Three treatises, being the substance of sundry discourses

THE Principal Interest OR THE Propriety of Saints in God DISPLAYED In several Discourses upon MICAH 7.7. My GOD will hear Me.

CHAP. I.

Interest in God the true Spring of Consola∣tion. How it is Propriety with Community. Best, because God is best by a Confluence of all Excellencies.

THE Church was now sad, and there was cause enough, for God frown'd upon her; If she look'd upward, she saw God displeased; if downward, there was no∣thing but violence, one devouring another

with the tongue and with the hand: And therefore she makes her retreat unto God; [Therefore,] because men are so injurious, so false, so treacherous, therefore I'le look to the Lord.

It's an excellent spirit which is in the Saints, that the world knows not of; they make such Therefores, such Conclusions as the world is not acquainted with: The froward man says, Therefore I'le do so too; the politick man says, Therefore I'le be wise, and look to my self; the good man says, Therefore I'le look to the Lord. Observe how the evils of this world put the Saints upon the improvement of their power with God, and how the sight of propriety in God gives strength and life to the spirits of Saints; I'le look up, I'le wait for the God of my Salvation, my God will hear me. That which I am to speak to then, is,

That the sight of God, as our God, is that which lifts up our heads and chears our hearts against all discouragements, and carries us through all difficulties, and what∣soever is dismall: When a man can say, God is mine, that man shall live when no∣thing else lives.

I'le give you some few Foundations of this.

The first thing I'le instance in, is, That

this propriety of the Saints is a propriety with community; there is much in that: In 1 Cor. 1.2. Unto the Church of God which is at Corinth, sanctified in Christ Jesus, call∣ed to be Saints, with all that call upon the Name of Jesus Christ our Lord, both theirs and ours. The force of this lies thus; That which serves for most is best: The Sun is better then a Tapor; because that serves all, the other serves but one, or a few: A Spring is better then a Cistern, because all my drink of that, but few of the other. That which all want is best; Universal want ar∣gues that thing which we need to be uni∣versally good. That may be wanting to one man, which another wants not: A Mariner may want a rudder, or a sail, which others want not; but all men want bread: That thing is good to him, but this is good to all. This Propriety therefore being with Community, to wit, that God is not my God alone, but of all the Saints in Heaven and in Earth, and of all the Angels; this shews, that a Propriety and Interest in God is the best Propriety: Hence it is, that the Saints having their portion in such an one are so refreshed, and their comforts much advanced, because they know that others drink of the same River of Life together with them.

Secondly, This Propriety is in that which is best, by a Confluence of all excel∣lent things: As for example, Love, Good∣ness, and Kindness, there is none like that which is in God; here it is transcendent: You may reason so, not only from what God is, an infinite Being, but from what God doth. Look on those high operations of his Wisdom and Power, you shall see they are clear demonstrations of his Goodness; the most excellent things have flowed from thence; Pardon of sin, Peace that passeth all understanding, and everlasting life; these have flowed from this Good∣ness. God in his Love hath gone to the ut∣most to set it out; He never intended so full a demonstration of his Power, as of his Love; Therefore though he hath not gone to the utmost of his Power, yet he hath gone to the utmost of his Love: It's Love that passeth knowledg, all knowledg, Eph. 3.19. It's possible to imagine how some things in the Creation might have shewn forth more of the Power of God, as if he had made men equal power with An∣gels, &c. But it's not devisable, which way there should be a greater demonstration of his Love, then he hath shewn; partly in what is the enjoyment of his Saints in this world, but principally in that which he

hath promised in the other. Now where the greatest Goodness and Love is, an In∣terest in that Person is most precious and excellent. There is in God a descending Love: You shall seldom find, that love in a child carries that worth and excellency in it, as the Love of a Father doth; because descending love chiefly seeks the good of another, ascending love seeks our own good: The love of God greater, because descending love.

Further, There is not only Goodness and Love in God, but Wisdom also for the man∣aging of these; this adds to the Propriety. The best Prince may not have wisdom enough to know all his Subjects: but God knows all his, as Christ saith, Joh. 10. I know my sheep, and am known of them. He that tells the stars, and calls them all by their names, knows every one of his, and their cases; he knows what fears, what wants, what pressures, what straits they are in: The Lord knows how to deliver the righ∣teous out of all their troubles, 2 Pet. 2.9. Again, He is present with all his; all things in the world are confined and limited, God only is every where: The Sun reacheth to the whole Hemisphere; But Gods Power is infinite, and himself omnipresent; He fills Heaven and Earth, He is not confin'd

to any place, or limited within any bounds; Therefore to have a Propriety or Interest in this God, must needs be a very great Re∣freshing and Consolation.

CHAP. II.

Interest in God of a perfect extent to all in God. Gods love lasts, is not broke off by offences, is not hindered by distance. In∣terest in God effectual to all good ends. Di∣vine friendship not burdensom.

THe Propriety that the Saints have in God is perfect; I mean, it extends throughout to all that God is. Among friends and acquaintance this is the Law, their friendship reacheth to some things, not to all; but the Interest of the wife and children reacheth to the full compass of the husbands estate: Much more our Propri∣ety in God reacheth to all that God is. As the Law of Communion between the Fa∣ther and the Son was this, John 17.10. All mine are thine, and thine are mine: So is the Law of the Interest between Christ and his people; 1 Cor. 3. ult. All things are yours, because all is Christs. If there be enough in God for the spirits of just men

made perfect, whose capacities are greater then ours; if there be enough in God for Angels, whose capacities are greater then theirs; if there be enough in God for Jesus Christ, whose capacity is yet far wider; if there be enough in God for God himself; then there must needs be satis∣faction to a man: If he can say, that God is his God, he needs no more, this will con∣tent and fill his spirit.

Fourthly, This Propriety is that which will hold out. All our interest in men and things is very fleeting, experience shews it; the Anchor comes home again, because the ground was not firm: All friends are but like flowers in the hand, they are mine now, anon they are good for nothing, and are no bodies. You have this given as a reason, why we should not trust in Princes, in Psal. 146. Because they pass away, and their thoughts perish: What ever they intended and had contrived for your good, all dye with them. The Israelites that found favor in Egypt for Josephs sake, suffered when an∣other Pharaoh arose that knew not Joseph. But if our friends live, nothing is more common then to have an eclipse and a damp brought upon the love of friends. But Christ loves to the end; and if he loved his people when he was in this world,

how much more doth his love continue now he is in the other world? Because here his love met with many difficulties, but there he hath nothing hard to do; his work lies plain and easie before him. The affections of men are subject to a natural, I may call it an unnatural, mutability, which is not only a torment to others, but to themselves; for that man that changeth his heart, suffers as well as he from whom his heart is changed: and this is help'd on by many things.

1. By offences that ripen and quicken that fickle mutability of this poor, frail, mortal, changeable creature, Man; You shall have him now like the Sun in his full shining, and anon some cloud of offence darkens all his love: We were the unhap∣piest creatures that could be, if God should be so to us; but he hath expressed himself in Isai. 55.7. that he will abundantly pardon, and that he will multiply pardons.

2. Distance many times takes off the edg of love and friendship among friends, friends oftentimes dye one to another while they live: The child sometimes is forgotten of his Father, and the wife of her husband: But the eye of God is ever upon us, and we cannot but be satisfied in his love, whose eye is ever fixt upon us; as

you have his promise in the last of Mat∣thew, Lo I am with you always to the end of the world.

3. There is a love that is fastened only by a short relation, as between the Master and the servant, and those that are in a Bro∣therhood for a time; when the term of years is out, that relation ceaseth: But it is not so between Christ and the Saints.

In the fifth place. This Propriety that the people of God have in him is most ef∣fectual, because there is neither want of love nor power in God. In Isai. 48.14. All ye assemble your selves and hear; which among them hath declared these things? the Lord hath loved him; he will do his pleasure on Babylon, and his arm shall be on the Caldeans. Whether we understand it of his love to his people, or of his love to Cyrus, it is not much material as to the setting forth the efficacy of this Propriety. If we under∣stand it of his love to Cyrus, who perhaps was yet a stranger to God, that notwith∣standing this, he would do so great things, as he had spoken, for him; how much more effectual will his love be to those to whom he is engaged by relation? He will stick at nothing, because his love is so great; no offences shall hinder, because he hath engaged to pardon: You are sure to

speed when you come to God; they that see this their Propriety in him, therefore must needs rejoyce.

Sixthly, This Propriety in God is not onerous and burdensom. Indeed our relati∣ons to men, and our propriety in them, is oftentimes costly; and not without charge can we either preserve or act our friendship toward them: We usually lose by recei∣ving; A man accepts a benefit, and loseth his liberty, as a wise Heathen once said. A man by his engagement is put oftentimes upon hard services; he is made to do eve∣ry thing, that receives every thing; the more you take from a friend, the more he is discharged, and he things he owes you the less, and that you owe him the more: But indeed whatsoever God doth, is an engagement upon him to do more for you. Expressions of friendship from friends come many times mingled with much bit∣terness, harshness, and rigidness; But when God dischargeth the part of a Father and a Friend, he doth it like himself, it comes pure, like water out of a pure fountain, no sadness, no bitterness mingled with it; He doth it with all his heart; as in Jer. 32.41. I'le rejoyce over them to do them good, and with my whole Heart, and with my whole Soul. Oh when kindness comes so, it comes

sweetly! What refreshing is it then to Be∣leevers in all their conditions to look upon divine Love, that's sweet, and clear, and pure? All these joyn'd together make but one head of Arguments from that Excel∣lency that is in God.

CHAP. III.

Saints engaged to live upon God by the Law of Nature, Love, and Judgment. Spiri∣tual Relation is mutual. True Resignation hath Conscience with Love. A divine Power in and over Saints. The grace and peace of Saints furthered as they mind their Interest in God.

ANother Argument is this, We have nothing else to live upon; we must either live here, or no where: If we live not upon what we have in God, we are dead men, for God is our life. The life of every creature is maintain'd proportiona∣bly by a threefold Law.

1. Some by the Law of Nature: so fishes live not but in the water, and beasts in their pastures, and cannot live in the Sea: And indeed there is something of the di∣vine new nature in Christians; they must

live in God, or they dye.

2. There is the Law of Love: The child loves the mother above all women, though it may be there be many better▪ the Lord hath placed the life of the child in the mo∣ther: how much more the life of a Chri∣stian in himself? for there is no love like that love.

3. Life is cut out by the Law of Reason and Judgment, by which men chuse their portion, upon which they feed, and upon which they make their lives. This way no∣thing but God is eligible to a good man; He saith, some other things serve for other uses, but not to live on. Nothing but God can be made our own, nothing out of God is properly our own, but our sins: How can a man say that is his own, which he can∣not command and hold? Nothing can be made full enough, strong enough, answer∣able to our desires, but God: Hence it is that a good man lives in God, because he can live no where else; Though he make use of his bed to sleep on, of his meat to re∣fresh him, and do as others do in the use of these things, yet he would be a very dead man, worse then a man layd in the grave, if his life were not in God.

