necessitatem, sed charitaiem, non tantum timorem : quia non in solo timore vivit homo. Therefore the same Augustine saith, Siquis positus in ultima necessitate volaerlt ^ccipere panitentiamy and accipit ; fateor vohis, non illi negamus quod petit ; sed non prasumimus quod bene hinc exit: si securus hinc exierit, ego nescio : pcenitentiam dare possumus, securitaceni non possumus. You see then how much it is needful to the peace of conscience at the hour of death, that you walk with God in the time of Ufe. 6. Moreover, to walk with God is an excellent preparation for sufferings and death, because it tendeth to acquaint the soul with God, and to embolden it buth to go to him in prayer, and to 190 Walking with God. trust on him, and expect salvation from hiirt. Hd that walketh with God is so much used to holy- prayer, that he is a man of prayer, and is skilled in it, and hath tried what prayer can do with God : so that in the hour of his extremity, he is not to seek either for a God to pray to, or a Mediator to intercede for him, or a spirit of adoption to enable him as a child to fly for help to his reconciled Father. And having not only been frequently with God, but frequently enter- tained and accepted by him, and had his prayers heard and granted, it is a great encouragement to an afflicted soul in the hour of distress, to go to such a God for help. And it is a dreadful thing when a soul is ready to go out of the world, to have no comfortable knowledge of God, or skill to pray to him, or encouragement to expect acceptance with him : to think that he must presently appear before a God, whom he never knew, nor heartily loved, being never ac- quainted with that communion with him in the way of grace, which is the way to communion in glory, O what a terrible thought is this ! But how comfortable is it when the soul can say — I know whom I have believed ! The God that afflicteth me is he that loveth me, and hath manifested his love to me by his daily attrac' tive, assisting and accepting grace! I am going by death to see him intuitively, whom I have often seen by the eye of faith, and to live with him in heaven, with whom I lived here on earth j Walldno: with God 191 o from whom, and through whom, and to whom was my life ! I go not to an enemy, nor an utter stranger, but to that God who was the spring, the ruler, the guide, the strength and the com- fort of my life. He hath heard me so oft, that I cannot think he will now reject me: he hath so often comforted my soul, that I will not believe he will now thrust me into hell : he hath mercifully received me so oft, that I cannot be- lieve he will now refuse me : those that come to him in the way of grace, I have found he will in 110 wise cast out. As strangeness to God doth fill the soul with distrustful fears, so walking with him doth breed that humble confidence, which is a wonderful comfort in the hour of distress, and a happy preparation to sufferings and death. 7. Lastly, to walk with God, doth increase that love of God in the soul, which is the hea- venly tincture, and inclineth it to look upward, and being weary of a sinful flesh and world, to desire to be perfected with God. How happy a preparation for death is this, when it is but the passage to that God with whom we desire to be, and to that place where we fain would dwell for ever! To love the state and place that we are poino' to, beino' made connatural and suitable thereto, will much overcome the fears of death. But for a soul tliat is acquainted with nothing but this life, and savoreth nothing but earth and fiesh, and hath no connaturality with the things 192 Walking with God. above, for such a soul to be surprised with the tidings of death, alas, how dreadful must it be ! And thus 1 have shewed you the benefits that come by walking with God, which if you love yourselves with a rational love, methinks should resolve every impartial considerate reader, to give up himself without delay, to so desirable a course of life ! or, if he have begun it, to follow it more cheerfully and faithfully than he had done. CHAPTER VIL I am next to shew you that believers have special obligations to this holy course of life, and therefore are doubly faulty if they neglect it ; though indeed, to neglect it totally, or in the main drift of their lives, is a thing incon- sistent with a living faith. Consider, I. If you are true christians, your relations engage you to walk with God. Is he not your reconciled Father, and you his children in a special sense? and whom should children dwell with, but with their father? You were glad when he received you into his covenant that he would enter into so near a relation to you, as he expresseth, 2 Cor. vi. 17, 18, "I will receive you, and will be a Father to you, and ye shall be my sons and daughters, saith the Wallibig with God 193 Lord Almighty." And do you draw back, as if you repented of your covenant, and were not only weary of the duty, but of the privileges and benefits of your relation? You may have access to God, when others are shut out; your prayers may be heard, when the prayers of the wicked are abominable ; you may be welcome, when the worldling, and ambitious, and carnal are despised. He that dwelleth in the highest heaven, is willing to look to you with respect, and dwell with you, when he beholdeth the proud afar off; Isa. Ixyi. 1, 2, and Ivii. 15, 16. and yet will you not come that may be welcome ? Doth he put such a dilFerence between you and others, as to feed you as his children at his table, while others are called dogs and are with- out the doors, and have but your crumbs and leavings ; and yet will you be so foolish and unthankful as to run out of your father's pre- sence, and choose to be without, among the dogs? How came your father's presence to be §0 grievous to you, and the privileges of his family to seem so vile? Is it not some unchild- like carriage ; the o-uilt of some disobedience or contempt that hath first caused this? or have you fallen again in love with fleshly pleasures, and some vanity of the world? or have you had enou2:h of God and jrodliness, till vou bepin to grow weary of him? if so, you never truly knew him. However it be, if you grow indif- ferent as to God, do not wonder if shortly you L 3 194 Walking ivith God, find him set as light by you: and believe it, the day is not far off, in which the fatherly relation of God, and the privileges of children, will be more esteemed by you : when all thino^s else forsake you in your last distress, you will be loath that God should then forsake you, or seem as a stranger to hide his face : then you will cry out, as the afflicted church, Isa. Ixiii. 15, 16. ** Look down from heaven, and behold from the habitation of thy holiness and of thy glory : where is thy zeal and thy strength^ the sounding of thy bowels and of thy mercies towards me? are they restrained? Doubtless thou art our father, though Abraham be ignorant of us, and Israel acknowledge us not: thou O Lord art oui^ father, our redeemer; thy name is from eveiv lasting." Nothing but God, and his fatherly relation, will then support you; attend him therefore, and w^th reverent, obedient cheerful- ness and delight, converse with him as with your dearest father. For since the beginning of the world, men have not know^n by sensible evidence, either the ear or the eye, besides God himself, what he hath prepared for him that waiteth for him. Isa. Ixiv. 4. Though he b^ v.'roth with us because we have sinned, yet dath he meet him that rejoiceth and worketh righte- ousness, that remembereth hiru in his wayst. ver. 5. Say not, I have played abroad so long that I dare not no\Y go home ; I have sinned so, greatly, that I dare not speak to him, or lool^i Walking ivilh GocL IPS o him in the face: come yet but with a penitent returning heart, and thou mayest be accepted through the Prince of Peace : prodigals find better entertainment than they did expect, when once they do but resolve for home. If he allow us to begin with '' Our Father which art in heaven" we may boldly proceed to ask forgive- x\esn of our trespasses, and whatever else is tyuly good for i^a. But alas, as our iniquities seduce us away from God, so the guilt of them aifiighteth some from returning to him, and the love of them corrupteth the hearts of others, and makes them too indifferent as to their com- munion with him ; so that too many of his children live as if they did not know their father, or had forgotten him. We may say as Isa. Ixiv. 6 — 9, '^ But we are all as an unclean thing, and all our righteousnesses are as filthy rags; and we all do fade as a leaf; and oujr iniquities, like the wind, have taken us away. And there is none that calleth upon thy n^me, that stirreth up himself to take hold of thee : for thou ha&t hid thy face fram us, and hast consumed us because of our iniquities. But now,. O Lord, thou art our father; we are the clay, and thou our potter; and we all are the work of thy hand. Be not wroth, very sore, O Lord, neither remember iniquity for ever: behold, see, we beseech thee, we are all thy people." O do not provoke your father to disown you, or to withdraw bis help, or hid^ 196 WalkiMo; with God. o his face, or to send the rod to call you home ! for if you do, you will wish you had known the privileges of his presence, and had kept nearer to him! Be not so unnatural, so unthankful, so unkind, as to be weary of your father's pre- sence (and such a father's too) and to take more delight in any others. Moreover, you are related to God in Christ, as a wife unto a husband, as to covenant union, and nearness and dearness of affection, and as to his tender care of you for your good : and is it seemly, is it wisely or gratefully done of you, to desire rather the company of others, and delight in creatures more than him? Isa. liv. 5, 6. How affectionately doth thy maker call him- self the husband of his people! And can thy heart commit adultery, and forsake him ? ** My covenant they brake, though I was an husband to thee, saith the Lord." Jer. xxxi. 32. O put not God to exercise his jealousy. It is one of his terrible attributes, to be " a jealous God." And can he be otherwise to thee, when thou lovest not his converse or company, and carest not how long thou art from him in the world ? Woe to tliee if he once say, as Hos. ii. 2. '' She is nut my wife, neither am I her husband." Nay, more than this, if you are christians, you are members of the body of Christ: and there- fore how can you withdraw yourselves from him ^nd not feel the pain and torment of so sore a wound or dislocation ? You cannot live without Walking with God, 197 a constant dependance on him, and communica- tion from him. John xv. 1, 4, 5, 7. " I am the true vine, and my Father is the husbandman. Abide in me, and I in you. 1 am tlie vine, ye are the branches : he that abideth in me, and I in him, the same bringeth forth much fruit : for without me ye can do nothing, Ifye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you." So near are you to Christ, that he delighteth to acquaint you with his secrets. O how many mysteries doth he reveal to those that walk with him, which carnal strangers never know ! mys- teries of wisdom ! mysteries of love and savins grace ! mysteries of scripture, and mysteries of providence ! mysteries felt by inward experience, and mysteries revealed, foreseen by faith ! Not only the strangers that pass by the doors, but even the common servants of the family are unacquainted with the secret operations of the Spirit, and entertainments of grace, and joy in believing, which those that walk with God either do or may possess. Therefore Christ calleth you friends as being more than servants. John XV, 14, 15. *' Ye are my friends if ye do what- soever I command you : henceforth I call you not servants ; for the servant knoweth not what the Lord doth: but I have called you friends- for all things that I have heard of my Father I have made known unto you." It is true, for all Ihis^ that every true christian hath reason (and 198 Walking with God, is apt) to complain of his darkness and distance from God. Alas, they know so little of him, and of the mysteries of his love and kingdom, that sometimes they are apt to think that they are indeed but utter strangers to him : but this is because there is infinitely more still unknown to, them than they know! What! can the silly shal- low creature comprehend his infinite Creator? or shall we know all that is to be known in heaven, before we enjoy all that is to be enjoyed in heaven? It is no more wonder to hear a believer pant and mourn after a fuller knowledge of God, and nearer access to him, than to seek after heaven, where this will be his happiness. But yet, though his knowledge of God be small, compared with his ignorance, that little knowledge of God which he hath attained, is more mysterious, sublime, and excellent, than all the learning of the greatest unsanctified scholars in the world. Walk with him according to the nearness of your relations to him, and you shall have this excellent knowledge of hi^ mysteries, which no books or teachers alone can give. You shall be effectually touched at the heart with the truths which others do ineffec- tually hear. You shall be powerfully moved, when they are but ineffectually exhorted. When they only hear the voice without them, you shall hear the voice within you, and as it were behind you, saying. This is the way, walk in it. O that you could duly value i^uch a friend, to wat^^i Walking with God, 199 over you, and for you, and dwell in you, and tell you faithfully of every danger, and of every duty, and teach you to know good and evil, and what to choose, and what to refuse ! How closely and delightfully would you converse with such a blessed friend, if you rightly valued him! II. Moreover, you that are the servants of God, have by your covenant and profession, re- nounced and forsaken all things else (as they stand in any opposition to him, or competition with him) and have resigned yourselves wholly unto him alone: and therefore with him must you converse, and be employed, unless you will forsake your covenant. You knew first that it was your interest to forsake the world and turn to God : you knew the world would not serve your turn, nor be instead of God to you either in life, or at death : and upon this knowledge it was that you changed your master, and changed your minds, and changed your way, your work, your hopes : and do you dream now that you were mistaken ? do you begin to think that the world is fitter to be your God or hap'^ piness? if not, you must still confess that both your interest and your covenant do oblige you to turn your hearts and minds from the things, which you have renounced, and to walk with him that j^ou have taken for your God, and to obey him whom you have taken for your kino- 9,nd judge, and to keep close to him with purest iQve, whpm you h^ve taken for your everlasting 200 Walking ivith God, portion. Mark what you are minding all the day, while you are neglecting God.^ — Is it not somethino; that vou have renounced ? And did you not renounce it upon sufficient cause? Was it not a work of your most serious deliberation ? and of as great wisdom, as any that ever you performed? if it were, turn not back in your hearts again from God unto the renounced creature. You have had many a lightning from li^eaven into your understandings, to bring you to see the difference between them : you have had many a teaching, and many a warning, and many a striving of the spirit, before you w^ere prevailed with to renounce the w^orid, the flesh and the devil, and to give up yourself entirely and absolutely to God. Nay, did it not cost you the smart of some afflictions, before you would be made so wise ? And did it not cost you many a gripe of conscience, and many a. terrible thought of hell, and of the vv^rath of God, before you would be heartily engaged to him, in his covenant? And will you now live as strangely and neglectfully towards him, as if those days were quite forgotten? and as if you had never felt such things ? and as if you had never been so convinced, or resolved ? O chris- tians, take heed of forgetting your former case \ vour former thoughts ! your former convictions and complaints and covenants ! God did not work all that upon your hearts to be forgotten : |ie intended not only your present change, but. Walking with God, 201 your after remembrance of it, for your close adhering to him while you live, and for your quickening and constant perseverance to the end. The forgetting of their former miseries, and the workings of God ujDon their hearts in their conversion, is a great cause of mutability and revolting, and of unsjDeakable hurt to many a soul. Nay, may you not remember also what sorrow you had in the day of your repentance, for your forsaking and neglecting God so long? And will you grow again neglective of him ? Was it then so heinous a sin in your eyes ; and is it now grown less? Could you then aggravate it so many ways (and justly) and now do you jus- tify or extenuate it ? Were you then ready to sink under the burden of it, and were so hardly persuaded that it would be forgiven you ; and now do you make so small a matter of it ? Did you then so much wonder at your folly, that could so long let out your thoughts and affec- tions upon the creature, while you neglected God and heaven ! and do you begin to look that way again ? Do you now grow familiar with a life so like to that which was once your state of death ; and bear that easily that once was the breaking of your heart ? O christians, turn not away from that God again, who once fetched you home, with so much smart and so much grace ! v^ith such a twist of love and fatherly severity ! Methinks when you remember how 202 Walkins: with God. o you were once awakened, you should not easily fall asleep again. And when you remember the thoughts which then were in your hearts, and the tears that were in your eyes, and the earnest prayers which you then put up, that God would receive you, and take you for his own, you should not now forget him, and live as if you could live without him. Remember, that so far as you withdraw your hearts from God, and let them follow inferior things, so far you contra- dict his works upon your hearts; so far you violate your covenant with him, or sin against it ; so far you are revolters, and go against the principal part of your professed rehgion; yea, sO far you are ungodly, as you thus withdraw your hearts from God. Cleave to him, and prosecute your covenant, if you will have the saving bene- fits of his love and covenant. III. Moreover, the servants of God are doubly obliged to walk with him, because they have had that experience of the goodness, the safety, and the sweetness of it, which strangers have not. Do you not remember how glad you were, when you first believed that he pardoned and accepted you? and how much you rejoiced in his love and entertainment? and how much better you found your father's house, than ever you had found your sinful state? and how much sweeter his service was than you did before believe? It is like you can remember something like that which is described in Luke xv. 20—24, " And Walking loith God, 203 lie arose and came to his father. But when he Was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him. And the son said unto him. Father, I have sinned against heaven, and in thy sight, and am no more worthy to be called thy feon. But the father said to his servants, Bring forth the best robe, and put it on him ; and put a ring on his hand, and shoes on his feet. And bring hither the fatted calf, and kill it: and let us eat and be merry : for this my son was dead, and is alive again; he was lost, and is found." What would you have thought or said of this prodigal, if after all this he should have been weary of his father's house and company, and have taken more pleasure in his former company? Would you not have said, he was a forgetful and unthankful wretch, and worthy never more to be received? I do not speak to you now as to apostates, that are turned ungodly, and have quite forsaken God and holiness : but I beseech you consider what it is, after such experiences and obligations as these, so much as to abate your love, and grow remiss, and mindless, and indifferent, as if you were weary of God, and were inclined to neglect him, and look again to the world for your hope, and satisfaction, and delight. As you love your souls, and as you would avoid the sorrows which are greater than any that ever you felt, take heed of slighting the love that hath done such wonders for you. 204 Walking with God, and of dealing so unthankfully with the ever- living God, and of turning thus away from him that hath received you ! Remember whilst you live, the love of your espousals : Was God so good to you at the first, and holiness so desira- ble? and is it not so still ? And J am sure that your own experience will bear witness, that since that time, in all your lives, it never was so well with you as when you walked most faithfully with God. If you have received any falls and hurts, it hath been when you have straggled from him : if ever you had safety, peace, or joy, it hath been when you have been nearest to him: your wounds, and grief, and death, hath been the fruit of your own ways, and of your forsaking him : your recovery, and health, and life, have been the fruit of his ways, and of your adhering to him: many and many a time you have confessed this, and have said. It is good for me to draw near to God. He hath helped you when none else could help you; and comforted you when none else could comfort you. How far are you above the worldling's happiness, when you are nigh to God ! One lively thought of his greatness, and excellency, and of his love to you in Jesus Christ, will make the name of wealth, and honor, and favor, and preferment, and sensual plea- sures, to seem to you as words of no significa- tion: how indifferent will you be, as to your prosperity in the world, when you feel what it is Walking with God, 205 to walk with God ! If you are lively experi* mental christians, you have found this to be true: have you not found that it is the very health and ease, and proper employment of your souls to walk with God, and keep close to him? and that all goes well with you while you can do thus, however the world doth esteem or use ' you? and that when you grow strange or dis- obedient to God, and mindless of his goodness, his presence, and his authority, you are hke the stomach that is sick, and like a bone that is out of joint, that can have no ease till it be healed, and restored to its proper place? No meats or drinks, no company nor recreation, no wealth or greatness will serve to make a sick man well, or ease the dislocated bones. Nothing will serve a faithful holy soul but God: this is the cause of the dolor of his heart, and of the secret groans and complainings of his life, because in this life of distance and imperfection, he finds himself so far from God; and when he hath done all that he can, he is still so dark, and strange, and cold in his affections ! When per- secution driveth him from the ordinances and public worship, or when sin hath set him at a greater distance from his God, he bemoaneth his soul as David in his banishment from the taber- nacle, Ps. xlii. 1 — 3. " As the hart panteth after the water-brooks, so panteth my soul after thee, O God. My soul thirsteth for God, for the living God : when shall I come and appear 206 Walking with God. before God ? My tears have been my meat day aPxd night, while they continually say unto me, Where is thy God?" And it is no wonder, if with his greatest joy he be yet clouded with these sorrows; because he yet wanteth more of God than he enjoyeth: and his enjoying graces (love and joy) are yet im}3erfect. But when he hath attained his nearest approach to God, he will have fulness of delight in fulness of fruition. O christians ! do I need to tell you, that after all the trials you have made in the world, you have never found any state of life that was worthy your desires, nor that gave you any true content, but only this living upon God? If you have not found such comfort here as others have done, yet at least you have seen it afar off, within your reach ; as men that in the Indies, in the discovery of plantations, expect gold mines, when they find those golden sands that promise it. You have found a life which is certainly desirable, and leadeth to joy in the midst of sorrow; and it is no small joy to have a certain promise and prospect of everlasting joy : it is therefore more excusable in those that never tasted any better than the pleasures of the flesh, to neglect this sweeter heavenly life, than it is in ^^ou that have been convinced by your own experience, that there is no life to be compared with it. IV. Your walking with God is the necessary prosecution of your choice and hopes of life Walkins: with God, 207 "O eternal : it is your necessary preparation to your enjoying him in heaven. And have you fixed On those hopes with so great reason and deli- beration, and will you now draw back and be slack in the prosecution of them? Have you gone so far in the way to heaven, and do you now begin to look behind you, as if you were about to change your mind? Paul setteth you a better example, Phil. iii. 8 — 14. ** Yea doubt- less 1 account all things but loss for the excel- lency of the knowledge of Christ Jesus my Lord : for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ, and be found in him If by any means I might attain to the resurrection of the dead : not as though I had already attained, either were already perfect : but I fol- low after, if that 1 may apprehend that for which also I am apprehended of Christ Jesus. Brethren, I count not myself to have appre- hended : but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark, for the prize of the high calling of God in Christ Jesus." He compareth himself to a runner in a race, that till he appre- hend the prize or mark, doth still make forward with all his might, and will not so much as mind or look at any thing behind him, that would turn him back, or stop him in his course. The world and the flesh are the things behind us; 208 WalJdns with God. v/e turned our backs upon them at our con- version, when we turned to God : it is these that would now call back our thoughts, and corrupt our affections, when we should run on, and reach forward to the heavenly prize. It is God and heaven and the remaining duties of a holy life, that are the things before us ! And shall we now look back? what! we that are running and striving for a crown of endless glory ! we, that if we lose it, do lose our souls and hopes for ever! we, that have loitered in the morning of our lives, and lost so much precious time as we have done ! we, that have gone so far in our way, and held out through so many difficulties and assaults ! — shall we now grow weary of walking with God, and begin to look to the things behind us ? Did he not tell us at the first, that father and mother, and house and land, and life, and all things must be forsaken for Christ, if we will be his disciples ? These are the things behind us, which we turned our back on when we consented to the covenant; and are they now grown better? or is God grown worse, that we turn our hearts from him to them ? When we first begun our christian race, it was upon suppo- sition that it was for that immortal crown, which all the world is not to be compared to : and have we not still the same consideration before us, to move us to hold on till we attain it ? Hold on christians, it is for heaven ! Is there Walking with God, 209 not enough in that word to drive back all the cares and pleasures that importune your minds to forget your God ? Is there not enough in that word to quicken you up in your greatest dul- ness ; and to call you home when you are wan- dering from God ; and to make' you again fall out with all that would reduce you or divert you, and call it vanity and vexation of spirit .' Methinks the forethought of that life and work which you hope to have with God for ever, should make you earnestly desire to have as much of the like on. earth, as is here to be attained ! If it will be your heaven and happi- ness then, it must needs be desirable now. It is not beseeming a man that saith he is seeking for perfect communion with God in heaven, and that above all things (as every christian doth,) to live in a daily neglect or forgetfulness of God on earth. Delightfully to draw near him, and exer- cise all our faculties upon him, or for him, sometime in prayer and contemplation on him- self, and always in works of obedience to him — this is the life that beseemeth those that profess to seek eternal life. O therefore