I would exhort you then, [Ʋse] that you would thus live in God; it is a riddle to

the world, but a truth to Saints, and that which their Souls can witness to: The world knows no other life then friends, estate, and such like enjoyments; the Saints know that there is no life in these; they live another life which the world knows not of. Live this life, that is, make this to be the strength, reason and rule of all your walkings, to be the pillar and prop of your Souls, whereon you may lean and rest; make this your ultimate rest, that after all the troublesom turnings and tossings of this world you may take rest here, in this peace of God which passeth all underestanding, that you may say as David in Psal. 34. He was in trouble; but, saith he, I trusted in the Lord, and said, O Lord, thou art my God; and this was all to him against all trouble: They seek my life, and make me a derision; but I said, O Lord, thou art my God. Two things I premise in this Exhortation.

1. That you make your Interest in God sure, that you may be able to say without fear and trembling, thou art my God.

This Interest is mutual; if God be yours, then you are his; He is yours by gift of himself to you, and you are his by gift of your selves to him: Remember the day when, how, and by what act you did give your selves to God: Have you put

by your selves, and all your sinful propen∣sions, dispositions, and resolutions? Have you layd an absolute denyal upon them, never more to observe them, much less to serve them? And have you resolved that you will have no purposes or desires but such as are according to God? Be sure if you cannot say you are his, you cannot say he is yours: You may please your selves indeed with fancies, and vain imagi∣nations of that which is not; but know this, that such a kind of Contract with God as we speak of, hath evidence in it; It's not a cold and liveless acting, but there is pow∣er and efficacy in it. These two things will be of power in that man that hath in truth given himself to God.

1. Conscience with Love; Conscience without Love hath very much power in it, but Conscience with Love is very potent: Indeed Conscience will tell thee, O man, thou hast given thy self to God, therefore thou shouldst walk as his: And Love will take thee aside, and sound the same alarum in thine ears too, but more effectually.

2. A second thing is the power of God in them and over them; There is a power of God in such: You have received, saith the Apostle, the spirit of power, 2 Tim. 1.7. This is the difference between the relation

that is between God and his people, and all other relations: This relation conveys the Spirit of God into men. The husband and wife that are never so closely knit, cannot convey their spirits one to another; the husband may wish that his wife were wise and meek, but he cannot give her such a spirit: But the relation between God and his people always works a communica∣tion of spirit; the Spirit of God is given to them.

Besides, There is a power of God over such, because he sees that there is a great power against them: They are kept by the power of God through faith unto Salvation. Certainly if you have not such a Consci∣ence joyned with Love, and find not such a power of God watching over you, and the Spirit of God guiding you, you are none of his.

Another thing to be premised is this, That a Christians life, whether we consi∣der the life of peace, or the life of holiness, depends much upon his minding of his In∣terest in God. The Apostle in Hebr. 2. tells them, they had lost much of the life of Christianity; how came that? because they had forgotten the Exhortation that spake to them as unto Children. And in Prov. 2.27. Who forsakes the guide of her youth, and

forgets the Covenant of her God. The latter is the cause of the former; because she for∣gets the Covenant of her God, therefore she forsakes the guide of her youth.

You have need to seek much in God; your sins are many, your dangers great, you know it well enough: You have this encouragement, Whatsoever you go for, you knock at the right door; whatsoever you ask, you ask that which is as much your own, as any thing you enjoy: God hath made over himself to you, in becom∣ing yours; He hath said he will be your God: All particular promises are but streams from this Spring, and branches from this Root. Your Interest is larger then Heaven and Earth; Heaven and Earth are nothing to God: Therefore if God be yours, you have more cause to re∣joyce, then if he had made you actual and sole Possessors of Heaven and Earth. In the world they that have little of their own, comfort themselves that they have something in their friends; such a Lord, such a Duke is their friend: So if you have not much in this world, comfort your selves in this, that God is your God. The Lord thought this enough to comfort his people with, when they were afflicted and tossed with tempests: He that takes not

comfort in this, either knows not what God is, or denies what he professeth to know. Live by Faith; or as some render these words in Psal. 37. Feed on Faith. When you come to God, you come not to ask a title, but to plead a title; you come not to ask any thing that was not your own before, but you come to ask the possession of it. You cannot ask more then he is in∣tended to give you: He takes more con∣tentment in giving (I do not say then you can take in asking, though that be much, but) then you can have in enjoying. The Propriety you have in God is by a Media∣tor; so that he by whose means you come by this Propriety, hath all things put into his hand, and he is in stead of God to you; as it is said of Joseph, that he was in stead of God to his Brethren. He that hath obliged us to be whatsoever we can to those that are ours, hath much more obliged himself to be all that he can for us. Christ was made so great, not for his own sake, but for our sakes; if he be set on the Throne, it is for our sakes: What shall we need to fear, when we come to ask any thing of him? He stands more obliged to us, then we can be to ours; because it is easier for him to do what his place calls upon him for, then it is for us; for the engagement is strongest,

where the performance is easiest; and be∣cause we are dearer to him, then ours are to us; the dearest child is not so dear to its mother, as we are dear to him: and the hurt that would come to those that are be∣loved of God, if he should fail them, is greater then can come to children by the neglect of their parents. Again, The honor that Christ hath engaged is of infi∣nite more concernment: If a father be un∣natural, that is a stain upon him; but what is a spot of dishonor upon a piece of dirt? But if the Prince of Glory should be un∣natural, this would highly reflect dishonor upon him. How may we walk with con∣fidence and security, and account our selves richer then Princes, and stronger then Armies? Though all this, nothing concerns those that stand out, and are as strangers and aliens, that will call God Father whether he will or no, that are not taught it from above, but have learned it of themselves. If a man cannot call God his Father and his God upon good grounds, what a miserable state is that man in? He is nothing, he hath nothing, and there is nothing between him and ever∣lasting misery, but a moment of time: He goes up and down pleasing himself with vain shews, pleasing himself with painted

Butterflies; but hath nothing to live on, he is utterly unprovided for Eternity.

CHAP. IV.

Saints have not only the Portion, but the Spi∣rit of Children. Ingenious walking greatly requisite in those who pretend Interest in God. God more easily pleased with his people then with others. Tastes of Gods sweetness are obligatory. Careless walking weakens hope in prayer.

[Ʋse. 2d] IF the sight of our Interest in God be the life of Saints, then let those who plead an Interest in God walk worthy of it: It is precious, for it is their life; it is worth all that is required of you: That which God calls for at your hands, takes nothing from your happiness, but adds much to it. It is the Apostle's exhortation, Col. 1.10. Walk worthy of the Lord unto all pleasing. Let me propound to your Considerations a few things, to put you on to this.

First, You are deeply obliged to please God, and thereby to walk worthy of him; for being in so near relation to him, you have not only the portion, but the spirit of children: Because you are sons, therefore he

hath sent the Spirit of Adoption into your hearts, Gal. 4. Other relations, because they want strength, are not always beautified and sweetened with a convenient spirit: The relation of a husband cannot commu∣nicate a meek spirit to his wife, nor the re∣lation of a parent to the child, because of their impotency; their will is strong, but their hand is short: But God in that graci∣ous relation wherin he stands unto his own, gives them a Spirit like unto himself, that so he may have Children answerable to himself and to his Will: In Rom. 8.9. If any man have not the Spirit of Christ, he is none of his. He that is joyned to the Lord, saith the Apostle, 1 Cor. 6.7. is one Spirit. As persons conjoyned in marriage are one flesh, so he that is married to the Lord, that is brought into that near relation unto him, is one Spirit; they are one in their af∣fections, propensions, dispositions, and de∣signs. As we say of a multitude, they are of one heart and of one spirit when they conspire in one: so God and his people are one Spirit, because they center in one; he in governing them, and they in subjection and subordination to him, so one, as things ruled and the Rule is one. This argument the Apostle urgeth in 2 Tim. 1.7. God hath not given us the Spirit of Fear, but of Power,

Love, and of a Sound Mind. He had in the words before exhorted to this, Therefore, saith he, I put thee in remembrance, that thou stir up the gift of God that is in thee, by the putting on of my hands: But Timothy might say, How can I do that? Why, saith the Apostle, we have received not the spirit of fear, but of power. It is a time of danger indeed, and a hard work to preach the Go∣spel in such days as these; but he that is gifted and fitted by Christ to that work, hath received a spirit of courage and power, by which he is able to mannage the things that he hath received of God.

Then I say, having received the Spirit of children, the obligation lyes the stron∣ger upon you to walk as children. This is a Rule; The more proportionably a man hath received strength and ability to his work, the more he is bound to it: there∣fore the more of the Spirit you have re∣ceived, the more you are obliged. And this Spirit of Christ in his people acts ac∣cording to its primitive original Pattern; as it wrought in Christ, so it will work in you according to your proportion. This moving will be strong, because it moves upon the highest grounds, that which is most taking and prevailing; it moves up∣on hopes and sense of eternal life. If you

walk not so as to please God, you walk with much frowardness of heart, and your sin is the greater. It's true, though you have received this Spirit, yet there is much of the spirit of this world in your hearts; but this is our duty and our work, not to suffer the better Spirit to be quel'd and damp'd by the other.

But yet again, that you may see it more fully, remember, if you please not God, you act against your own Interest and ad∣vantage, for your life is bound up in the favor of God; when you therefore act a∣gainst God, you act against your selves. The Apostle useth such an argument in Ephes. 5. where he exhorts husbands to love their wives, for no man ever hated his own flesh: He means this, that they being one, the husband cannot cease to love his wife, but he loseth so much of his own life, because they are one; therefore cross∣ness and untowardness between them strikes them dead.

In unequal relations the inferior is more dependant, and so should be more subor∣dinate: In the relation between the father and the child, the child is the lower part, and lives more upon the father, and there∣fore ought to live more according to the Father, according to his Will, or else he

acts against himself, he offends his father to his own hurt: And the goodness of Su∣periors is of greater influence and force, then that of Inferiors: Take a child in the goodness of a child, be it never so high, that cannot work so much to the good of the father, as the goodness of the father doth for the child.

The love, goodness and mercy of God, who is infinitely greater then we, is of un∣speakable influence to our good, and there∣fore to be tendered and preserved. Sin in the nature of it is a violation of the Law, that is, of the Will of God; the effect of sin is a provocation of wrath and anger: Hence it is that the Wise-man speaks so in Prov. 8. He that sins against me, wrongs his own Soul: He offers violence, he spoils his own Soul, he becomes a robber of him∣self. The nature of sin aims at the destruc∣tion of that against which it is set, although it do not attain this effect, because of the power of him against whom it is; for it's a denying of all that God is, as that he is infinitely wise, infinitely good, &c. There∣fore the Apostle speaks of some in Tit. 1.16. that profess they know God, but in works they deny him; how is that? that is, by their works they declare that they do not acknowledg him as he is. Men therefore

that seek not to please God, do no other∣wise then as if men in a Ship should with Axes, or such like Instruments, seek to cut holes in the Ship wherein their lives lie. To act therefore against God, is to act most desperately against our own good; and by this we see how we are engaged to please him.

Again, take this in, that God will more easily be pleased with his people then with others, therefore they are the more bound: He takes that well from some hands, that will not pass from others: It is true, we are all under one Law and Rule, God did not destroy the Law by taking his people into a Gospel state, but established it; nay, the Law binds more then it did before, only as the binding power of it is encrea∣sed, so the rigor of it is abated, that is, the terms of obedience required are changed: God said before, If you do not this and this, and every thing to the height of it, you shall dye: but he doth not hold his people to those terms now that we are reconciled to him; all is due that is commanded: but he accepts of what we can perform; so that here is the difference: The Law speaks to one sort, to those that are in the flesh, that are out of Christ, as in Gal. 3.10. Cursed is every one that continueth not in all things

written in the Law to do them. To the other sort, whom God accepts in Christ, he speaks as in 2 Cor. 8.12. He accepts accord∣ing to what a man hath, if there be a willing mind. Now if less will pass with God, and be well taken from thine hand then from others, thy sin is greater then others, if thou dost it not.

Further, You are engaged much, be∣cause you have had tastes of the sweetness of walking with God. This is that which made that aggravation of their sin, which God hath said he will not forgive; Heb. 6. That they had tasted of the powers of the world to come: But it's a greater engage∣ment to have a taste of God himself, then to have a taste of the things of God; to have a taste of that excellency and good∣ness that is in him, is far a greater bond then to taste of all his favors.

Nay, you have had a taste of the bitter∣ness of wandering from God, and neglect∣ing him; witness the blows and stripes of your own spirits, and the frowns of God upon you: How hath your unwary walk∣ing led you into a wilderness of darkness and fears? and will you yet sin thus against God? Have you not said in those dismal days, as in Hos. 2.7. I'le return to my first husband, for then it was better with me then

now? And have you given your selves to God again and again, and do you now neglect him? Will you not endevor to fulfil your promises? Mark how God carried himself to his people that neglect∣ed him, Jer. 2.20. Of old time I broke thy yoke, and burst thy bonds, and thou saidst, I will not transgress; thou saidst thou wouldst not, but thou didst; for under every green tree, and upon every high hill thou wanderest, playing the harlot: Yet I planted thee a noble vine; How then art thou turned into the de∣generate plant, of a strange vine unto me? It is a dangerous thing to break promise with God; he will plead your own words against you. That then is one main Con∣sideration, why such as plead an Interest in God should labor to walk in all pleasing to him, from that Engagement that lies upon such to God.

A second Consideration is this, Other∣wise you will weaken the comfort of your hope and expectation in prayer. How can you rationally, with any satisfaction to your own spirits, expect that God should fulful your will, that are not willing to ful∣fil his? How dis-ingenious and base is it for a man to wish in his heart, that God would act so as to please him, when in the mean time he is not careful to please God?

It doth horribly impose upon God, it ar∣gues a most vile and base spirit; it imposes upon Gods Wisdom, upon his Goodness, and indeed upon all that God is: and God takes it very ill to be thus dealt with; as he expresseth himself, Mic. 3.11. The heads thereof judg for reward, and the Priests teach for hire, and the Prophets divine for mony; yet they lean upon the Lord, and say, Is not the Lord among us? none evil can come upon us. What followed? Therefore Zion for your sakes shall be plowed like a field. God will not be so put off. This sin borders upon that in Deut. 29.20. If any man say, I shall have peace, though I walk after the imagina∣tions of mine own heart; my wrath and jea∣lousie shall smoke against that man, and I will strike out his name from under Heaven. You come to me, saith God, and say, O Father, arise and save us, in Jer. 5.3. but you do all the evil against me that you can; or, as some read it, you do evil, and you can; or, and you prevail: that is, Whereas be∣fore I told you how ready I was to do you all good, you have now so tempted me and provoked me with your sins, as to pre∣vail with me to resolve to give you over. This sin was that which bred in David such discouragement to come to God, that he had rather stay till his bones waxed old

through roaring, then go to God; this is that guile of heart, which he speaks of in Psal. 32.2, 3. Against this it was that Sa∣muel reasoned with the people in 1 Sam. 12. That after all their former evils they should not depart from God. Take heed therefore of such a state, lest you fall into those evils that the Conscience of unholy walking will bring you into.

CHAP. V.

Saints Interest is through great Condescen∣sion. Conjunction of God and his people very intimate. A Priviledg restored, and how, by Jesus Christ.

3. A Third Consideration is, the Nature of your Interest in God: I'le set it before you in a few Expressions.

First, He is one that is above you, great∣er and higher then you are. Now the Law in unequal relations is this, That he which is of the strongest side, be a relief; that he that is of the weaker side, be subject; if therefore you walk not in obedience, you do what in you lies to destroy your Inte∣rest, to make God not to be yours: for in Mal. 1.6. saith God, If I be a Father, where

my fear? If I be a Master, where is my ho∣nor? As if he should say, I cannot reckon my self a Father to you that do not fear me, nor a Lord to you that do not honor me; therefore if I be a Father, and if I be a Lord to you, where is my fear? and where is my honor? And upon this reason he speaks to them in the first of Hosea, Lo∣ammi, you are no more my people. This is the utmost misery the Creature is capable of, to be in a state of separation from God. Wo to them, saith God, in the day when I de∣part from them, in Hos. 9. Indeed all woes lie in that woe, as all evils lie in that evil of departing from God. Of other relations some are natural; but that relation between God and us, is of will, from grace; we are his now, we were not; but he hath chosen us, called us, renewed us, and adopt∣ed us. In relations the better side hath often need of the weaker; Kings need their Subjects, and cannot be without them: But God had no need of us; he is so far above us, that he doth not stand in need of us, or any thing in the whole Creation. My goodness extends not to thee, O God, saith David in Psal. 16.

It's an happiness to have an Interest in one greater then our selves; an Interest in a Begger is of no worth, because he is of no

power; but Interest in a Prince all men seek: Therefore in Psal. 33. it's said, Bless∣ed are the people whose God is the Lord; and blessed are the people whom he hath chosen for his own inheritance.

And as our Relation is thus to one above us, so our Interest is the best and nearest that can be in God. God was free to let out his love to every thing as he pleased; all Creatures have an Interest in him, ex∣cept such who have been expelled and ex∣terminated. In a Kingdom every Subject hath an Interest in the Prince; but those of his family, especially those of his blood, his children, have the best Interest in him. The Interest that the people of God have in him, is the highest, and the nearest, the noblest Interest, that such Creatures are capable of: In Psal. 148. ult. They are a people near unto him: Near, not only in re∣spect of employment, but in respect of affec∣tion; they are in God. They are called a peculiar people, Tit. 2.14. So in Exod. 19.15. Though all the Earth be mine, yet you are my Treasure. We might have had the Interest of servants, and truly that had been much for us; we had reason to say as the Prodigal, We are not worthy to be called thy Sons, make us as thine Hired Servants: But now he hath set us so near to himself,

as we could not be nearer; this should much oblige us to him.

Again, It is a renewed Interest: The Propriety we had in God was lost; but as he said in mercy concerning Jerusalem, Zech. 2.12. I have chosen Jerusalem again, so he hath said concerning us, I have chosen them again, and taken them in the second time. We were afar off, as the Apostle speaks, Ephes. 2.12. but now we are made nigh. That may be said of us, which the father spoke of his prodigal child, Luke 15.24. This my son was dead, but he is alive; he was lost, but is found. Our state of righteousness is by regeneration, by renovation and reception; we were cut off, but we are planted again into the Tree of Life: Therefore now to neglect God, is the greater sin. In Judg. 4. it is said, That after God delivered them from the yoke of the Ammonites and the Moabites, they sinned again; and that is set down as an aggravation of their sin. And for us, after pardon, and after reconcilia∣tion, after reception into grace and favor, not to please God, is a sin of an higher na∣ture then the sin of the world.

Further, Concerning the nature of our Relation to God, look upon the Cause of it; it is by Jesus Christ: We are made near in him, saith the Apostle, Ephes. 2.13.

and that by a strange way.

1. God contrives an Attonement to be made by Christ for us.

2. Then God contrives a Match be∣tween Christ and us, that we might be∣come one with him, and so become one with the Father. And upon this Reason Christ spake those words in John 20.17. Now I ascend to my Father, and to your Fa∣ther; to my God, and your God. Not to take care to please, is a token of one afar off: It's a mark of those wretched ones men∣tioned in 1 Thes. 2.15. that they please not God.

Take but this in too, viz. the Effects of this Interest; All your former sins are done away, and all good is become yours: All things are yours, saith the Apostle, 1 Cor. 3. ult. Whatsoever you ask is yours: In Joh. 14.13. Whatsoever you ask the Fa∣ther in my Name, I'le do it.

CHAP. VI.

God content to be ours, though we had dis∣owned him, and depraved our selves. Gods Interest in us chargeable to him. God owns not all, but some. Peculiar frowns upon those which walk unworthy of God.

4. A Fourth Consideration is this, The Nature of Gods Interest in us.

1. It's an Interest that hath suffered vi∣olence: There was a great violation made, and much dishonor cast upon it; for God was rejected and cast off by us. In the pri∣mitive Apostacy, the whole nature of Man cast him off quickly, and upon a small temptation; and since that every one of us in our own persons have often cast him off, and denyed him when he hath pleaded his own right, and have said, he should not bear rule over us: This might have set him against us, and the rather, because our offence was not acknowledged by us, we bore it away stifly: God found us in this state, We were enemies in our minds by evil works; or, by our minds on evil works, Col. 1.21. If a woman depart from her husband, and be married to another, will he receive her again? saith God in Jer. 3. Yet he hath re∣ceived

us, though we have offered violence to that Interest which he had in us upon all accounts. The Angels did thus indeed, but God never pardoned them, when he reached forth his hand to the lost World, 2 Heb. 16. He did not take hold of them, he took hold of man, to bring him unto repent∣ance, and so to bring him back again to his first Estate. If the greater force the lesser, the lesser is pitied; if the lesser force the greater, every one wonders at him, and condemns him. Oh what condemnation is this worthy of, that the Creature should force the Creator! and deny God that made him to be his God! And yet this we have all done.

Again, It's an Interest that hath suffer∣ed detriment and loss: We are not what we were, when we were first his. At first we were a glorious structure, as we came out of his hands: But since we gave our selves to other Lords, there is nothing but darkness and confusion, and what ever is vile and unlovely in us. You are degenerated, saith God, into a strange vine unto me, Jer. 2.20. [Strange,] that is, not only new, or what it was not; but [strange,] that is, one that I know not, that I approve not: as we use to say when we are offended with one, You are a strange man; that is, not

according to mine expectation or desire. So we were gone into a condition strange to God, yet he hath taken us in again. If a servant run from his Master, and when he is become poor, blind, lame, deformed, and altogether diseased, shall find re-admit∣ance; what an act of grace is this? This is our case; we went from God when we were well, and are become altogether de∣praved, deformed, and in an absolute con∣trariety unto God. The Father took in the Prodigal when he had spent all; he gave him indeed a goodly portion, but he mis-spent it, and mis-spent himself; yet he re∣ceived him again as a Son: So God hath dealt with us; therefore this should be an engagement upon us to please God.

Again, It is an Interest with charge: The Prodigal when he returned had nothing to live on, but must live on his Fathers alms: When God took us in again we had no∣thing, we must wholly live upon him.

Again, It is an Interest by free choyce: God takes in not all, but some; and what mercy is it that any of us should be of that some, if any of us should make any of that few which God hath restored to favor?

One Consideration more is this, that God will have it so: If God be your God, he calls for this, that you be careful to

please him; he will make you to do it. It is a most absurd thing to dream of such a state of grace, that gives licentiousness, to walk in sinful inordinate affections contra∣ry to God: it's against the Wisdom, Goodness and Power of God; and he having Power in his hand will never suf∣fer it.

Three things God will do to those that please him not.