let us make it our daily work, to keep our God and glory in our eye, and to spur on our dull affections ; and in the diligent attendance and following the captain of our salvation, to prosecute our ex- pected end. V, Lastly, consider that God doth purposely provide you hard entertainment in the world, yoj.. II. >j 210 Walking with God, and cause every creature to deny you the plea- sure and satisfaction which you desire, that so you may have none to walk with but himself, with any heart-settling comfort and content. If you see not enough in him to allure you to him- self, you shall feel enough in the world to drive you to him : if his love and goodness will not serve alone to make him your pleasure, and hold you to him in the best and most excellent way (of love,) at least the storms and troubles that are abroad shall shew you a necessity of keeping close to God ; and the love of yourselves shall help you to do that, which was not done by the attraction of his love alone. If you will put him to it, to send out his command to every creature, to cross and vex you, and disappoint all your expectations from it, that so he may force you to remember your Father and your home, deny not then but it is long of your- selves that you were not saved in an easier way. Would you wish God to make that condition pleasant to you, which he seeth you take too much pleasure in already (or seek and desire it, at least) when as it is the pleasantness of the creature that is your danger, and which detaineth vour thoughts and affections from himself? If you could but learn to walk with him, and take up your pleasure in his love appearing to you in his creatures, and to make their sweetness a means to your apprehension of the sweetness of his favor, and of the everlasting joys, then you Walking with God, 211 might say the creature doth you good ; and then it is like you might be permitted to possess and use it for such pleasure. The jealous God will watch your hearts, though you watch them not ; and he will make you know that he seeth which way they run out from him, and what creature it is that is minded and delighted in while he is neglected, as if he were unsuitable, and scarce desirable. And you must never look that he should long permit you those prohibited delights, or let you alone in those idolatrous inclinations : if he love you, he will cure that carnal love, and recover your love to himself that hath deserved it. If he intend not your salvation, he may let you go, and try again whether the creature will prove better to you than himself: but you cannot think that he will thus let go his children that nmst live with him for ever. Have you not perceived that this is the design and meaning of his afflicting and dis- appointing providences — even to leave you no comfortable entertainment or converse but with himself, and with his servants, and with those m^ans that lead you to himself? If you begin to desire to lodge abroad in strange habitations, he will uncover those houses, and will not leave you a room that is dry to put your head in; or he will throw open the doors, and leave all open to the lust of ravenous beasts and robbers: he will have thy heart, and he will have thy com- pany, because thou art his child, and because he 212 Walking with God, loveth thee : he will allow thee neither thy carnal delights or hopes. If he perceive thee either taking that pleasure in thy prosperity which thou shouldest take in him alone, or hoping at least that the world may hereafter prove more amiable and delightful to thee; the more he loveth thee the more his providence shall con- spire with his grace to change thy mind, by depriving thee of thy unwholesome dangerous delights, and of all thy hopes of such hereafter. Use the world as a traveller, for the ends to which it was ordained, to the service of Gcd, and the furtherance of thy salvation, and then thou shalt find that God will furnish thee with all that is necessary to these necessary ends: but if the world must have your love and care, and must be your chiefest business and delight^ and your excuse for not attending upon God, murmur not, nor marvel not if he dispose of it and you accordingly. If you are yet too health- ful to think with seriousness on your eternal state,— if you are too rich to part with all for Christ, or openly to own his cause, — if you are too much esteemed in the world to own a scorned slandered religion, — if you are so busy for earth that you cannot have time to think of heaven,— if you have so much delight in house or land, or in your employments, or recreations, or friends, that God and godliness can have little or none of your delight; marvel not then if God do (shake your healthy or waste your riches, or Umi Walkhm with God. 213 & your honor into contempt, and suffer men to slander and reproach you, and spit in your face, and make you of no reputation: — marvel not if he turn you out of all, or turn all to your grief and trouble, and make the world a desert to you, and the inhabitants as wolves and bears. The great lesson that Christ hath undertaken to teach you, is the difference betwixt the Creator and the creature, and the difference betwixt heaven and earth: — the great work that Christ hath undertaken to do upon you, is to recover your hearts from the world to God : and this lesson he will teach you, and this work he will do upon you, whatever it cost you ; for it must be done. Yet is not the world unjust enough, or cruel or vexatious enough to you, to teach you to come home and take up your content and rest in God ? It may then prove more cruel, and more vex- atious to you, till you have better learned this necessary lesson. Yet is not your condition empty enough of carnal delusory pleasures, to wean you from the world, and make you look to surer things ? Yet are you keeping up your worldly hopes that the world will again prove better to you, and that you shall have happy days hereafter ? It seems you are not yet brought low enough : you must yet take another purge, and perhaps a sharper than you took before : you must have more blood-letting, till your deliration cease, and your feverish thirst after creature-comforts do abate. It is sad that we S14 tValkirig with God. should be so foolish and unkind, as to stay from God, as long as any preferments, or pleasures, or profits in the world will entertain us: but seeing it is so, let us be thankful both to that grace and that providence which cureth us. If you perceive it not better to dwell with God, than with a flattering prospering world, he will try whether you can think it better to dwell with God, than with a malicious, cruel, persecuting world; and whether it be better to have your hearts in heaven, than in poverty, prison, banish- ment, or reproach. If you find it not better to converse with God, than with those that honor you, please you or prefer you, he will try whe- ther you can think it better to converse with him, than with those that hate, revile, belie, and persecute you. And are these the wise and wholesome methods of our Great Physician? And shall we not rather be ruled by him, than by our brutish appetites ? and think better of his counsels, than of the blind concupiscence of the flesh? Let this be the issue of all our suf- ferings, and all the cruelties and injuries of the world, to drive us home to converse with God, and to turn our desires, and labors, and expec- tations, to the true felicity that never will forsake us ; and then, the will of the Lord be done ! Let him choose his means, if this may be the end, — let us kiss the rod, and not revile it, if this may be the fruit of his corrections. Who will not pray that God would deny us those contents Walkhicr zi^ith God. 215 which keep us from seeking our content in him I and that he would deny us all those hurtful pleasures which hinder us from pleasing him, or from making him and his ways our chiefest pleasure? and that he would permit us no such creature converse as hindereth our converse with him ? It is best living there (be it in prison or at liberty) where we may live best to God. Come home, O suffering christian, to thy God ! because he loveth us ; so he will make us know, that our friends whom we overvalue, are but like other men: if we exalt them too highly in our esteem, it is a sign that Go4 must cast them down. And as their love to us was it that made us so exalt them ; so theijr unkindness or unfaithfulness to us, is the fittest means to bring them lower in our estimation and affection. God is very jealous of our hearts, as to our overvaluing and overloving any of his creatures : what we give inordinately and excessively to them, is some way or other taken from him, and given them to his injury, and therefore to his offence. Though I know that to be void of natural, friendly or social affections, is an odious extreme on the other side ; yet God will rebuke us if we are guilty Of Conversing with God in Solitude, 255 of excess. And it is the greater and more inexcusable fault to overlove the creature, because our love ta God is so cold, and hardly kindled and kept alive. He cannot take it well to see us dote upon dust and frailty like our- selves, at the same time when all his wondrous kindness, and attractive goodness, do cause but «uch a faint and languid love to him, which we ourselves can scarcely feel. If therefore he cure us by permitting our friends ta shew us truly what they are, and how little they deserve such excessive love (when God hath so little) it is no more wonder, than it is that he is tender of his glory, and merciful to his servant's souls. 5. By the failing and unfaithfulness of our friends, the wonderful patience of God will be observed and honored, as it is shewed both to them and us. When they forsake us in our distress (especially when we suffer for the cause of Christ) it is God that they injure more than us : and therefore if he bear with them, and forgive their weakness upon repentance, why should not we do so that are much less injured ? The world's perfidiousness should make us think how great and wonderful is the patience of God, that beareth with, and beareth up, so vile, un- grateful, treacherous men, that abuse him to whom they are infinitely obliged ! And it should make us consider, when men deal treacherously with us, how great is that mercy that hath borne with, and pardoned greater wrongs which 256 Of Conversing with God in Solitude. I myself have done to God, than these can be which men have done to me! It was the remembrance of David's sin, that had provoked God to raise up his own son against him (of whom he had been too fond) which made him so easily bear the curses and reproach of Shimei. It will make us bear abuse from others, to remember how ill we have dealt with God, and how ill we have deserved at his hands ourselves. 6. And I have observed another of the rea- sons of God's permitting the failing of our friends, in the season and success. It is, that the love of our friends may not hinder us when we are called to suffer or die. When we over- love them, it teareth our very hearts to leave them; and therefore it is a strong temptation to draw us from our duty, and to be unfaithful to the cause of Christ, lest we should be taken from our too dear friends, or lest our suffering cause their too much grief. It is so hard a thing to die with willingness and peace, that it must needs be a mercy to be saved from the impediments which make us backward : and the excessive love of friends and relations, is not the least of these impediments. O how loth is many a one to die, when they think of parting with wife, or husband, or children, or dear and faithful friends ! Now I have oft observed, that a little before their death or j5jii;kness, it is ordinary with God to permit Of Conversing with God in Solitude. 257 ifeome unkindness between such too dear friends to arise, by which he moderated and abated their affections, and made them a sjreat deal the willinger to die. Then we are ready to say, It is time for me to leave the world, when not only the rest of the world, but my dearest friends have first forsaken me! This helpeth us to remember our dearest everlasting friend, and to be grieved at the heart that we have been no truer ourselves to him, who would not have forsaken us in our extremity. And sometime it maketh us even weary of the world, and to say as Elias, Lord take away my life, &c. 1 Kings xix. 4, 10, 14. when we must say, I thought I had one friend left, and behold even he forsaketh me in my distress. As the love of friends entangleth our affections to this world, so to be weaned by their unkindnesses from our friends, is a great help to loosen us from the world, and proveth oft a very great mercy to a soul that is ready to depart. And as the friends that love us most, and have most interest in our esteem and love, may do more than others, in tempting us to be un- faithful to our Lord, to entertain any error, to Commit any sin, or to flinch in suffering ; so wdien God hath permitted them to forsake us, nnd to lose their too great interest in us, we are fortified against all such temptations from them. I have known where a former intimate friend hath grown strange, and broken former 258 Of Conversing with God in Solitude. friendship, and quickly after turned to such dangerous ways and errors, as convinced the other of the mercifulness of God, in weakening his temptation by his friend's desertion ; who might else have drawn him along with him into sin. And I have often observed, that when the husbands have turned from religion to infidelity, familism, or some dangerous heresy, that God hath permitted them to hate and abuse their wives so inhumanly, as that it preserved the poor women from the temptation of following them in their apostacy or sin : when as some other women with whom their husbands have dealt more kindly, have been drawn away with them into pernicious paths. Therefore still I must say, we were undone if we had the disposing of our own conditions. It would be long before we should have been wil- ling ourselves to be thus unkindly dealt with by our friends : and yet God hath made it to many a soul, a notable means of preserving them from being undone for ever. Yea, the unfaithfulness of all our friends, and the malice and cruelty of all our enemies, doth us not usually so much harm, as the love and temptation of some one deluded erring friend, whom we are ready to follow into the gulf. 7. Lastly, consider that it is not desirable or suitable to our state, to have too much of our comfort by any creature : not only because it is most pure and sweet which is most immediately Of Conversing with God in Solitude. 259 from God ; but also because we are very prone to overlove the creature ; and if it should but seem to be very commodious to us, by serving our necessities or desires, it would seem the more amiable, and therefore be the stronger snare ; the work of mortification doth much con- sist in the annihilation or deadness of all the creatures as to any power to draw away our hearts from God, or to entangle us and detain us from our duty. And the more excellent and lovely the creature appeareth to us, the less it is dead to us, or we to it ; and the more will it be able to hinder or ensnare us. When you have well considered all these things, I suppose you will admire the wisdom of God in leaving you under this kind of trial, and weaning you from every creature, and teach- ing you by his providence as well as by his word, to " Cease from man, whose breath is in his nostrils ; for wherein is he to be accounted of?" And you will see that it is no great won- der that corrupted souls, that live in other sins, should be guilty of this unfaithfulness to their friends : and that he that dare unthankfully trample upon the unspeakable kindness of the Lord, should deal unkindly with the best of men. You make no great wonder at other kind of sins, when you see the world continually commit them; why then should you make a greater or a stranger matter of this than of the rest ? Are you better than God ? Must unfaith-. 260 Of Conversing with God in SJitude, fulness to you be made more heinous, than that unfaithfulness to him, which yet you daily see and slight? The least wrong to God is a thou- sandfold more than the greatest that can be done to you, as such. Have you done that for your nearest friend, which God hath done for him^ and you, and all men ? Their obligations to you are nothing in comparison of their great and manifold obligations to God. And you know that you have more wronged God yourselves, than any man ever wronged you: and if yet for all that he bear v/ith you, have you not great reason to bear with Others? Yea, you have not been innocent towards men yourselves. — Did you never wrong or fail ano- ther? or rather, are you not apter to see and aggravate the wrong that others do to you, than that which you have done to others? May you not call to mind your own neglects, and say, as Adoni-bezeck, Judg, i. 7, " Threescore and ten kings having their thumbs and their great toes cut off, gathered their meat under my table : as 1 have done, so God hath requited me." Many a one have I failed or wronged ; and no wonder if others fail and wrong me. Nay, you have been much more unfaithful and injurious to yourselves than ever any other hath been to you. No friend was so near you as yourselves : none had such a charge of you ; none had such helps and advantages to do you good or hurt: and yet all the enemies you have Of Convei sing with God in Solitude, 261 in the world, even in earth or hell, have not wronged and hurt you half so much as you have done yourselves. Oh! methinks, the man or woman that knoweth themselves, and knoweth what it is to repent; that ever saw the greatness of their own sin and folly, should have no great mind or leisure to aggravate the failings of their friends, or the injuries of their enemies, consi- dering what they have proved to themselves! Have 1 forfeited my own salvation, and deserved everlasting wrath, and sold my Saviour and my soul for so base a thing as sinful pleasure, and shall I ever make a wonder of it that another man doth me some temporal hurt? Was any friend «o near to me as myself; or more obliged to me? O sinful soul, let thy own rather than thy friend*s deceit, and treachery, and neglects, be the mat* ter of thy displeasure, wonder and complaints! And let thy conformity herein to Jesus Christ, be thy holy ambition and delight: not as it is thy suffering, nor as it is caused by men's sin ; but as it is thy conformity and fellowship in the sufferings of thy Lord, and caused by his love.^ I have already shewed you that sufferers for Christ, are in the highest form among his dis- ciples. The order of his followers usually is this; 1. At our entrance, and in the lowest form, we are exercised with the fears of hell, and God's displeasure, and in the works of re- pentance for the sin that we have done. 2. In die second form, we come to think more seri- VOL. II, Q 262 Of Conifr&iitg with God in Solitude. otisly of the remedy, and to inquire what we shall do to be saved, and to understand better what Christ hath done and suiFered, and what he is. and will be to us ; and to value him and his love and grace : and here we are much inquiring how we may know our own sincerity, and our interest in Christ; and are laboring for some assurance, and looking after signs of grace. 3* In the next form or order we are searching after further knowledge, and laboring better to tmderstand the mysteries of religion, and to get ajbove the rudiments and first principles : and here if we scape turning bare opinionists or heretics by the snare of controversy or cuiiosjity, it is well. 4. In the next form we set ourselves- to the fuller improvement of all our further degrees of knowledge ; and to digest it all, and turn it into stronger faith, and love, and hope». and greater humility, patience, self-denial, mor- tification, and contempt of earthly vanities, and hatred of sin ; and to walk more watchfully and holily,. and to be more in holy duty. 5. In the next form we grow to be more public-spirited r to set our hearts on the church's welfare, and long more for the progress of the gospel, and for the good of others ; and to do all the good in the world that we are able, for men's souls or bodies, but especially to long and lay out our- selves for the conversion and salvation ofigno- I'ant, secure, unconverted souls. The counterfeit of this, ia, an eager desire to proselyte others ta Of Conversing with God in Solitude* 263 iiMt opinions, or that religion which we have ^osen, by the direction of flesh and blood, or which is not of God, nor according unto god- liness, but doth subserve our carnal ends. 6. In the next form we grow to study more the pure and wonderful love of God in Christ, and to relish and admire that love, and to be taken up with the goodness and tender mercies of the Xord, and to be kindling the flames of holy love to him that hath thus loved us, and to keep our souls in the exercise of that love ; and withal to live in joy, and thanks, and praise to him that hath redeemed us and loved us ; and also by faith to converse in heaven, and to live in holy contemplation, beholding the glory of the Father and the Redeemer in the glass which is fitted to our present use, till we come to see him face to face. Those that are the highest in this form, do so walk with God, and burn in love, and are so much above inferior vanities, and are so conversant by faith in heaven, that their hearts even dwell there, and there they long to be for ever. 7. And in the highest form in the school of Christ, we are exercising this confirmed faith and love, in sufferings, especially for Christ; in following hira with our cross, and being con-- formed to him, and glorifying God in the fullest exercise and discovery of his graces in us; and in an actual trampling upon all that standeth up against him, for our hearts ; and in bearing the fullest witness tt> his truth and cause, by con- q2 264 Of Conversing with God in Solitude'. fetant enduring, though to the deaths fTot bat that the weakest that are sincere, must suCer fo? Christ if he call them to it : maFtyrdom itself is not proper to the strong believers : whoever for- Baketh not all that he hath for Christ, cannot be his disbiple. Luke xiv. SS*. But to suffer with that faith and love forementioned, and in tliat manner, is proper to the stron^g : and usually God doth no-t try and exercise his young and weak ones with the trials of the strong ; nor set his infants on so hard a service, nor put theai in the front or hottest of the battle, as he doth the ripe confirmed christians. The sufferings of th^ir inw^ard doubts and fears doth take up such: it is the strong that ordinarily are called to sufferings for Christ, at least in any high degree. I have digressed thus far to make it plain to you, that our conformity to Christy and fellowship with him in his sufferings, in any notable degree, is the lot of his best confirmed servants, and the highest form in his school among his disciples : and therefore not to be inordinately feared or abhorred, nor to be the matter of impatiency, but of holy joy: and ia such infirmities we may glory. And if it l>e so of sufferings in the general, (for Christ) then is it so of this particular sort of suffering, even to be forsaken of all our best and nearest, dearest friends, when we come to be most abused by the enemies. ' For my own part, I must confess that as I am Of Conversing with God in Solitude* 265 much wanting iii other parts of my conformity to Christ, so I take myself to be yet much short, of what I expect he should advance me to, as long as my friends no more forsake me. It is not long since I found myself in a low (if not a doubting) case, because I had so few enemies and so little sufferings for the cause of Christ (though I had much of other sorts : ) and now that doubt is removed by the multitude of furies which God hath let loose against me. But yet, methinks, while my friends themselves are so friendly to me, I am much short of what I think I must at last attain to. But let us look further into the text, and see what is the cause of the failing and forsaking Christ in the disciples ;; and what it is that they betake themselves to, when they leave him. " Ye shall be scattered every man to his own." Self-denial was not perfect in them, selfishness therefore in this hour of temptation did prevail* They had before forsaken all to follow Christ ; they had left their parents, their families, their estates, their trades, to be his disciples : but though they believed him to be the Christ, yet they dreamed of a visible kingdom, and did all this with too carnal expectations of being great men on earth, when Christ should begin his reign. And therefore when they saw his appre^ hension and ignominious suffering, and thought sow they were frustrate of their hopes, they ^eem to repent that they had followed him q3 266 Of Conversing with God in Solitude, (though not by apostacy and an habitual or plenary change of mind, yet) by a sudden pas- sionate frightful apprehension, which vanished when grace performed its part. They now began to think that they had lives of their own to save, and families of their own to mind, and business of their own to do : they had before forsaken their private interests and affairs, and gathered themselves to Jesus Christ, and lived in communion with him, and one another: but now they return to their trades and callings, and are scattered every man to his own. Selfishness is the great enemy of all societies, of all fidelity and friendship : there is no trusting that person in whom it is predominant. And the remnants of it where it doth not reign, do make men walk unevenly and unstedfastly towards God and men. They will certainly deny both God and their friends, in a time of trial who are not able to deny themselves : or rather he never was a real friend to any, that is predominantly selfish. They have always some interest of their own, which their friend must needs contradict, or is insufficient to satisfy. Their houses, their lands, their monies, their children, their honor or something which they call their own, will be frequently the matter of contention ; and are so near them, that they can for the sake of these xiast oflfthe nearest friend. Contract no special friendship with a selfish man ; nor put no con» fidence in him, whatever friendship he may Of Conversing with God in Solitude. 2 67 profess. He is so confined to himself, that he hath no true love to spare for others : if he seem to love a friend, it is not as a friend, but as a servant, or at best as a benefactor : he loveth you for himself, as he loveth his money, ov horse, or house, because you may be serviceable to him : or as a horse or dog doth love his keeper, for feeding him : and therefore when your provender is gone, his love is gone : when you have done feeding him, he hath done loving you. When you have no more for him, he hath no more for you. Object. But (some will say) it is not the falseness of my friend that I lament, but the separation, or the loss of one that was most faithful : I have found the deceitfulness of ordi- nary friends ; and therefore the more highly prize those few that are sincere. I had but one true friend among abundance of self-seekers; and that one is dead, or taken from me, and I am left as in a wilderness, having no mortal man that I can trust or take much comfort in. ,, Answ. Is this your case ? I pray you answer these few questions, and suffer the truth to have its proper work upon your mind. Quest. I. Who was it that deprived you of your friend ? Was it not God ? Did not he that gave him you take him from you ? Was it not his Lord and owner that called him home ? And can God do any thing injuriously or amiss ? Will you not give him leave to do as he list with 268 Of Conversing with God in Solitude:^ his own r Dare you think that there was wanting either wisdom or goodness, justice or merc}'^ in God's disposal of your friend? Or will you ever have rest, if you cannot have rest in the will of God? 2. How know you what sin your fiiend might have fallen into, if he had lived as long as you would have him? You will say, that God could have preserved him from sin: it is true: but God preserveth sapientialiy, by means, as well as omnipotentially : and sometime he seeth that the temptatioF^s to that person are like to be so strong,, and his corruption like to get such advantage, and that no means is so fit as death itself, for his ])reservation. And if God had permitted your friend by temptation to have fallen into some scandalous sin, or course of evil, or into errors or false ways, would it not have been much worse than death to him and you ? God might have suffered your friend that was so faithful, to have been sifted and shaken as Peter was, and to have denied his Lord, and to have seemed in your own eyes, as odious as he before seemed amiable. 