1. He will suspend the sweetness of his pre∣sence, which you have expressed in the words of that good Prophet, 2 Chro. 15.2. He went out to meet Asa, and said unto him, Now hear thou me, and all Judah and Benja∣min, The Lord is with you, while you are with him; and if you seek him, he will be found of you; but if you forsake him, he will forsake you.

A second thing is a denyal of success to you: What you hope for, shall be blasted; what you desire, shall be broken; that which you fear, shall come upon you. Thus God dealt with this King Asa; because to shun War he swerved from God, and took a wrong course, therefore, saith God, thou hast done very foolishly; henceforth thou shalt have War.

A third thing is, that he will deny such the testimony of his favor; for want of which

David in Psal. 51. so complains, looking upon himself as a man spiritless and for∣saken.

CHAP. VII.

The Absolute Necessity of Interest in God. God is either with or against his Creatures. Whosoever hath not God, hath no true In∣terest in any thing.

THat which I shall next speak to in a few words, is this; That every one would look after the getting of an Interest in God: And then that you would clear up this Interest to your own Souls, that you may be able to say, My God will hear me.

Labor for an Interest in God: Nothing is more necessary: for it is not here as it is in other cases; if you cannot have one man to be your friend, you may be without him; though he will not be for you, he will not be against you: God stands not neuter in any state of indifferency towards his Creatures, either he is with them, or against them; and to have God against us, is the greatest evil that can be. Two ways this will vex and torment the spirit.

1. In respect of the sight of the excel∣lency that God is: If that be hid from our eyes now, know that a day of Revelation is coming, when God shall shew forth him∣self in his Glory, and then he will appear to be what he is, when there is no more hope left for the enjoyment of him. Do not turn that into the greatest misery, which in its own nature is the most attrac∣tive worth, the most refreshing comfort and true happiness, that is, God. The en∣joyment of God in Heaven makes that life, that high life, that eternal life: It must needs therefore be death, the worst of death, all death, to have him against us.

But it is not only the Contemplation of his Nature, the sight of what he is, that shall afflict; but his Power shall be visibly put forth against such as have neglected him; and he will act against those that did not act toward him, and seek to get an In∣terest in him: Where he saith not, Come ye blessed, he will say, Go ye cursed into everlast∣ing fire.

Besides this, Remember that we are made for this end, to have an Interest in God, and converse with him; we were naturally and originally designed to this; now if we at∣tain not our end, we are lost. We many times make things for such ends as they do

not reach; but if they cannot serve one end, they may serve for another: but if you attain not this end, you attain nothing, you are lost. When God made thee first, he made thee in a capacity for the enjoy∣ment of himself; that capacity remains, but nothing can fill it up but himself: So that the spirits of men shall roar and weary themselves to Eternity in restless motion after that which they cannot attain. It is true; as the Prodigal when he was gone from his fathers house made a shift to live on husks and such trash for a time, so do many now; but the day will come, when God will take these husks away from you, wives, children, pleasures and estates, and what ever it is that gives you some re∣freshment in this world; and then you will be left worse then nothing, you shall neither have God nor the world.

Yea, such a necessity there is to look af∣ter this, that you have indeed no true inte∣rest in any thing till you get a•• Interest in God, though you think you have: That man that hath not God, hath nothing; it is most sure; for he is under sentence: A condemned man loseth all his estate. Men will perswade themselves they are Lords, and that they have this, and they have that; but indeed they have nothing: what they

have, is but prisoners allowance; something is allowed to condemned men till the stroke comes: and this is the case of all men that have not God for their God.

Know also, that a man is not said to have any interest in any thing that doth not add something to him, if it be not something that contributes to his well-being. A man doth not reckon his sickness, diseases, pains, and such evils and miseries to be his; interest in these things no man accounts of, it is unhap∣piness: Whatsoever adds not to a man, stands for a cypher, is nothing: Interest in nothing, is nothing. That which we claim Interest in, must have some good in it to give out unto us. But now the real good of a man is no way promoted by any thing, while he lives without God in the world. It is the priviledg of Saints, that all things work together for their good, Rom. 8.28. And it's as true otherwise, that nothing works for the good of those that love not God. Children and estate may tend to the goodness of one mans condition; there may be good work∣ing out of them to one man, and yet may prove to the hurt of another; as the best good may be evil to this or that man: to a man that is under the Curse, all turns to bit∣terness and death. The truth is, that which kills life, doth less hurt the senses then that

which only destroys the peace and rest of a man. A man feels more by a stroke some∣times, then he doth by a Consumption or an Apoplexy. That which destroys most ef∣fectually, is oftentimes least felt; and there∣fore what men feel not, because of their out∣ward enjoyments, they consider not, they lay not to heart: But if God be your God, then all is yours, 1 Cor. 3. Then comes an In∣terest in all. As he that marries the heir be∣comes Lord of the estate; servants, and cattel, and lands are his, he commands all the family: So if God be our God, the whole Creation becomes ours. Men come to have much by coming to God: The A∣postle gives some account of this in Heb. 12. where he saith, We are come to Mount Zion, to the City of the living God, to an innumerable company of Angels, to the spirits of just men made perfect, &c. We come to all these, to communion with these, when God becomes ours. We begin therefore at the wrong end, when we seek any thing in this world, and seek not God first; for saith Christ, Mat. 6.33. Seek first the Kingdom of God, and all these things shall be given to you. When therefore you seek estates, and the accommodations of this life, and do not indeed seek to make God yours, you act very crosly to your own good.

There is a simple necessity to look after this; for besides what hath been said, you all live and are in a state of absolute depend∣ance upon God, who hath the power of life and death: we are all in his hands; and that Key by which he shuts, and none can open, you shall see put forth one day, when you shall know what a loss it is to miss an Interest in him, who hath all power in Hea∣ven and in Earth. That's one thing which should make us serious to get an Interest in God, that it's simply necessary.

CHAP. VIII.

Interest in God most attainable. Goodness and Fulness the Springs of Communication. Desire easily and with most success revealed to God. Poor, strangers, impotent persons not bar'd from God, as from men. Interest in God incomparable in the enjoyment.

A Second Argument is, That it is an In∣terest most attainable; for it is Good∣ness and Fulness by which we come to have Interest in any thing; these are the Springs of all Communication between one and an∣other; and where these are greatest, there is a wider door opened, a fuller, easier and

sweeter entrance into Communion, and the enjoyment of each other. It's the nature of goodness to be communicative; and the more goodness, the more ready to communicate. Look through the whole Creation, and you shall find it so, that as any Creature is more noble and excellent, so it is the more hospi∣table and bountiful, the more ready to give out it self. The Sun, the Air, the Sea, how li∣beral are they? Things of a more confin'd and straitened nature, are but like a small Cottage, into which one or two, or a few may enter; but it cannot give habitation to many: But as Creatures abound in the goodness of God and his fulness, they be∣come like a stately Palace, that gives open, ready, and liberal entertainment to many. Now God is greatest in all Excellencies, and therefore his Propensions to Mercy and Goodness towards his Creatures are un∣speakably, unconceiveably greater, then any Propensions in the Creature can be.

In these two Glories God infinitely tran∣scends all Creatures, in the glory of his Be∣ing, and the glory of his Working. Nothing more sets out God and exalts him, then his readiness to do good, and communicate himself to his Creatures. He hath said, It's a more blessed thing to give then to receive. In∣deed it's sometimes a more blessed thing to

give, then to have and enjoy. Take one that hath great power to do good, and no love, what is he but like a meer Iron Chest, a Foun∣tain sealed? Now God is most ready to do good; it's his glory. It's said in Prov. 19.23. That the desire of a man is his kindness. [The desire of a man,] that is, that which is most to be desired, the most precious thing in a man, that thing which makes him desire∣able, that renders him glorious and beauti∣ful, is his kindness; that he is a kind man: such an one wears a Crown and Garland up∣on his head. This Crown God wears above all; the desire of God is his kindness. And to make it yet more apparent, that an Inte∣rest in God is most attainable, Consider,

That by which we come to have an Inte∣rest in another, is usually the manifestation of our desire, with the tender of our love and affections to him; and this is best done, and with most efficacy, with God: for the breathings and operations of a mans spirit lie more open to him, then to any creature. One may wish good-will to another, and may want skill to make his mind known; but you cannot have an ingenuous and hear∣ty wish in your Souls, O that God were my God! but he hears it, and knows it; He hears spirits, and reads spirits, as we do words. In Psal. 138.9. My groanings are not

hid from Thee. If thou lovest God, and thine heart be towards him, he needs no Interpre∣ter or Spokes-man to tell him what thine heart is. The Apostle saith, He knows the meaning of the spirit: When it can but sob and sigh within it self, O that God were my God! he knows the meaning of that lan∣guage, Rom. 8.22. When Christ asked Peter, Lovest thou me? Lord (saith he) thou knowest that I love thee.

Add to this, That there cannot be that assurance of speeding upon the manifestati∣on of our spirits to any, as there is with God. I may make my mind known to another for the enjoyment of his friendship, yet I may fail and come short of it: but now if I come to God with an ingenuous and sincere desire to have God to be my God, I shall not fail in that. You seek many things in vain; but God never frustrates his poor people in their desires after him; He crosseth them in many of their other desires, but never in that: If he be so good that he satisfies the desire of all things, of every living creature, as in Psal. 146. much more will he satisfie desires after himself; for these are from his best love, they spring from his own bosom, and he'l be sure to bless them, they shall at∣tain their end.

Other desires may be satisfied with other

things; if you cannot have one thing, ano∣ther thing may serve you in its stead; if a man cannot have this friend, he may have another: But we must either have Gods love and his friendship, or we dye for ever. He hath engaged himself, that those that thirst after him, shall never go without him; the word stands upon record, the Lord Je∣sus Christ spake it from his Father, Blessed are they that hunger and thirst after righteous∣ness, for they shall be satisfied, in Mat. 5. And let him that thirsteth come, in Revel. 22. In∣deed these desires are given not only to be as a byass or principle of motion in our Souls after God, but are planted in our Souls as indubitable pledges of his love, and of his habitation there. Other things are first desired, and then obtained; but God is first ours, before he be desired. Divine love works downward, it begins in Heaven; and that Communion that is wrought be∣tween God and us, begins in himself and from himself: He loves first, and speaks first; and our love is but the answer of his love: If we can say to God, Lord, I am thine, this is but the eccho of what he hath said first, I am thine. So in Zech. 13. latter end, I will say (saith God) Thou art my people, and they shall say, Thou art my Father. Oh, this assurance of obtaining mercy with God for

poor thirsty Creatures, it is the honey and milk of our Souls, our greatest joy, and the satisfaction of our spirits in this life. They that seek God, shall glorifie him: If they seek once, the next thing is praise; their hearts shall live for ever. The manifestation of this grace, mercy and goodness that is in God, is the life of such as seek him. In Isai. 38.15, 16. What shall I say? he hath spoken to me, and himself hath done it; I shall walk softly all my years in the bitterness of my Soul. O Lord, by these things men live, and in all these things is the life of my spirit; so wilt Thou re∣cover me, and make me to live. He speaks of Gods goodness appearing to him, in that act which was not a single, but a compound act; and it was not a meer natural good, but a spiritual and inward communication of him∣self; it took him much; What shall I say? I shall be at rest, as one quieted and satisfied in spirit, after my bitterness: I have had sor∣row, but now I have seen the love of God towards me, I rejoyce: I was tumultuous before, and unquiet, and unsatisfied; but now I shall be satisfied. Hitherto you have been looking upon the feasibleness of this Interest, that no Interest is so attainable as Interest in God. And if you will look once more, consider how many bars there are to our Interests with men, and you shall see

how these things that are such impediments with us, are of no force with God. Many times a poor man, a begger, one in rags, knows it would be his happiness to have an Interest in such a Prince; but how shall he come at it? In Prov. 14.20. Solomon tells us, The poor man is hated of his neighbor; he is afraid, if he should ask something of him, he should burden him: Nay he is hated of his Bro∣ther, and though he speak with intreaties, yet he is answered roughly; What, thou a Begger, and come so boldly to ask of me? And yet we that are but poor beggers, and in our rags, may have free access to God. In Prov. 19.7. it is said, All the brethren of the poor do hate him; how much more will his friends de∣part far from him? But God turns not back our prayers; though we be poor and mise∣rable, yet our Lord Jesus Christ is not a∣shamed to call us Brethren, Heb. 11.6.

Strangers have a bar in their way: Come to a great one, I know you not, saith he, I never saw you before; what have you to do to come to me? Therefore Ruth was much taken with the kindness of Boaz, because she was a stranger to him. What are we but strangers and aliens, afar off? and yet he rejects us not when we come near him. God will not say to men, I know you not, though they have been strangers, except when they come too

late. In Luke 13.25. saith Christ, Strive to enter in at the strait gate, for many (I say unto you) shall seek to enter, and shall not be able; that is, they seek too late. When once the Ma∣ster of the house is risen up, and hath shut the door; if then you come and say, Lord, Lord, open to us, he will say, I know you not. But seek him while the door is open, while he may be found, and he will be ready to re∣ceive you.

Impotent persons that are fit for nothing, how shall they get an Interest in great ones? What can he do? say they, though it be but for a servants place. What would become of us, if God should put that question to us? He receives us when we are good for no∣thing, fit for us: Nay when we were Ene∣mies, then he was reconciled to us, Rom. 5. Now then you see that God hath received such persons; indeed be never receives any other: So that upon all accompts an Inte∣rest in God is more attainable, then any o∣ther Interest. That's a second Argument: I'le name one more.

Interest in God is better enjoyed then any other Interest whatsoever. There is no In∣terest to be enjoyed with that sweetness, se∣curity, usefulness and consolation, as our Interest in God is. For besides that un∣speakable and infinite Fulness that is in God,

know that this Interest is not subject to any dissolution. Interest in God now, is better then it was in our first estate, when we came out of Gods hand. All other Interests may cease: If our love, or others loveliness cease, our Interest is gone; and the loveli∣ness of every Creature under the Sun will have an end, but God abides. Take a man, the most wise, the most learned, the most amiable, the richest man, all these things will pass away: but our Interest in God is not subject to any separation, that is, we shall be never from him. The absence of our friends is like the setting of the Sun; they are life to us in their presence, but when they are gone from us, they cannot help us, they are so far dead to us: but God is ever with us.

Interests with men are oft-times very ex∣acting: A man must do this, and do that, and much ado to please. Men do tye up their Interest so strait, that except things be done at this time, and after this mode, we indan∣ger a flaw. God doth not impose upon his people after this manner.

And again, Other Interests are apt to be tyred, and so fall into a dull sleep of mutual forgetfulness, because the goodness that is in us is but little; a shallow Cistern is soon drawn dry. But with God there is no diffi∣culty at all to give out love; and if he spend

himself never so much this way, he is not at all diminished; He rests in his love, Zeph. 3. His joy and self-contentment is always flou∣rishing. So that as this Interest is more at∣tainable, so it's better to be enjoyed.

CHAP. IX.

Christians ought to clear their hopes from Un∣certainties. Beleevers doubt through their own fault. They that seek God, must pursue their end.

THat which follows next is Exhorta∣tion, That you would not only seek this Interest and get it, but that you would seek to know it, and to be satisfied that you have indeed an Interest in God. Live not upon hopes mingled with uncertainties and anxieties: Let not this suffice, It may be God is my God, or I hope he is; but put it out of doubt. Give all diligence (saith the Apostle) to make your Calling and Election sure, 2 Pet. 1.10. Sure, as firm ground, that you may so know it, that there may be no trembling of heart about it, that it may be a certain con∣clusion made up in your own spirits, that you are the called and chosen of God. For if you do these things (saith the Apostle) you

shall never fall, but an abundant entrance shall be administred to you into his Kingdom: You shall never fall; or as it is sometimes ren∣dered, you shall never offend: So the Apo∣stle James, Chap. 2.10. He that Offends in one, is guilty of all. Indeed the sight of Inte∣rest in God carries a man with more even∣ness and strength in his way, and keeps him in more compliance with, and conformity unto God. Sometimes the word is rendered [stumble;] Rom. 11.11. Have they stumbled, that they should fall? If a man know God to be his God, he walks with a more even and steady foot, all his ways are more plain be∣fore him, mountains of difficulty and dan∣ger will be layd level, there will be nothing to dash his foot against, to hinder him in his race; and an entrance in abundance will be administred to him into the Kingdom of Heaven: Fears and doubts straiten our way, and hinder our passage to the Kingdom of God. Suppose a man were to go into an house where he fears he shall not enter, this would very much hinder his endevor: But when a man shall have a blessed pro∣spect into Heaven, and see his place there, that must needs further his more abundant and free entrance into it. But more parti∣cularly, that I may perswade you (if God will) to be very serious in this thing, to make

your Interest in God more certain, let me tell you,

In the first place, That no man that be∣leeves in Christ wants it, but through his own fault; I say, it is a mans own fault, if he be not able to say that God is his God. I speak now according to the ordinary course of God demeaning himself to his people. There is nothing of greater concernment, either to his peoples welfare, or the advance∣ment of his own design which he hath upon them, then the manifestation of his Love, and the satisfaction of their spirits, in that great Question, Whether God be their God. And that Spirit, upon whom lies the Office of bringing from darkness to light, hath this Office also, of refreshing and reviving the spirit, and therefore bears that name, the Comforter: He not only espouses us to Christ, but maintains a perpetual entertain∣ment; that is his work: He is not only the bond of our Union, but the light of it, by which we see our selves one with Christ, and so one with the Father. Many com∣plain, they find not God to be their God; but it is not because God is not willing to shew himself what he is, but because they are wanting to themselves. There are two great faults that oftentimes wrong us, and keep us in the dark, and make that seem a

secret, which otherwise might lie open to our eyes.

One Error concerneth seeking: Some seek not at all, and never put the question, whether God be their God, but run the ha∣zard, live and dye venturing their Souls to Eternity. Others complain, they seek, but they cannot find; fain they would be satis∣fied in this thing, but they cannot: Now I say, the complaint must fall upon our selves, there is perhaps a fault in our seeking. This is the word that must stand fast for ever, God will be found of them that seek him: In Jer. 29.13. Then you shall find me when you seek me with all your heart. To seek with all the heart, is not only to seek truly and sin∣cerely, (some seek but in words only, making verbal prayers without any inward sense,) but to seek him strongly above all things; and not only from an ardent thirst of spirit, but to seek him without ceasing, till we find him. In due time we shall reap, if we faint not, Gal. 6. The Rule of Scripture you know is this, that we pray incessantly, 1 Thes. 5.17. Mark that in Hos. 6.3. After two days will he revive us, and in the third he will raise us up; Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morn∣ing, and he shall come unto us as the rain; as the former and latter rain unto the Earth. If

you follow on, if you follow the business, you shall obtain: God hath appointed his go∣ing forth as the morning; that is, as the Sun riseth and fails not, as the Sun goes forth in its light, and grows; so will Gods appear∣ance to his people be: And as the rain comes upon the thirsty Earth, and causeth all things to spring afresh; so shall the manifestation of Gods love be to those that seek him with∣out ceasing. What if God appear not pre∣sently, and you have not that full answer to your desires? Though he come slowly, yet he will be sure to come; his staying is not a denyal; and his not shewing himself, is not an hiding himself; He is uncovering him∣self, and making way for the appearance of that which you would fain have a sight of; He stays a while, to make his love the more visible afterward; by his absence he raiseth the mind, and enlargeth the heart, to desire and long after his presence; and then his manifestation will be fullest. God is as rea∣dy, nay more ready to open, then you are to knock; he loves that thirst in you, which is after himself; he loves to be loved: let him be pleased as well as you. It may be seeking Christians are not so ingenuous as they should be: We are not to seek him only, but to please him. Psal. 119.2. Blessed are they that keep his Testimonies, and that seek him with

their whole heart: That seek him, and his Love, and keep his Law. Or it may be offences have been, but not bewailed: Im∣potency is the continuation of sin; You are ever doing that evil which you have not been humbled for; nothing nulls it but re∣pentance, and humbling your selves in the sight of God. With what face can you say to God, Let thy love, O Lord, be upon me, when as you cannot say to God, Lord, I love thee? That man cannot say he loves God, that desires not to please him. Can he say his heart is with God, who suffers his heart to go out after other things? Why should he desire so to impose upon God, that God should love him, whom he desires not to love and please? it is unreasonable. What father would be so dealt with, that the child walking in stubborn courses would have his father shew nothing but clearness of coun∣tenance and love to him? David, all the while he was under clouds of guilt and sor∣row, wished that God would shew forth the light of his countenance to him; but he suf∣fered many wrackings in his Soul till he confessed his sins, Psal. 32. What God hath said, he will have fulfilled. Heaven and Earth shall pass away, but not one tittle of his Promise. If he hear not, it is not because he is not a God hearing prayer, but because you

hear not him. Isai. 45.19. I said not unto the seed of Jacob, Seek ye me in vain: I the Lord speak righteousness, I declare things that are right: I speak as I mean, my words and my heart agree in one. What ever our of∣fences have been, if we be ingenuous in our approaches to God, God will not look upon our offences, but upon our persons: In 2 Chron. 7.14. you have this promise, If my people that are called by my Name shall humble themselves, and pray, and seek my face, and turn from their wicked ways; then will I hear from Heaven, and will forgive their sin, and will heal their Land. If thy Soul be sick, and thou mournest after God that hideth himself from thee, and humblest thy self, and re∣pentest of thy sins with abasedness of spirit before him, he will hear.

CHAP. X.

God hath fully made known whom he loves. Christians able to know themselves. Gods Spirit strengthens the testimony of our spi∣rits. Christians hindered by Slothfulness and Discouragements.

A Second Fault is, That God doth give the manifestation of his Love, and we

receive it not; we accept it not. I will, for the more full clearing of this, lay down these Considerations.

First, That God hath given to his people sufficient means for the knowledg of their Interest in him; for he hath told us who they are that he loves, whom he hath chosen and called out of this world, and made his peculiar people. If he had carried on a de∣sign of love to particular persons in his own brest, no man could have known who was loved of him, then we had been left in the dark; for no man knows the things of a man, but the spirit of a man, as the Apostle speaks. But as the Angel marked those in Jerusalem that were to be spared, so there is a mark that God hath set upon his own, by which they may be known to what fold and flock they do belong. And indeed the end of the Scrip∣ture, so discovering and setting forth the marks of the people of God, is for this pur∣pose, that we may know our Happiness. So in 1 Joh. 5.13. this was the end of writing his Epistle; These things, saith he, have I written unto you that beleeve on the Name of the Son of God, that you may know that you have eternal life, and that you may beleeve on the Name of the Son of God. Wherefore was it that he had told them how many ways they might know that God dwelt in them

and they in God? Wherefore did he make so many descriptions of those whom God had set his love upon? but that you may know, saith he, that you have eternal life, be∣cause you are such.