3. How know you what unkindness to yourself, youp dearest friend might have been guilty of? Alas! there is greater frailty and inconstancy in man than you are aware of. And there are sadder roots of corruption unmortified, that may spring up into bitter fruits, than most of us ever discover in ourselves. Many a mother hath her Of Conversing with God in Solitude. 269 heart broken by the unnaturalness of such a child, or the unkindness of such a husband, aji if they had died before, would have been lament- ed by her, with great impatience and excess. How confident soever you may be of the future fidelity of your friend, you little know what trial might have discovered. Many a one hath failed God and man that once were as confident of themselves, as ever you were of your friend. And which of us see not reason to be distrustful of ourselves? And can we know another better than ourselves ; or promise more concerning him ? . 4. How know you what great calamity might have befallen your friend, if he had lived as long as you desired ? When the righteous seem to men to perish, and merciful men are taken awa}^ it is from the evil to come that they are taken. Isa. Ivii. 1. How many of my friends have I lamented as if they had died unseason- ably, concerning whom some following provi- dence quickly shewed me, that it would have been a grievous misery to them to have lived longer ! Little know you what calamities were imminent on his person, his family, kindred, neighbours, country, that would have broke his heart. What if a friend of yours had died imme- diately before some calamitous subversion of a kingdom, seme ruins of the church, &.c. and if ignorantly he had done that which brought these things to pass, can you imagine how lamentably 270 Of Conversing with God in Solitudi. sad his life would have been to him, to havfe ^een the church, the gospel, and his country in so sad a case ; especially if it had been long of him ? Many that have unawares done that which hath ruined but a particular friend, have lived in so much grief and trouble, as made them consent that death should both revenge the injured on them, and conclude their misery. What then would it have been to have seen the public good subverted, and the faithful overwhelmed in misery, and the gospel hindered, and holy wor- ship changed for deceit and vanity ; and for conscience to have been daily saying, ' I had a hand in all this misery : I kindled the fire that hath burned up all V What comfort can you think such friends if they had survived, would have found on earth : unless it were a comfort to hear the complaints of the afflicted, to see and hear such odious sins as sometimes vexed righteous Lot to see and hear ; or to hear of the scandals of one friend, and the apostacy of another, and the sinful com- pliances and declinings of a third ; and to be under temptations, reproaches and afflictions themselves ? Is it a matter to be" so much la- mented that God hath prevented their greater miseries and woe? 5. What was the world to your friends while they did enjoy it ? Or what is it now, or like to be hereafter to yourselves ? Was it so good and kind to them, as that you should lament their Of Conversing with God in Solitude. 27 1 separation from it ? Was it not to them a place of toil and trouble, of envy and vexation, of enmity and poison; of successive cares, and fears, and griefs ; and worst of all, a place of sin? Did they groan under the burden of a sinful nature, a distempered, tempted, troubled heart of languishings and weakness of every grace; of the rebukes of God, the wounds of conscience, and the malice of a wicked world ? And would you have them under these again? Or IS their deliverance become your grief? Did you not often join in prayer with them, for deliverance from mahce, calamities, troubles, imperfections, temptations, and sin? and now those prayers are answered in their deliverance : and do you now grieve at that which then you prayed for? Doth the world use yourselves so well and kindly, as that you should be sorry that your friends partake not of the feast? Are you not groaning from day to day yourselves; and are you grieved that your friends are taken from your griefs? You are not well pleased with your own condition: when you look into your hearts you are displeased and complain: when you look into your lives, you are displeased and complain : when you look into your families, into your neighbourhoods, unto your friends', unto the church, unto the kingdom, unto the' world, you are displeased and complain.—And are you also displeased that^our friends are not 272 Of Contersitig toith God in Solitude, under the same displeasedness and complaints as you ? Is the world a place of rest or trouble to you ? And would j^ou have your friends to be as far from rest as you ? , And if you have some ease and peace at pre- sent, you little know what storms are near! You may see the days, you may hear the tidings, you may feel the griping griefs and pains, which may make you call for death your- selves, and make you say that a. life on earth is no felicity, and make you confess that they are blessed that are dead in the Lord, as resting from their labors, and being past these trou- bles, griefs, and fears. Many a poor troubled soul is in so great distress, as that they take their own lives to have some taste of hell: and yet at the same time are grieving because their friends are taken from them, who would have been grieved for their griefs, and for aught they know might have fallen into as sad a state as they themselves are now lamenting, 6. Do you think it is for the hurt or the (rood of your friend, that he is removed hence ? It cannot be for his hurt unless he be in hell. (At least, it is uncertain whether to live would have been for his good, by an increase of grace, and so for greater glory.) And if he be in hell, he was no lit person for you to take much plea- sure in upon earth ; he might be indeed a fit object for your compassion, but not for your complacency. Sure you are not undone fox Of Convening ivith God in Solitude. 273 want of such company as God will not endure in his sight, and you must be separated from for ever. But if they be in heaven, you are scarce their friends if you would wish them thence. Friendship hath as great respect to the good of our friends as of ourselves. And do you pretend to friendship, and yet lament the removal of your friend to his greatest happiness? Do you set more by your own enjoying his company, than by his enjoying God in perfect blessedness ? This sheweth a very culpable defect either in faith or friendship; and there- fore beseemelh not christians and friends. If love teacheth us to mourn with them that mourn, and to rejoice with them that rejoice; can it be an act of rational love to mourn for them that are possessed of the highest ever- lasting joys? 7. God will not honor himself by one onK but by many ; he knoweth best when his work is done : when our friends have finished all that God intended them for when he put them into the world, is it not time for them to be gone, and for others to take their places, and finish their work also in their time ? God will have a suc- cession of his servants in the world. Would you not come down, and give place to him that is to follow you, when your part is played, and his is to begin? If David had not died, there had been no Solomon, no Jehoshaphat, no Heze- kiah, no Josiah, to succeed him and honor God VOL. n. R 274 Of Conversing vnth God in Solitude, in the same throne. You may as wisely grudge that one day only takes not up all the week, and that the clock striketh not the same hour still, but proceedeth from one to two, from two to three, &c. as to murmur that one man only continueth not, to do the work of his place^ excluding his successors. 8. You must not have all your mercies by one messenger or hand ; God will not have you con- fine your love to one only of hjs servants ; and therefore he will not make one only useful to you : but when one hath delivered his message and done his part, perhaps God will send you other mercies by another hand 5 and it belongeth to him to choose the messenger who gives the gift. And if you will childishly dote upon the first messenger, and say you will have all the rest of your mercies by his hand, or you will have no more, your frowardness more deserveth correction than compassion ; and if you be kept fasting till you can thankfully take, your food, from any hand that your Father sends it by, it i& a correction very suitable to your sin. 9. Do you so highly value your friends for God, or for them, or for yourselves, in the final consideration ? If it was for God, what reason of trouble have you, that God hath disposed of them according to his wisdom and unerring will? Should you not then be more pleased that God hath them, and employeth them in his highest service, than displeased that you want them ? Of Conversing with God in Solitude, 275 < But if you value them and love them for themselveSj they are now more lovely when they are more perfect; and they are now fitter for your content and joy, when they have them- selves unchangeable content and joy, than they could be in their sin and sorrows. But if you valued and loved them but for yourselves only, it is just with God to take them from you, to teach you to value men to higher ends, and upon better considerations; and both to prefer God before yourselves, and better to understand the nature of true friend- ship, and better to know that your own felicity is not in the hands of any creature, but of God alone. 10. Did you improve your friends while you had them ; or did you only love them, while you made but little use of them for your souls ? If you used them not, it was just with God for all your love to take them from you. They were given, you as your candle, not only to love it, but to work by the hght of it ; and as your garments, not only to love them, but to wear them; and as your meat, not only to love it, but to feed upon it. Did you receive their counsel, and hearken to their reproofs, and pray with them, and confer with them upon those holy truths that tended to elevate your minds to God, and to inflame your breasts with sacred love? If not, be it now known to you, that God gave you not such helps and mercies only r2 276 Of Conversing with God in Solitude. to talk of, or look upon and love, but also io improve for the benefit of your souls. 11. Do you not seem to forget both where you are yourselves, and where you must shortly and for ever live ? Where would you have your friends, but where you must be yourselves? Do you mourn that they are taken hence? Why, if they had staid here a thousand years, how little of that time should you have had their cam- pany ? When you are almost leaving the world yourselves, would you not send your treasure before you to the place where you must abide? How quickly will you pass from hence to God, where you shall find your friends that you lamented as if they had been lost, and there shall dwell with them for ever ! O foolish mourners ! would you not have your friends at home! at their home and your home, with their Father and your Father; their God and your God! Shall you not there enjoy them long enough? Can you so much miss them for one day, that must live with them to all eter^iity ? And is not eternity long enough for you to enjoy your friends in? Obj, But I do not know whether ever I shall there have any distinct knowledge of them, or love to thern, and whether God shall not there be so far all in all, as that we shall need or fetch no comfort from the creature. Answ, There is no reason for either of these doubts. For, L You cannot justly think that Of Conversing with God in Solitude, 277 the knowledge of the glorified shall be more confused or imperfect than the knowledge of natural men on earth. We shall know much more, but not so much less. Heaven exceedeth earth in knowledge, as much as it doth in joy. 2. The angels in heaven have now a distinct particular knowledge of the least believers; rejoicing particularly in their conversion, and being called by Christ himself " their angels." Therefore when we shall be equal to the angels, we shall certainly know our nearest friends that there dwell with us, and are employed in the same attendance. 3. -Abraham knew the rich man in hell, and the man knew Abraham and Lazarus : therefore -we sMl have as distinct a knov/ledge. 4. The two disciples knew Moses and Elias in the mount, whom they had never seen before: though it is possible Christ told them who they were, yet there is no such thing expressed : and therefore it is as probable that they knew them by the communication of their irradiating glory. j\Iuch more shall we be then illuminated to a olearer knowledge. 5. It is said expressly, 1 Cor. xiii. 10—12. that our present knowledge shall be done away only in regard of its imperfection ; and not of itself, which shall be perfected : *' When that which is perfect is come, then that which is in part shall be done away;'* as we put away ehildish thoughts and speeches, when we become 278 Of Conversing tvith God in Solitude, men : the change will be from '* seeirio- m a glass" to ** seeing face to face ;" and from *' knowing in part" to " knowing even as we are known." II. And that we shall both know, and love and rejoice in creatures even in heaven, not- withstanding that God is all in all, appeareth further thus.— 1 . Christ in his glorified humanity is a crea- ture: and yet there is no doubt but all his members will there know and love him in his glorified humanity, without any derogation from the glory of the Deity. 2. The body of Christ will continue its unity, and every member will be so nearly related, even in heaven, that they cannot choose but know and love each other. Shall we be igno^ rant of the members of our body; and not be concerned in their felicity with whom we are so nearly one ? 3. The state and felicity of the church here- after, is frequently described in scripture as con- sistent in society. It is a kingdom, the city of God, the heavenly Jerusalem: and it is men- tioned as part of our happiness to be of that society. Heb. xii. 22 — 24, &c. 4. The saints are called kings themselves: and it is said that they shall judge the world, and the angels (and judging in scripture is frequently put for governing : therefore, whether there will be another world of mortals which Of Conversing with God in Solitude, 279 they shall govern as angels now govern men ; or whether the misery of damned men and angels will partly consist in as base a subjection to the glorified saints, as dogs now have to men, or wicked reprobates on earth to angels ; or whe- ther in respect of both these together the saints shall then be kings, and rule and judge ; or whether it be only the participation of the glory of Christ, that is called a kingdom, I will not here determine ; but it is most clear that they will have a distinct particular knowledge of the world, which they themselves must judge ; and some concernment in that work. 5. It is put into the description of the happi- ness of the saints, that they shall come from the «east, and from the west, and shall sit down with Abraham, Isaac and Jacob, in the kingdom •of God. Therefore they shall know them, and take some comfort in their presence. 6. Love (even to the saints as well as unto God) is one of the graces that shall endure for ever. 1 Cor. xiii. It is exercised upon an im- mortal object (the image and children of the Most High) and therefore must be one of the immortal graces. For grace in the nature of it dieth not : and therefore if the object cease not, how should the grace cease, unless you will call its perfecting a ceasing? It is a state too high for such as we, and I think for any mere creature, to live so immedi- ately and only upon God, as to have no use for 280 Of Conversing with God in Solitude, any fellow creature, nor no comfort in them. God can make use of glorified creatures, in such .subserviency and subordination to himself, as shall be no diminution to his all-sufficiency or honor, nor to our glory and felicity. We must take heed of fancying even such a heaven itself, as is above the capacity of a creature ; as some very wise divmes think they have done, that tell us we shall immediately see God's essence (his glory being that which is provided for our intuition and felicity, and is distinct from his essence ; being not every where as his essence is ;) and as those do that that tell us because that God will be all in all, therefore we shall there have none of Our comfort by any creature. Though flesh and blood shall not enter into that kingdom, but your bodies will then be spiritual bodies, yet will they be really the same as now, and distinct from our souls ; and therefore must have a felicity suitable to a body glorified : and if the soul did immediately see God's essence, yet as no reason can conclude that it can see nothing else, or that it can see even created good, and not love it, so the body however must have objects and felicity fit for a body. Ohj. But it is said. If we knew Christ after the flesh, henceforth know we him no more. Ansiu. No doubt but all the carnality in principles, matter, manner and ends of our knowledge will then cease, as it is imperfection ; but that a carnal knowledge be turned into a Of Conversing with God in Solitude. 281 spiritual, is no more a diminution to it, than it is to the glory of our bodies, to be made Uke the stars in the firmament of our Father. OhJ. But then I shall have no more comtort in my present friends than in any other. Ansrc. 1. If you had none in them, it is no diminution to our happiness, if indeed we should have all in God immediately and alone. Z. C"t if'vouhave as much in others that you never kn;w before, that will not diminish any of your comfort in your ancient friends. 3. But it is most probable to us, that as there is a two-fold object for our love in the glorified samts ; one is their holiness, and the other is the relation ^vhich they stood in between God and us, bemg made his instruments for our conversion and salvation, so that we shall love samts in heaven in both respects : and in the first respect (which is the chiefest) we shall love those most that have most of God, and the greatest glory (though such as we never knew on earth;) and L the second respect we shall love those m. that were employed by God for our greatest ^°And that we shall not there lay by so much ,espect to ourselves, as to forget or d.sregarc our benefactors, is manifest, 1. In that we shal for ever remember Christ, and love him, and praise him, as one that formerly redeemed u., Ld washed us in his blood, and hath made us kino-s and priests to God: and therefore we may k3 282 Of Conversing with God in Solitude, also in just subordination to Christ, remember them, with love and thankfulness, that were his instruments for the collation of these benefits. 2. And this kind of self-love (to be sensible of good and evil to ourselves) is none of the sinful or imperfect selfishness to be renounced or laid by, but part of our very natures, and as inseparable from us as we are from ourselves. Much more, were it not digressive, might be said on this subject; but I shall only add, that as God doth draw us to every holy duty by shew- ing us the excellency of that duty ; and as per- petuity is not the smallest excellency ; so he hath purposely mentioned that love endureth for ever (when he had described the love of one another) as a principal motive to kindle and increase this love. And therefore those that think they shall have no personal knowledge of one another, nor personal love to one another (for we cannot love personally, if we know not personally) do take a most effectual course to destroy in their souls all holy special love to saints, by casting away that principal or very great motive given them by the Holy Ghost. I am not able to love much where I foreknow that I shall not love long. I cannot love a comely inn, so well as a nearer dwelling of my own, because I must be gone to-morrow. Therefore must I love my Bible better than my law books, or physic books, &c. because it leadeth to eternity. And therefore I must love holiness in myself and others, better Of Conversing with God in Solitude. 283 than meat and drink, and wealth and honor, and beauty and pleasure ; because it must be loved for ever, when the love of these must needs be transitory, as they are transitory. I must pro- fess, from the very experience of my soul, that it is the belief that I shall love my friends in heaven, that principally kindleth my love to them on earth : and if I thought I should never love them after death, and consequently never love them more, when this life is ended, I should in reason number them with temporal things, and love them comparatively but a little ; even as I love other transitory things (allowing for the excellency in the nature of grace.) But now I converse with some delight with my godly friends, as belieying I shall converse with them for ever, and take conifort in the very dead and absent, as believing we shall shortly meet in heaven : and I love them, I hope, with a love that is of a heavenly nature, while I love them as the heirs of heaven, with a love which I expect shall there be perfected, and more fully and for ever exercised. 12. The last reason that I give you, to move you to bear the loss or absence of your friends, is, that it gives you the loudest call to retire from all the world, and to converse with God himself, and to long for heaven, where you shall be separated from your friends no more. And your forsaken state will somewhat assist you to that solitary converse with God, which it calls 284 Of Conversing with God in Solitude. you to.— But this brings us up to the third part of the text. *' And yet I am not alone, because the Father is with me." Doct. When all forsake us, and leave us (as to them) alone, we are far from being simply alone,; because God is with us. He is not without company, that is with the king, though twenty others have turned him off. He is not without light that hath the shining sun, though all his candles be put out. If God be our God, he is our ail, and is enough for us : and if he be our all, we shall not much find th^ want of creatures while he is with us. For 1. He is with us, who is every where, and therefore is never from us ; and knoweth aH the ways and projects of our enemies; being with them in wrath, as he is with us in mercy. 2. He is with us who is almighty, sufficient to preserve us, conquerable by none ; and there- fore while he is with us, we need not fear what man can do unto us: for they can do nothing but what he will: no danger, no sickness, no trouble or want can be so great as to make it any difficulty to God to deliver us when and how he please. 3. He is with us who is infinitely wise, and therefore we need not fear the subtilty of ene- mies ; nor shall any of his undertaken works for his church or us miscarry for want of foresight, or through any oversight. We shall be preserved even from our own folly, as well as from our Of Conversing with God in Solitude. 285 enemies' subtilty : for it is not our own wisdom that our greatest concernments do princioally rest upon, nor that our safety and peace are chiefly secured by; but it is the wisdom of our Great Preserver. He knoweth what to do with "s, and what paths to lead" us in, and what is best for us in all conditions. And he hath pro- mised to teach us, and will be our sure infallible guide. 4. He is with us who is infinitely good, and therefore is only fit to be a continual delight and satisfaction to our souls: that hath nothhio- inhirato disaffectus, or discourage us : whom we may love without fear of overlovino-; and need not set any bounds to our love, the^obiect of it being infinite. 6. He is with us, who is most nearly related to us, and most dearly loveth us; and therefore will never be wanting to us in any thing th.t is fit for us to have. This is he that is with us when all have left us, and as to man we are alone ; and therefore we may well say that we are not alone. Of this I shall say more anon in the application. Quest. But how is he with us ? Ansio. 1 . He is with us not only in his essential presence as he IS every where, but as by his gracious fatherly presence. We are in his family, attending on him, even as the eye of a servant is to the band of his master : we are always with him, and (as he phraseth it himself in the parable, Luke xv ) 286 Of Conversing with God in Solitude, all that he hath is ours, that is, all that is fit to be communicated to us, and all the provisions of his bounty for his children. When we awake, we should be still with him ; when we go abroad we should be always as before him : our life and works should be a walking with God. 2. He is always with us efficiently to do us good ; though we have none else that careth for us, yet will he never cast us out of his care, but biddeth us cast our care on him, as promising that he will care for us. Though we have none dse to provide for us, he is always with us, and our Father knoweth what we want, and will make the best provision for us. Matt. vi. 32, 33. Though we have none else to defend us against the power of our enemies, he is always with us to be our sure defence : he is the rock to which we fly, and upon which we are surely built. He gathereth us to himself as the hen gathereth her chickens under her wings. Matt, xxiii. 37. And sure while love is thus protecting us, we may well say that the Father himself is with us. Though in all our wants we have no other to supply us, yet he is still with us to perform his promise, that no good thing shall be wanting to them that fear him. Though we may have none else to strengthen and help us, and support us iu our weakness, yet he is always with us, whose grace is sufficient for us, to manifest his strength in weakness. Though we have no other to teach us, and to resolve our doubts, yet he is with us Of Conversing with God in Solitude, 287 that is our chiefest master, and hath taken us to be his disciples, and will be our light and guide, and will lead us into the truth. Though we have none else to be our comforters, in our agony, darkness or distress ; but all forsake us, or are taken from us, and we are exposed as Hagar with Ishniael in a wilderness ; yet still the Father of all consolations is with us, his Spirit who is the comforter is in us : and he that so often speaketh the words of comfort to us in his gos- pel, and saith " Be of good cheer ; let not your hearts be troubled, neither be afraid," &c. will speak them (in the season and measure which is fittest for them) unto our hearts. Though all friends turn enemies, and would destroy us, or turn false accusers, as Job's friends, in their ignorance or passion ; though all of them should add affliction to our affliction, yet is our redeemer and justifier still with us, and will lay his restraining hand upon our^ enemies, and say to their proudest fury " Hitherto and no further shalt thou go." He is angry with Job's accusing friends, notwithstanding their friendship and good meaning, and though they seemed to plead for God and godliness against Job's sin : and who shall be against us while God is for us? or who shall condemn us when it is he that justi- fieth us ? Though we be put to say as David, Ps. cxlii. 4, " I looked on my right hand, and beheld, but there was no man that would know me: refuge failed me; no man cared for my 288 Of Conversing tvlth God in Solitude, soul :" yet we may say with him, ver. 5 and 7, *' I cried unto thee, O Lord: I said, thou art my refuge, and my portion in the land of the living. Bring my soul out of prison, that I may praise thy name : the righteous shall com- pass me about; for thou shalt deal bountifully with me." 2, 3. ** I poured out my complaint before him; I shewed before him my trouble: when my spirit was overwhelmed within me, then thou knewest my path: in. the way wherein I walked, have they privily laid a snare for me." Thus *' God is our refuge and strength, a very present help in trouble." Ps.xlvi. 1. " Therefore should we not fear, though the earth were removed, and though the mountains were car^ ried into the midst of the sea: though the waters thereof roar, and be troubled," &c. ver. 2, 3. Though as David saith, Ps. xU. 5—9. *' Mine enemies speak evil of me; when shall he die, and his name perish? And if he come to see me, he speaketh vanity : his heart gather- eth iniquity to itself; when he goeth abroad he telleth it: all that hate me whisper together against me : against me do they devise my hurt. An evil disease, say they, cleaveth fast unto him : and now that he lieth, he shall rise up no more : yea, my own familiar friend, in whom I trusted, that did eat of my bread, hath lift up his heel against me." Yet we may add as he, ver. 12. *' And as for me, thou ijpholdest me in mine integrity, and settest me before thy face Of Conversing mth God in Solitude. 