And he hath not only done thus, but hath given us understanding also, by which we are able to know not only other things, but our selves; by which we may judg our selves, and our actions, and what is within us. Neither hath he given us an understand∣ing meerly natural, but it is raised, being il∣luminated with his own light, that we may be able to find out the work of God in us; an understanding that can reflect upon it self, not only in way of simple vision and apprehension of what is within us, but by way of argumentation and reasoning: 1 Joh. 2.3, 5. Hereby we know that we know him, if we keep his Commandments: And whoso keepeth his Word, in him verily is the love of God per∣fected; hereby we know that we are in him. God hath given us understanding to reflect upon our selves in a way of reasoning, to make certain to our selves our Interest in these things. Nay he hath given us his Spi∣rit, that bears witness to our spirits that we are the sons of God, Rom. 8. We must not think that was a special favor given to the Saints then, but it's common to all the people of

God. The Spirit of Adoption hath a double office, of quickening and comforting; and whosoever is a son, hath the testimony of that Spirit.

There is a double Testimony: A Testi∣mony of the things themselves; so that which is of God in us doth bear witness; as the effect bears witness of the cause.

There's another Testimony, and that is of God himself by his Spirit; and that Testimo∣ny doth help our spirits; it helps the testi∣mony of the things themselves, and clears them; it leaves them without doubt; it strengthens and fixeth fast the Soul in the knowledg of its Interest in God.

God stands obliged for this unto his peo∣ple, for their comfort lies in it, and that makes to the fulfilling of his last end, which is his glory; for how shall we give him praise, if we know not that God is ours?

Besides, he hath given us visible Seals to ratifie all the Promises to us: He hath given the earnest of his Spirit to his; He hath set Christ on the Throne for us, an indubitable Pawn of his Love; and many other, which are still with us.

Secondly, A second Consideration is this, That the people of God in the want of this knowledg and assurance do not what they may, they do not improve that ability and

those means which God hath put into their hands; and so they spin out their days in heaviness, mourning and anxiety. Either there is slothfulness of spirit, or some discou∣ragement of spirit upon them.

Slothfulness, and so they are careless, idle and vain; having lost the sweetness of the enjoyment of God, their hearts are poured out upon vanities; they have gone a who∣ring after other things, and have placed their Souls upon things that will not profit, and are not industrious to seek after God. When the Soul is thus gone out from God, then it commits folly under every green tree; there's no plant that may yield any kind of refreshing, but they will suck something from it: Whilest the Soul is busied about other Interests, and securing them, the other great business lies by.

Another sort are under discouragement; they say, The work is hard, it's a very hard thing to find out this matter, to do that whereby it should be found. Saith another, I have endevored and sought and done all I can, and cannot compass it.

Consider, you that say it is hard; what a vain thing is it for a man to plead, that a thing is difficult which must be done? Will you plead difficulty against necessity? You must do it, or your life will be as death; you

will lose the comfort of all Promises, of all Performances; the Promises will be as a sealed Fountain, that you cannot drink of them.

But again, It is false to say it is hard: That false Prophet within us communicates of his own spirit to us, and we oftentimes speak untruths against God. Is it hard to walk in the way of life? Is it hard to enquire after God? Is it easie to be hunting after the world, and getting something in this life? Is it hard to reach after the fruit of the Tree of Life? When you seek after God, you are in that very way of Life, wherein they now are, that shall enjoy God to all Eter∣nity.

Another Discouragement is this; I have endevored, but it is a fruitless thing; I see I shall never be satisfied. Poor Soul! Wilt thou indulge that remissness of spirit that is in thee, to a contradiction against the God of Truth? He hath said, If thou seek him, thou shalt find him; He hath said he will com∣fort the mourners; He hath spoken as much as can be desired: What would you have God to do more? Rather blame your seek∣ing, then your success: Say not, It is in vain to seek, because I have not found; nay ra∣ther say, Because I have not found, therefore I must seek more and seek better. What

saith Christ in Joh. 14.23. If any man love me, he will keep my words, and my Father will love him, and we will come unto him, and make our abode with him. If any man love me, be he what he will be; though he hath been a notorious wretch, though he hath been a grief and burden to me, and offended me days without number; yet if he love me, my Father will love him, and we will come and make our abode with him. Will you rather blame the truth of the Promise, then your selves? The fault must be layd on us: Let God be true, and every man a lyar. It is mani∣fest that we do not what we might do, in these particulars.

1. We do not call our minds in, and bend them to this work of enquiring after God, and setling this great question of our Inte∣rest in God for ever. And indeed if we do not call in and bend our minds, and use some enforcements upon them, they will never do their work: There is upon our minds anatural fluidness and dulness; they go out easily to all things but unto God. The mind must be summoned, prest, bound and buckled to this work: Saith the Apostle, 2 Pet. 3.1, 2. This second Epistle, Beloved, I now write unto you, to stir up your pure minds: [To stir up your pure minds;] The Apostle was afraid of them, lest dulness and sluggishness should

fall upon their minds: If you do not stir up your selves to the work, and gird up the loyns of your minds, the work will not be done.

Another fault is, That as men do not bend their minds to the work, so they do not hold them in a way of beleeving and cheerful expectation of what they seek for: Saith the Church in Micah 7.9. I will bear the in∣dignation of the Lord until he plead my cause: So long as I seek the Lord, I will wait and expect that he will hear me, and answer my desires. In Hos. 10.12. saith the Prophet, Sow to your selves in righteousness, reap in mercy; break up your fallow ground; for it is time to seek the Lord, till he come and rain righteousness upon you. You must seek the Lord till he come. In Isai. 62.7. This is the counsel of God by his Prophet, That you give him no rest until he establish, and till he make Jerusalem a praise.

Again, There may be this fault, We do not bring things to an effectual judgment. Many queries are raised about this business, but there is not a full hearing and determin∣ing of them; but either the Court breaks up before things are concluded, and so the Soul is left to hang upon a poor thred of a feeble hope, I hope God is my God; or else the Soul is contented to bear the burden

of many fears and sorrows, not stirring up it self as it ought to get free of them. So that doubtless it's our fault that we have not so clear a knowledg of our Interest in God, as to make us to triumph or glory therein. One way or other we are defective; either in our seeking of God, or in our not receiving what God gives unto us.

Thirdly, A third Consideration is, That we have often offended and sinned against the Spirit; and then God weakens his Te∣stimony towards us, and doth not so make himself known to us as we desire. David by his sin brought himself into that sad condi∣tion, that he knew not what to make of him∣self; as appears by that prayer of his in Psal. 51. He lookt on himself almost as one in bonds, estranged from God, a man with∣out spirit. In Isai. 59.2. saith God, Your sins have separated between me and you. Certainly God leaves us very frequently, and some∣times when the manifestation of his love is very needful. In Micah 3.4. the time was an evil time, and saith the Prophet, Then shall they cry unto the Lord, but he will not hear them; he will even hide his face from them at that time.

A fourth Consideration is, That we do not seldom or not a little reject the testimo∣ny of God, and oppose the light and the

clear manifestations of his Love to us. The Comforter comes many times; but that may be said of us, that he said of himself in Psal. 77. My Soul refused to be comforted; would not be comforted. As against the conviction of the Spirit in wicked men there is a great deal of contest, a great fight, as in Jer. 2.34. Also in thy skirts is found the blood of the Soul of poor Innocents; I have not found it by secret search, but upon all these: Yet thou sayst, Because I am innocent, surely his anger shall turn from me: I say, as wicked men rise up in opposition to the conviction of the Spirit; so good men likewise have their op∣positions against the consolations and comforts of the Spirit; not only against the counsel of it, but against the comfort of it. In Isai. 49.13. you have an instance of this, see how sweetly God speaks, Behold, these shall come from far: Sing, O Heavens, and be joyful, O Earth, and break forth into singing, O Moun∣tains; for God hath comforted his people, and will have mercy upon his afflicted. But what saith the Church? But Sion saith, The Lord hath forsaken me, and my God hath forgotten me. What ever God said, yet she said God had forsaken and forgotten her. A like in∣stance you have in Lament. 3.45. There are strong holds in our spirits against the inward comforts, as there are against other opera∣tions

of the Spirit; and it requires the mighty power and operation of God to set∣tle our hearts in peace, as well as to convince us of our miseries and dangers. The work of Conversion is quickly done, because it is of greatest concernment; I'le give it you in this simile. A mother finds her child among devouring Hogs or Dogs, or what you will; she makes haste to snatch her child out of danger, but he is all bemoiled and dirted, and his clothes; she makes not so much haste to get him clean, and to put other clothes upon him. So God quickly finisheth the work of Conversion and Regeneration; he makes haste to free us from danger and misery; but he makes not such speed to comfort us, and to establish our hearts in the assurance of our Interest in him; that may be done at leasure.

As there is a reluctancy in us against the work of grace, so there's a reluctancy against the testimony of grace; we are apt to turn all that God speaks and doth for us against our selves; the reason is, because dejection is most natural to us, considering the state of our Apostacy, and what we are judged to. A slave doth naturally torment himself with fears, and with sad expectations. It's easier to us to believe the sentence of condemnation, then of Justification: Sin is more visible

then Grace. The greatness of the things promised are such, that they make the Soul at a stand: To have pardon of sin, to be adopted, to be raised from the depth of mi∣sery to such a state of blessedness, this makes the Soul to be like those that dream: Be∣sides, there is a concurrence of forreign power to heighten all this.

CHAP. XI.

Encouragements to endevor the clearing of our Interest in God. Love cannot hide it self. Love will not deny what may be easily grant∣ed, and is much needed.

A Second Argument is taken from the encouragement we have to put us on, to put this out of question, that God is ours: Certainly there is more ease in this then we are willing to beleeve. I speak it to the glory of God, and our shame, That the things which God hath spoken and done for our encouragement should be so great and high, and yet we should lie so low in the satisfac∣tion of our spirits about this question.

First, Consider, whatsoever excellency there is in any love, that is in Gods love transcendently. Love is very fruitful, it

brings forth much for those towards whom it is set; it will not be hid; it is compared to fire, which is known by its heat; and you shall know the warmth of love where it is. A man may use the words of Solomon, Prov. 27.16. which he speaks concerning the fro∣ward woman, Whoso hideth her, hideth the wind, and the ointment of his right hand which bewrayeth it self: That as the wind cannot be concealed when it is up, and as a sweet ointment cannot be concealed, but it will discover it self; so wrath and love (for there is the like reason for both) they cannot be hid. A friend is contented not to have his beneficence known, he would do much more then his friend should know of; but he would have his benevolence, his love and good-will, known and manifested: There∣fore the Apostle, Ephes. 3.8, 10. saith, He obtained this grace to shew forth among the Gentiles the unsearchable Riches of Christ. Near relations live upon the manifestation of love; those which are more remote need less, and less is due to them. The child will have but an ill life, unless he have the light of his fathers countenance: The husband and wife will have their life imbittered, if there be not mutual love. As life is visible, so is love; it will discover it self, and the highest love will most discover it self.