289 for ever." Though as Ps. xxxv. 7, &c. *' With- out cause they have hid for me their net in a pit, which without cause they have digged for my soul." 11. *' And false witnesses did rise up : they laid to my charge things that I knew not J they rewarded me evil for good." 15, 16. " In my adversity they rejoiced, and gathered themselves together: the abjects gathered themselves toge- ther against me, and I knew it not; they did tear, and ceased not : with hypocritical mockers in feasts: they gnashed upon me with their teeth." 20. " For they speak not peace ; but they devise deceitful matters against them that are quiet in the land." Yet ver. 9. ^' My soul shall fee joyful in the Lord; it shall rejoice in his salvation." 10. *' All my bones shall say, Lord, who is like unto thee, who deliverest the pooy from him that is too strong for him; yea, the poor and the needy from him that spoileth him?" Though friends be far off, *^ the Lor4 is nigh to them that are of a broken heart ; an4 saveth such as be of a contrite spirit. Many are the afHictions of the righteous ; but the Lord delivereth him out of them all." Ps. xxxiv. 18, 19. ** The Lord redeemeth the soul of his servants ; and none of them that trust in him shall be desolate." ver. 23. Therefore ^* I will be glad and rejoice in his mercy; for he hath considered my trouble, and hath known (and owned) my soul in adversity; and hath not sliut me in the hand of the enemy. When my 290 Of Cowcersing with God in Solitude. life was spent with grief, and my years with sighing : my strength failed because of mine iniquity, and my bones were consumed : I was a reproach among all mine enemies, but especially among my neighbours, and a fear to mine ac- quaintance: they that did see me without fled from me. I was forgotten, and as a dead man out of mind : I was like a broken vessel. I heard the slander of many: fear was on every side: while they took counsel together against me, they devised to take away my life. But I trusted in thee, O Lord: I said, thou art my God: my times are in thy hand: deliver me from the hand of mine enemies, and from them that persecute me. Make thy face to shine upon thy servant : save me for thy mercies sake. O how great is thy goodness, which thou hast laid up for them that fear thee ; which thou hast wrought for thenx that trust in thee before the sons of men ! Thou shalt hide them in the secret of thy presence from the pride of man ; thou shalt keep them secretly in a pavilion from the strife of tongues." Ps. xxxi. Thus God is with us when men are far from us, or against us ; his people find by happy experience that they are not alone. Because he is nigh them, evil shall not come nigh them, unless as it worketh for their good. He is their hiding place to preserve them from trouble : the great water-floods shall not come nigh them; he will compass them a,bout with songs of deliverance. Ps. xxxii, 6, 7. 0/ Conversing with God in Solitude, 291 3. And as God is with us thus relatively and 'efficiently, so also objectively for our holy con- verse. Wherever our friends are, God is still at hand to be the most profitable, honorable and delightful object of our thoughts. There is enough in him to take up all the faculties of my soul. He that is but in a well furnished library may find great and excellent employment for his thoughts many years together; and so may he that liveth in the open world, and hath all the visible works of God to meditate upon : but all this were nothing, if God were not the sense of books and creatures, and the matter of all these noble studies. He that is alone, and bath only God himself to study, hath the matter and sense of all the books and creatures in the world, to employ his thoughts upon. He never need to want matter for his meditation, that hath God to meditate on: he need not want matter of discourse (whether mental or vocal) that hath God to talk of, though he have not the name of any other friend to mention. All our affections may have in him the highest and most pleasant work. The soul of man cannot have a more sweet and excellent work than to love him : he wanteth neither work nor pleasure, that in his solitude is taken up in the believing contemplations of eternal love, and of all his blessed attributes and works. O then what happy and delightful converse may a believer have with God alone! He is always present. ^9^2 Of Cowcentng with God in Solitude. and always at leisure to be spoken with ; and always willing of our access and audience : he hath no interest cross to our felicity, which should move him to reject us (as worldly great ones often have). He never misunderstandeth us, nor chargeth that upon us which we were bevet guilty of. If we converse with men, their mistakes, and interests, and passions, and insuf- ficiencies, do make the trouble so great, and the benefit so small, that many have become thereby weary of the world, or of human society, and have spent the rest of their days alone in desert places. Indeed so much of God as appears in nien, so much is their converse excellent and jdeli^-i^ful; ape} theijr's is the best that have most of God. But there is so much of vanity, and self, and flesh, and sin, in the most or all of us, as very much darkeneth our light, ancj dampeth the pleasure, and blasteth the fruit of our societies and converse. O how oft have I been solacisd in God, when I found nothing but deceit ai^d darkness in the world ! How oft hath he comforted rne, when it was past the power of man! How oft hath he relieved and delivered me, when all the help of man was vain ! It hath been my stay and rest, to look to him, when the ^creature hath been a broken staff, and deceitful friends have been but as a broken tooth, or a foot that is out of joint, (as Solomon speaketh of confidence in an unfaithful man in time of Iroiible. Frovr x^v. ?9.) Verily as the world Of Conversing with God in Solitude, 293 were but an horrid dungeon without the sun, so it were a howling wilderness, a place of no considerable employment or delight, were it not that in it we may live to God and do him ser- vice, and sometime be refreshed with the lio-ht of his countenance, and the communications of his love. But of this more anon. Use 1. We see our example, and our encou- ragements. Let us now as followers of Christ, endeavour to imitate him in this, and to hve upon God, when men forsake us, and to know that while God is with us, we are not alone, nor indeed forsaken while he forsakes us not. I shall, 1. Shew you here negatively, what you must not do. 2. Affirmatively, what you must do; for the performance of your duty in this imitation of Christ. 1. You must not make this any pretence for the undervaluing of your useful friends ; nor for your unthankfulness for so great a benefit as a godly friend : nor for the neglect of your duty in improving the company and help of friends : two is better than one : the communion of saints, and help of those that are wise and faithful, is a mercy highly to be esteemed. And the under- valuing of it, is at least a sign of a declining soul. 2. You must not hence fetch any pretence to slight your friends, and disobhge them, or neg- lect any duty that you owe them, or any means therein necessary to the continuation of their friendship. 294 Of Conversing with God in Solitude, 3. You must not causelessly withdraw from human society into solitude. A weariness of converse with men, is oft conjunct with ^ wea- riness of our duty: and a retiring voluntarily into solitude, when God doth not call or drive us thither, is oft but a retiring from the place and work which God hath appointed us : and consequently a retiring rather from God, than to God. Like some idle servants, that think they should not work so hard, because it is but worldly business, and think their masters deal not religiously by them, unless they let them neglect their labor, that they may spend more time in serving God : as if it were no serving God to be faithful in their master's service. 1 deny not but very holy persons have lived in a state of retirement from human converse : in such cases as these it may become a duty, 1. In case of such persecution as at present leaveth us no opportunity of serving or honoring God so much in any other place or state. 2. In case that natural infirmity or disability or any other accident shall make one less service- able to God and his church in society than he is in solitude. 3. In case he hath committed a sin so heinous and of indelible scandal and reproach, as that it is not fit for the servants of Christ any more to receive him into their local communion, though he repent: (for as to local communion, I think, such a case may be.) Of Conversing with God in SoUlude. 295 4. In case a man through custom and ill company be so captivated to some fleshly lust, as that he is not able to bear the temptations that are found in human converse ; but falleth by them into frequent heinous sinning : in this case the right hand or eye is rather to be parted with, than their salvation. And though a mere restraint by distance of temptations and oppor- tunities of sinning, will not prove a man sanc- tified, nor save the soul that loveth the sin and fain would live in it; yet, 1. Grace may some- time appear in the strength and self-denial which is exercised in the very avoiding of temptations, when yet perhaps the person hath not strength enough to have stood against the temptation if it had not been avoided. And, 2. The distance of temptations, and opportunity of serious and frequent consideration, may be a means to help them to sincerity that want it. 5. In case a man by age or sickness find him- self so near to death, as that he hath now a more special call to look after his present actual pre- paration, than to endeavour any more the good of others ; and find withal, that solitude will help him in his preparations, his society being such as would but hinder him. In these five cases I suppose it lawful to retire from human converse into solitude. But when there is no such necessity or call, it usually proceedeth from one of these vicious distempers : 1. From cowardice and fear of 296 Of Conversing loith God in Solitude. sufFerinof, when the soldiers of Christ do hide their heads, instead of confessing him before men. 2. From a laziness of mind and weariness of duty : when slothful unprofitable servants hide their talents, pretending their fear of the auste- rity of their Lord. It is easier to run away from our work, than do it : and to go out of the reach of ignorance, malice, contradiction and ungodli- ness, than to encounter them, and conquer them by truth and holy lives. So many persons as we converse with, so many are there to whom we owe some duty : and this is not so easy as it is to over-run our work, and "to hide ourselves in some wilderness or cell, w^hilst others are fight- ing the battles of the Lord. 3. Or it may pro- ceed from mere impatience : when men cannot bear the frown, and scorns, and violence of the ungodly, they fly from sufferings, which by patience they should overcome. 4. Or it may come from humour and mutability of mind, and discontent with one's condition : many retire from human converse to please a discontented passionate mind; or expecting to find that in privacy, which in public they could not find, nor is any where to be found on earth. 5. And some do it in melancholy, merely to please a sick ima- gination, which is vexed in company, and a little easeth itself in hving as the possessed man among the tombs. 6. And sometimes it proceedeth from self-ignorance, and an unhumbled state of a soul : when men think much better of them- Of Conversing with God in Solitude, 297 selves than others, they think they can more comfortably converse with themselves than with others ; whereas if they well understood that they are the worst or greatest enemies, or trou- bles to themselves, they would more fear their own company than other men's : they would then consider what proud, and fleshly, and worldly, and selfish, and disordered hearts they are like to carry with them into their solitude, and there to be annoyed with from day to day : and that the nearest enemy is the worst, and the nearest trouble is the greatest. These vices or infirmities carry many into solitude; and if they live where popish vanity may seduce them, they will perhaps imagine, that they are serving God, and entering into perfection, when they are but sinfully obeying their corruptions; and that they are advanced above others in degrees of grace, while they are pleasing a diseased fancy, and entering into a dangerous course of sin. No doubt but the duties of a pubHc life are more in number, and greater in weight, and of more excellent conse- quence and tendency (even to the most public good, and greatest honor of God) than the duties of privacy or retirement. Vir bonus est commune honum. — A good man is a common good. And (saith Seneca) " Nulla essent communia nisi pars illorum pertineret ad singulosJ' If every one have not some share or interest in them, how are thev common? Let me add these few considerations, VOL. II. s 298 Of Conversmg with God in Solitude, to shew you the evil of voluntary unnecessary solitude. 1. You less contribute to the honor of your Redeemer, and less promote his kingdona in the world, and less subserve his death and office^ while you do good but to few, and live but almost to yourselves. 2. You live in the poorest exercise of the grace of charity ; and therefore in a low undesirable condition. 3. You will want the communion of saiats, and benefit of public ordinances (for I account not a college life a solitary life :) and you will want the help of the charity, graces, and gifts of others, by which you might be benefitted. 4. It will be a life of smaller comfort, a& it is a life of smaller benefit to others. They that do but little good (according to their ability) must expect but little comfort. They have usually most peace and comfort to themselves, that are the most profitable to others. " Ao?i potest quisquam bene degere qui se tantiAm intuetnr: alteri vivas opartet, si tibi vis vivere.