A second Encouragement is, That what may be easily done, may be easily obtained of a friend. What is more easie with God, then to make us know that he is our God? It is but one beam of light from Heaven that doth it, but a word spoken; Soul, be of good comfort, thy sins are forgiven thee. Love stands not at small matters, especially great Love: The Love of God is the high∣est Pattern of Love, and the most glorious Spring of Love; all Love flows from it: Therefore if the love of a creature can do so much, how much more will the Love of God do? If your child should beg of you to give him a good look, could you deny him? would not your love constrain you? And shal not the Love of God much more? Certainly it is more for him to love you, then to tell you he loves you: He hath put forth his love already in a strange way, to give his Son for you; and do you think he will be so unwilling to speak a word of peace to his people where it is duly sought?

Again, where a thing is most needed, where one stands in much need of what a friend can do for one, that will be soon granted. What do you need more then re∣freshment of spirit in the sense of the Love of God? All the fears and tremblings of the hearts of his people are for want of the

light of his face. Pharaoh's daughter look∣ing upon a strange child, found her bowels and compassions moved within her. Do you think Gods compassions are not richer and fuller to his own? A child sometimes may complain (but it's not to the honor of his fa∣ther) My life is uncomfortable, because my father loves me not, shews not his love to me; though perhaps there be cause for it: And there is cause that God should deal so with us; but he hath said he will not: If we turn from the evil of our ways and repent, he will multiply pardons, Isai. 55.

Again, A thing that may be easily done, will not be denyed when it's asked; when it's not only what we need, but what we beg: This Christ shews in the Parable of the un∣just Judg. Importunity will move a stone; how much more will the affectionate tears of an ingenuous child move the compassion∣ate heart of a tender father?

A third Encouragement is, That this is simply necessary to the right fulfilling of the Law of our Relation, and to the enjoyment of the priviledges of it. What is thy relation to God, but of a child to his Father? What Law lies upon a child but to obey? and that not as a slave, but with a filial spirit. How can you be cheerful in your work, when you have this cloud upon your spirits, this pang

upon your Souls, I know not whether God be my God?

Again, The Law of a child is to live a life of cheerful dependance upon his father: But how can a man live thus upon God, when he doubts whether God be his or no? How can I be confident to receive great things of a stranger, much less of an Enemy? But God appears in these forms to me, so far as he appears not to be my God.

Again, This Law lies upon a child, to live with cheerfulness of heart upon his fathers fulness. This the Scripture calls for; We are to rejoyce, and rejoyce evermore; and with all joy, Colos. 1.11. and in the worst times: Account it all joy when you fall into divers temptations, Jam. 1.2.

I'le add but this, That those desires that are after God, after the knowledg and assu∣rance of his being our God, are from him∣self; God hath planted them in us, and God hath invited, called and set us a longing and a thirsting after him: And will he tell us of a Fountain of Life, and not let us drink of it? Will he call us to himself, and when we come to him, will he hide himself? Cer∣tainly we are very much mistaken, when we go to God to beg this grace, to have our Souls refreshed with the sight of his Love, if we go ingenuously, with a cheerful resigna∣tion

of our selves to him, if we go not with a cheerful expectation, that God will hear our prayer.

CHAP. XII.

They are not right who are careless to clear their Evidence. Wisdom and Love make the Saints seek after full satisfaction. Two sorts of Content in the want of God.

A Third Argument is this; If you seek not, and that industriously and in ear∣nest, to put this Question out of question, you are not right. It's an Evidence against a mans sincerity, and his real fellowship with that invisible world, when he is not careful to know what Interest he hath in it. The Saints desire nothing more, with them there is nothing above the Love of God that they seek, and nothing beneath it that they can rest in. Whom have I in Heaven but Thee? and there is none in all the world that I desire in comparison of Thee, Psal. 73. David had whatsoever the heart of man could desire in this world, he had all sorts of accommoda∣tions and contentments, and yet he was still athirst till he could come to the Well-head and drink of the Water of Life; He was

painfully athirst in Psal. 63. There are two great Springs of these desires and tendencies of Soul after God.

1. A spirit of Wisdom, that represents God as he is, in that amiableness and glory which takes them; it represents him in goodness and greatness, as one in whose hands all things are: so that nothing is concluded to be of that concernment with them, as to have God to be their God: They that know thy Name, will put their trust in Thee, Psal. 9.10.

2. The second is a spirit of Love: The Saints have their hearts knit to God; there is nothing which they so much prize as him, they are taken with him above all things, therefore cannot be content without him; their desires after him are infinite, till his in∣finite goodness fills up their whole capaci∣ties, and leave no more place for hope; till he hath blessed them with the full enjoy∣ment of himself. You know, Reason in things of importance will not be easily sa∣tisfied. While we are in any doubt, we have no rest. Men must have things cleared to them that are of weight; and much more should they in this, which is the greatest of all. They say, and cannot but say, as David doth in Psal. 86.17. though his own spirit often told him that God was his God, yet

he looks up to Heaven, and saith, Shew me a token for good. And so in Psal. 80.3. Cause thy face to shine upon us, and we shall be saved. The shining of Gods face puts a man into a state above men, and Devils, and all things.

Love is both eager in the prosecution of its end, and very curious in its judgment. It is eager in the prosecution of its end, it will not be easily put off; it finds out its Object, and knows it, and will not take a shadow for the thing: if it be not satisfied, it rouls restlesly, and sinks and dyes in it self; like Noah's Dove, that fluttered up and down the world, but found no rest for the sole of her foot. It is death to the man that loves God, not to see that God loves him. They therefore are not right, they are not Believers in earnest, there is not a through work upon their spi∣rits, that can dally with God and be at rest, when they are not clear in this, that God is their God. There be two very great Evils in this thing.

1. That such a man lives in contempt of God: This is contempt to be content to be without God. That which I know not to be mine, I am without: That which I know not to be mine, is as if it were not; if I be con∣tent therefore to live so, that I know not God to be my God, I am content to be without God.

There is a contentment that is opposed to murmuration, to froward perturbation of mind and fretting; this must not be: no not in the midst of clouds and darkness, and in the depth of our disputes about this great thing, Whether God be my God, and my sins pardoned, and whether my Soul shall be saved: And in case I be not satisfied in the thing, there must be a patient waiting for Jesus Christ, and the glory of his appear∣ance; though we be mournful, yet we must be patient, quiet and humble: As in Isai. 26. In the way of thy Judgments, O Lord, we have waited for thee; and the desire of our Souls are unto thy Name, and the remembrance of Thee: With my Soul have I desired thee in the night, yea with my spirit within me will I seek thee early. And in Isai. 8.17. I will wait upon the Lord that hides his face from the house of Jacob, and I will look for him [or, I will stay for him] till he come.

There is another kind of contentment of dulness and stupidity, from darkness, which over-clouds the Soul, and bears it down. Now I would argue thus; The doubts thou findest in thy spirit, are either weak or strong; if they be not great, but some little anxieties, they are more easily overcome, and thy fault is the greater that thou sufferest those clouds to remain, which thou mayst so easily

scatter: when the question is not much dis∣putable, when there is not much against it, thou art the more negligent that thou dost not draw it to a full determination. It is with many Christians, as it is with a Con∣quering Army in a Nation, that hath beaten down all Forces round about them, only there is a weak party now and then appear∣ing, who cannot do much; but when the Militia in a Commonwealth hath beaten down the Enemy before them, it cannot stand with their faithfulness to suffer the least party to remain in opposition to them: No more can it stand with our faithfulness with God, and our own Souls, to suffer the least party of doubts to continue, but to make all clear and sure. We will not suffer the least flaw in a Lease, or any security for the things of this world.

I grant, that we are like to live in disputes all our days. There's no vacation with a Christian, but always Term time; still suits, strifes and contentions: But you must strive to hold your own; you must be employed to quench all the fiery darts of Satan. As a man that is in possession of an Estate, when one comes and lays claim to one part of it, and another comes and challenges another part, and so a third, and a fourth, he keeps his Suit a foot against them all, and so holds

his own: So must we go on conquering, till we have subdued all fears and doubts that rise within us. Satan is a cunning Sophister, as full of subtilty as he is of malice; if he cannot draw men to gross prophaneness, he will tempt them to fears and doubtings. Now as holiness works against sinfulness, so it strives against doubts. Doubting is as truly a sin in a Believer, as any other miscarriage: A good man cannot rest till he see all well. Psal. 41.11. By this I know that thou lovest me, &c. If he cannot lay hold on something to draw this conclusion, he thinks himself a most miserable man.

Again, Suppose thy doubts be strong, that thou canst not make out this, that God is thy God; if thou canst notwithstanding sit down, and make a life of sweetness and contentment in other things, thou contemn∣est God; this shews you care not much for him: for what a man cares for much, that he loves much; and what he loves much, that he will have as near to him as may be: Therefore if thou goest sighing and mourn∣ing after other things, and canst sit down with contentment in the enjoyment of other things, this shews thou dost prefer other things before God, and so dost contemn him. If you can live without his love, you can live without his fear; and what is more

horrid, then for a man to live without the love and fear of God? In Jer. 5.22. God argues this matter with his people; Fear ye not me, saith the Lord? will ye not tremble at my presence, who have placed the sand for the bound of the Sea by a perpetual decree? &c. But this people hath a revolting and a rebellious heart; they are revolted and gone: Neither say they in their heart, Let us now fear the Lord our God, that giveth the former and latter rain in his season, &c. It is extream darkness that is upon you, even the darkness of Hell, when you can live quietly in the enjoyment of o∣ther things, without the knowledg of the love of God in Christ. All that have known God to be their God, when they are under doubts concerning this, when they are under the frowns of God; oh! how do they mourn? Lay but your ears to their closets, and hear their secret complaints, who can measure their tears, or number the sighs and groans that are found with them, when they seek after God? David in Psal. 32. tells you how it was with him; he made his bed swim with tears, and his moisture turned to dryness, his strength was gone through the bitterness of his Soul, because he could not see the love of God as formerly. Our Lord Jesus Christ, when that ineffable shadow was upon his spirit, how did he cry out, My God, my God,

why hast thou forsaken me? It is therefore a contempt of God, when you can be without the knowledg that he hath pardoned you and accepted you in his Beloved.

CHAP. XIII.

Those which seek not to clear their Interest, offer inexpressible violence to their own Souls. How the sense of divine Love gives strength to two useful principles of holy life.

IT will further appear, that they are not right Christians that can live without the knowledg of the love of God, if we consi∣der that such live in unexpressible violence offered to their own Soul, and in most hor∣rid practises against themselves. To instance and clear it. Are you content to live so basely and vile in this world (when you know not that God is your God) as to rob and spoil your Souls of their truest Life, and to consent and yield to that evil disposition in them, to live on things that are dead, and that have but a shew of life? The spirit of a man will fasten on something; if the spring of his life be not in God, if he have not life there, he will seek it where he can find it. When Cain went from the presence of the

Lord, he fell to building of Cities. When Demas forsook Christ, what did he imbrace? even this present world. The Prodigal when he went from his fathers house fell on some∣thing, and what was it but Hogs meat? When the Jews were driven from Zion, they made much of Babylon. Wilt thou see thy Soul feeding thus upon vanities, and not deal ef∣fectually with thy self to labor for self-conviction, that thou mayst return unto God? Say with thy self, Where am I now? what am I doing? Is this to live on God? is this Eternal Life? Know you not that your life lies in the sense and taste of divine Love? Do you not find all other things to be dark and empty? And will you suffer your Souls against Nature to live out of God, when you are called to live on him who is the Fountain of Life? I may say un∣to you, as Eliphaz spake in Job 15. Are the Consolations of God small to you? And is it so light a matter to have the knowledg of the love of God, and your Interest in him? In Jer. 14.18. the Prophet speaks of spoiling and wasting; but if it doth come, saith he, thy ways and thy sins have procured these things unto thee, therefore know that it is an evil thing and bitter to forsake the Lord. You may thank your selves, if a day come where∣in there will be bitterness to your hearts, and

the pangs of death upon you, because you know not that God is your God; know that this is your wickedness, because you will not now look after it, and so you rob your Souls. That is one thing.