*' Sen. — " No man can live well, that looketh but to himself: thou must live to another, if thou wilt live to thyself." O the delight that there is in doing good to many ! None knoweth it that hath not tried it: not upon any account of merit; but as it pleaseth God, and as goodness itself is amiable and sweet; and as we receive by communis Of Conversing toith God in Solitude. 299 catirio^ ; and as we are under promise ; and as charity makes all the good that is done to another to be to us as our own! 5. We are dark, and partial, and heedless of ourselves, and hardly brought or kept in acquaintance with our hearts ; and therefore have the more need of the eye of others: and even an enemy's eye may be useful, though malicious ; and may do us good while he intends us evil: saith Bernard *^ Malum quod nemo videt nemo arguit: uhi autem non timet ur reprehenso?\ securus accedit tentator ; licentius perpeiratur iniquitas" — '* The evil that none seeth, none reproveth: and where the reprover is not feared, the tempter cometh more boldly, and the sin is committed the more licentiously." It is hard to know the spots in our own faces, when we have no glass or beholder to acquaint us with them. Saith Chrysostome, *' Solitude is velamen om- ?num vitiorum — the cover of all vices." In company this cover is laid aside, and vice being more naked, is more ashamed. It is beholders that cause shame; which solitude is not acquainted with : and it is a piece of impe- nitency not to be ashamed of sin. 6. And we are for the most part so weak and sickly, that we are unable to subsist without the help of others. Sen. " Nemo est ex imprudentibus qui relinqui sibi debet" — " unwise men (or in- fants, or sick-like men) must not be left to themselves." And God hath let some impo- s2 300 Of Conversing with God in Solitude, tency, insufficiency, and necessity upon all, that should keep men sociable, and make them acknowledge their need of others, and be thank- ful for assistance from them, and be ready to do good to others, as we would have others do to us. He that feeleth not the need of others, is so unhumbled as to have the greater need of them. 7. Pride will have great advantage in private, and repentance great disadvantage, w^hile our sins seem to be all dead, because there is not a temptation to draw them out, or an observer to reprove them. " Tam diu patiens quisquam sihi videtur <3f humilis, donee nuUius hominum consortia eommiscetur; ad naturam pristinam reversurus qiium interpellaverit cnjusUbet occasionis commotio," inquit Cassiamis — " Many a man seems to him- self patient and humble, while he keeps out of company ; who would return to his own nature if the commotion of any occasion did but pro- voke him." It is hard to know what sin or grace is in us, if we have not such trials as are not to be found in solitude. 8. Flying from the observation and judgment of others, is a kind of self-accusation ; as if we con- fessed ourselves so bad as that we cannot stand the trial of the light. *' Bona conscientia turbum odvocat : mala in soUtudine anxia est Sf sollicita: SI honesta sunt qua facis, omties sciant: si turpia, quid refert neminem scire: cum iu scias! O te mii^erion si contemnis hunc testem:"" inquit Senecu^ Of Conversing with God in Solitude* 301 That is, " A good conscience will call in the crowd" (or witnesses, not caring who seeth): " a bad conscience is anxious and solicitous even in solitude : if they be things honest which thou dost, let all men know ; if they be dishonest, what good doth it thee that no man else knoweth it, when thou knowest it thyself! O miserable man, if thou despise this witness !'* Something is suspected to be amiss with those that are always in their cham- bers, and are never seen. Tell not men that you cannot bear the light: it is he that doth evil that hateth the light, lest his deeds should be reproved. 9. Solitude is too like to death, to be desiraf ble : he liveth that doth good ; and he is dead that is useless. *' Fivit is qui multis usait est: vivit is qui sentitur: qui vero latit ant ^ tor pent, mortem mam antecesserint /' inquit Sen. — " He liveth that is profitable to many : he liveth that is observed or perceived: but they that lie hid and drowsy do anticipate their death." And it is the most culpable death, and therefore the worst, to have life and not to use it. 10. A life of holy communion is likest unto heaven, where none shall be solitary, but all as members of the heavenly Jerusalem, shall in har- mony love and praise their maker. These reasons seem to me sufficient to satisfy you that no man should choose a solitude with- out a special necessity or call : nor yet should it 302 Of Conversing with God in Solitude, be taken for a life of greater perfection, than a faithful serving of God in public, and doing good to more. I shall now come to the affirmative, and tel! you for all this, that If God call us into soli- tude, or men forsake us, v^^e may rejoice in this, that we are not alone, but the Father is with us. Fear not such solitude, but be ready to improve it, if you be cast upon it. If God be your God, reconciled to you in Christ, and his Spirit be in you, you are provided for solitude, and need not fear if all the world should cast you off. If you be banished, imprisoned, or left alone, it is but a relaxation from your greatest labors; whiclk though you may not cast off yourselves, you may lawfully be sensible of your ease, if God take off your burden. It is but a cessation from your sharpest conflicts, and removal from a multitude of great temptations. And though you may not cowardly retreat or shift yourselves from the fight and danger, yet if God will dispense with you, and let you live in greater peace and safety, you have no cause to murmur at his dealing. A fruit tree that groweth by the high-way side, doth seldom keep its fruit to ripeness, while sa many passengers have each his stone or cudgel to cast at it : Seneca could say " Nuuquam a turha mores qiios extuli refero : aliquid ex eo quod composui turhatur ; aliquid ex his qva fugavi redit : inimica est multorum conversation* ** I never bring bring home well from a crowd the manners which Of Conversing mth God in Solitude. 303 I took out with me : something is disordered of that which I had set in order : something of that which I had banished doth return : the conversation of many I find an enemy to me." O how many vain and foolish words corrupt the minds of those that converse with an ungodly world, when your ears and minds who live in solitude, are free from such temptations! You live not in so corrupt an air as they ; you hear not the filthy ribald speeches, which fight against modesty and chastity, and are the bellows of lust ; you hear not the discontented complain- ing words of the impatient ; nor the passionate provoking words of the oflfended; nor the wranghng quarrelsome words of the contentious; nor tlie censorious, or slanderous, or reproachful words of the malicious, who think it their inte- rest to have theii* brethren taken to be bad, and to have others hate them, because they them- selves hate them; and who are as zealous to quench the charity of others, when it is destroyed in themselves, as holy persons are zealous to provoke others to love, which dwelleth and ruleth in themselves. In your solitude with God, you shall not hear the lies and malicious revilings of the ungodly against the generation of the just: nor the subtle cheating words of heretics, who being; themselves deceived, would deceive others of their faith, and corrupt their lives. You shall not there be distracted with tl^e noise and cla- mours of contending uncharitably^ professors of 304 Of Conversing with God in Solitude. religion, endeavouring to make odious first the opinions, and then the persons of one another : one saying, here is the church, and another, there is the church : one saying, this is the true church government, and another saying, nay, but that is it : one saying, God will be worship- ped thus, and another, not so, but thus or thus : you shall not there be drawn to side with one •against another, nor to join with any faction, or be guilty of divisions : you shall not be troubled v/ith the oaths and blasphemies of the wicked, nor with the im.prudent miscarriages of the weak; with the persecutions of enemies, or the falling out of friends : you shall not gee the cruelty of proud oppressors, that set up lies by armed violence, and care not what they say or do, nor how much other men are injured or sufier, so that themselves may tyrannise, and their wills and words may rule the world, when they do so unhappily rule themselves. In your soli- tude with God, you shall not see the prosperity of the wicked to move you to envy, nor the adversity of the just to be your grief i you shall see no worldly pomp and splendour to befool you, nor adorned beauty to entice you, nor wasting calamities to afflict you : you shall not hear the laughter of fools, nor the sick man^s groans, nor the wronged man's complaints, nor the poor man's murmurings, nor the proud man'"s boastings, nor rfie angry man's abusive ragings. As you lose 'tire lielp of your gracious friends, so Of Conversing with God in Solitude . 305 you are freed from the fruits of their peevishness and passions; of their differing opinions and ways and tempers ; of their inequality, unsuit- ableness, and contrariety of minds or interests ; of their levity and inconstancy, and the powerful temptations of their friendship, to draw you to the errors or other sins which they are tainted with themselves. In a word, you are there half delivered from the vanity awd vexation of the world ; and were it not that you are yet un- delivered from yourselves, and that you take distempered corrupted hearts with you, O what a felicity would your solitude be ! But, alas, we cannot overrun our own diseases, we must carry with us the remnants of our corrupted nature ; our deadness, and dulness, our selfishness and earthly minds, our impatience and discontents ; and worst of all, our lamentable weakness of faith and love and heavCsnly-mindedness, 'diid our strangeness to God, and backwardness to the matters of eternal life. O that I could escape these, though I were in the hands of the cruellest enemies ! O that such a heart could be left behind ! How gladly would I overrun both house, and land, and honor, and all sensual de- lights, that I might but overrun it! O where is the place where there is none of this darkness, nor disaffection, nor distance, nor estrangedness from God ! O that I knew it ! O that I could find it ! O that I might there dwell ! though I gijiould never more see the face of mortals ; nor s3 306 Of Conversing with God in Solitude, ever hear a human voice, nor ever taste of the delights of flesh! Alas, foolish soul! such a place there is, that hath all this and more than this : but it is not in a wilderness, but in para- dise, not here on earth, but above with Christ \ And yet am I so loth to die ? yet am I no more desirous of the blessed day, when 1 shall be unclothed of flesh and sin ? O death, what an enemy art thou even to my soul ! By affi'ighting me from the presence of my Lordj and hindering my desires and willingness to be gone, thou wrongest me much more, than by laying my flesh to rot in darkness. Fain I would know God, and fain I would more love him and enjoy him : but O this hurtful love of life ! O this unreasonable fear of dying, detaineth my desires from pressing on to the happy place where all this may be had ! O wretched man that I am, who shall deliver me from this body of death! this carnal unbelieving heart, that sometime can think more delightfully of a wilderness than of heaven ; that can go seek after God in desert solitude, among the birds and beasts and trees, and yet is so backward to be loosed from flesh that I may find him and enjoy him in the world of glory I Can I expect that heaven come down to earth ! and that the Lord of glory should remove his court, and either leave the retinue of his celestial courtiers, or bring them all dowi> into this drossy world of flesh and sin, and this to satisfy my fleshly fooHsh mind! Or can I Of Conversing with God in Solitude, 307 expect the translation of Enoch or the chariot of Elias? Is it not enough that my Lord hath conquered death, and sanctified the passage, and prepared the place of my perpetual abode ! Well! for all this, though a wilderness is not heaven, it shall be sweet and welcome for the sake of heaven, if thence I may but have a clearer prospect of it: and if by retiring from the crowd and noise of folly I may but be more composed and better disposed to con- verse above, and to use my faith (alas ! my too weak languid faith) until the beatifical vision and fruition come. If there may be but more of God, or readier access to him, or more heart* quickening flanies of love, or more heart-com- forting intimations of his favour, in a w ilderness than in a city, in a prison than in a palace, let that wilderness be my city, and let that prison be my palace, while I must abide on earth. If in solitude I may have Enoch's walk wdth God, I shall in due season have such a translation as shall bring me to the same felicity w^hich he enjoyeth: and in the mean time as well as after, it is no incommodity, if by mortal eyes I be seen no more. If the chariot of contemplation will in solitude raise me to more believing affec- tionate converse with heaven, than I could expect in tumults and temptations, it shall reconcile me unto solitude, and mak$ it my paradise on earth, till angels instead of the chariot of Elias, shall convey me to the pre- 308 Of Convening with God in Solitude, sence of my glorified Head, in the celestial paradise. Object, But it is grievous to one that hath been used to much company, to be alone. Answ. Company may so use you, that it may be more grievous to you not to be alone. The society of wasps and serpents may be spared ; and bees themselves have such stings as make some that have felt them think they bought the honey dear. But can you say you are alone while you are with God ? Is his presence nothing to you ? Doth it not signify more than the company of ail men in the world? saith Hierome, " Sapiens fiunquam solus esse potest: habet enim secum omnes qui sunt, 8f qui fuerunt boni —