2^dly. When you are not sedulous and in∣dustrious in this thing, to make sure that God is your God, you leave your selves in the high way of Apostacy. What is that which will make us able to stand? the Apostle Pe∣ter tells us, 2 Pet. 1.10. Give all diligence to make your Calling and Election sure; for if you do these things, you shall never fall. You expose your selves to offences, to stumbling and falling, when you are content to live in the dark, not knowing what Interest you have in God. For consider, you are now out of the shine of the Sun, you are in the cold evening shade; your life is much weakened, and your strength abated: It is the know∣ledg of divine Love that is the spirit and strength of our love; this lays bonds upon our spirits, by which we become one with God; it is the wing of our Souls, the spring of our activity, by which we are born up to an enjoyment of God. The joy of the Lord is your strength, saith Nehemiah: And by this Paul was more then a Conqueror; yet Paul had many Enemies: Through this Abraham was able to do so great things; by this Moses

was able to despise the wrath and favor of Pharaoh, and all the pleasures and riches of his Court. While a man walks in the shine and sense of divine Love, he will feel a strength in two Principles of great use.

1. To cleave fast to the chief good: now that chief good is God to that man that en∣joys him; he hath the truest taste that sees God to be his God, and no man else hath such a taste as he; this will hold him to God. Where the Creatures have but a Judgment of Sense, they will not depart from what they find good: A Beast will not change his pasture for gold, that is best for him. It's the astonishment of the world, that the Angels should fall from their state of Glory; and it's matter of amazement, that man should fall from his Creator, when he had a full enjoyment of him. It's that which God calls Heaven and Earth to tremble at, Jer. 2.13. That men should depart from him the Fountain of living Water, &c. The sense of acceptation with God, makes a man that he cannot go from God: Whither shall we go? saith Peter, Joh. 6. Thou hast the words of eternal life. That Soul that lives under the influence of divine Comforts, can∣not but say, Lord, it's good for me to be here; he desires no change, it cannot be better with him: Change proceeds from want;

for if want were not, the creature would not change. That Soul that enjoys God is pleased, and he saith with David, Psal. 16. He hath a good portion, and his lines are fallen in a good place: Nothing is dear to that man to part with, that he may enjoy God; he bids all things stand by, and saith, I charge you, wife and friends, estate and all things, do not molest me in my enjoyment of the light of Gods face; let all the world go which way it will, let me enjoy this blessed∣ness, to know assuredly that God is my God. When a man lives without this knowledg, his life is but a poor shadow of life; all without God is but a dead thing to him.

Another Principle receiving strength from the knowledg of Gods Love, and our Interest in him, is, That a man should be friendly to his friend, that he should walk with an harmony of spirit to his friends de∣sire: Love pleaseth not it self. Now when a man enjoys the sweetness of friendship with God, this makes him true to his Maker, and to cleave close to God as to his Father: Indeed the sense of this constrains; the A∣postle, 2 Cor. 5.14. saith, The love of Christ constrains us. How can I do this evil, saith Joseph, and sin against my God? But now if thou be careless, and canst make a shift to live I know not how, a dull stupid dark

sensless kind of life, thy heart not witnessing that thou endeavorest to make good thy In∣terest in God, thou art not under the bond of Love; and then what art thou under? Other Lovers have taken away thy heart, but as for God thou art a stranger to him, and art contented to be without him; this is a woful state. And as a man that lives out of the shine of divine Love starves and wastes away, so fears in this case are apt to turn into hatred; when the Soul is gall'd and tormented with fears of the displeasure of God against him, this is apt to turn to hatred. Naturally whom we fear we hate; and naturally the stronger fear is, the more men hate. The Devils hate God to the full, being past doubting of his displeasure. What the Soul fears, it flies from; and what is the flight of the Soul but hatred? Judas would chuse rather to go out of the world, and sink into nothing, then endure his condition, when he saw God not to be his God. I'l shut up this Argument with these few things.

All that is in a Christian makes to this, that he would get a clear knowledg of his Interest in God. Hath he Faith? why by that he believes God to be his Happiness, and that will put him on: Hath he Love? Love is restless but in clear enjoyment: Hath he desire and thirst? what are they but

the Souls sickness till it hath health and life in the enjoyment of God? Hath he Fear? what is that but the Soul seeking to be se∣cure and safe in God? Hath he Reason? what's that but the voyce of God calling him unto God? Hath he a sense of the sweetness of God? what's that but the comfort of divine Love drawing the Soul to himself? So that all that is in a Christian puts him on to this, to make this clear, that God is his God. And therefore they that can rub out their days, and make a shift, to busie themselves in other things, without the knowledg of God to be their God, have great cause to pronounce this heavy sen∣tence upon themselves, that surely they are separated from the love of God. So I have done with the third Argument.

CHAP. XIV.

The Evil of Doubting as it is a denyal of the Truth of God, a diminution of his Love and Favors, and a mis-interpretation of his Dis∣pensations. The vexation of doubting to en∣lightened persons in an evil day.

A Fourth is this: Doubts in this case are very sinful and grievous, especially to

a Soul in light, and to a Soul in trouble. To clear this, I will shew first, That they con∣tain in them exceeding great evil against God, in these things.

1. They are contrary to the Truth and Faithfulness of God: They are a denyal of the Truth of God manifested in the Promi∣ses, and by the testimony and witness of his Spirit: God hath made our way open to himself, and we are apt to say most wretch∣edly as the Church in Lament. 3.44. He co∣vereth himself with a Cloud, that our prayers should not pass through. He hath left upon you perhaps some marks of his love, he hath put into you some earnest of his favor; what are these but the voyce of God from Hea∣ven, that God is your God? and yet you say as the Church in her frowardness, The Lord hath forsaken me, and my God hath for∣gotten me.

Again, It is not only opposite to his Truth, but to his Love. When a friend comes to one (passionately affected in suspicion of his friendship) and saith to him, Sir, I love you, you are very dear to my heart; and he will not beleeve him, he takes it ill. God may say to us in the matter of his Love, as he said to them in the matter of obedience, What could I have done more? God may say, I have given them the knowledg of my self, I

have given them a heart to love me, I have given them all the pledges of my dear Love; and yet they will sit down in corners, and spend and waste themselves in mourning, because I love them not: What can I do more? In Deut. 1.32. God took it ill when his Word could not be taken, and when the manifestation of his Love was of no force: Yet in this thing ye believed not the Lord your God, who went in the way before you, to search out you a place to pitch his tent in, &c. Surely, saith God, there shall not one man of this evil generation go to see that good Land, that would not believe me. It may be our hearts may be somewhat like Jobs, in Job 9. saith he, If I have called, and he hath answered me; yet I will not believe that he will harken to my voyce. What a strange thing is this? Though he hath heard me when I came to him, and hath given me entertainment of a Father, and I did receive pledges of his Love; yet I will not believe that He loves me, and that he will hear me.

Again, They are diminutions of divine Favors: He that doubts his Interest, cannot so bless God in the enjoyment of wife, chil∣dren, and estate, and whatsoever carries sweetness in it; but bitterness of Soul over∣flows, and makes all things bitter; and he is apt to overlook all, who is not perswaded of

his Interest in God. In Esth. 5.13. you read of the froward spirit of Haman, and such a spirit is usually in him that feareth; What is all this to me, seeing Mordecai sits still at the gate?

Another evil against God is, That these doubts cause mis-interpretation of all di∣vine Actions: They make a man mis-con∣strue God in all things, whatsoever he saith or doth: God shall not be taken aright by that man that doubts his Interest in him. O Job! how wert thou mistaken, and what meanest thou to speak those words, Job 13.20. Wherefore hidest thou thou thy face from me, and holdest me for thy enemy? Why, did God ever take thee for his enemy? So ma∣ny, because God crosseth them in their de∣sires, and frustrates them in their hopes; O, say they, God is angry with me, he doth not love me. I might tell you the same in other dispensations of God; indeed that man can∣not be pleased.

Now we may consider how painful and vexing doubting is in that man that is alive, that is in a living state; and especially in an evil day: There are these three things that clear it.

1. This is a matter of greatest consequence, it's a business of the greatest weight. See you not a man sometimes, how heavily he

walks when his estate is in question? but much more when his life is in question: But what if his life and estate too be in question? That man that knows God truly, would ra∣ther endure the loss of ten thousand lives and estates, then the loss of Gods favor.

2. Another thing that makes it exceed∣ing heavy, is the loss of the sweetness of former experience. David in Psal. 42. complains of this, When I remember these things, I pour out my Soul in me; for I had gone with the multi∣tude, I went with them to the house of God, with the voyce of joy and praise, with the multitude that kept holy-day. And Job in Chap. 29.2. O that it were with me as in the days of old, and in months past, as in the days when God pre∣served me! when his Candle shined upon mine head, and when by his light I walk'd in dark∣ness: As I was in my youth, when the secret of God was upon my tabernacle, and when the Al∣mighty was yet with me. Thus that man that loseth the sweetness of his former experi∣ence, remembers the days of old, and that afflicts him.

Again, God will have it so, that where this thing is not yet driven home, and the Soul hath not duly sought, and so not found satisfaction concerning his Love, it shall be bitterness to him: I say, God will have it so, the Soul shall not enjoy it self. He doth

this, partly to give a demonstration of his own Excellency, and to vindicate it in the Soul; that a man may surely know and find that there is none like him: therefore saith he, I will take away the light of my face from that man; he shall have his house, and land, and estate, and see what he will do with them, what he can make of them: And by this the love and favor of God appears to be excellent.

Besides this, God loves his people; he will have their love, and will have his love sweetened to them, therefore it shall be bit∣terness to them when it is lost. Be perswaded then to make this your work, and rest not till you know that you have Interest in God: plead with David in Psal. 35. Lord, say unto my Soul, thou art my Salvation; not only be my Salvation, but say thou art my Salvation: And then though you may have many sad thoughts accompanying you, yet this will refresh you in the midst of all, as it did Da∣vid in Psal. 94.14. In the multitude of my thoughts thy comforts delight my Soul.

CHAP. XV.

Interest in God more knowable then any other, and yet unknown to most: The Reasons of both.

BEfore I propound the Directions, how they who are sincere and ingenious to∣ward God, and indeed have him for their God, may know that they have a sure Inte∣rest and Propriety in him, I will premise two things of moment.

First, That our Interest in God is more knowable then any other Interest in the world: There is no Interest that a man hath, which is so discernable: Whatsoever it is that belongs to an Interest in any thing, or any friend, and doth discover it; is much more here. Examine it in a few parti∣culars.

1. Where there is an Interest with men, there is a mutual closing of their spirits, by which they know one another, and come to rest secure in each others good intentions and hearty wishes. Here also is this mutual closing, and in a far more high and excellent degree, then is or can be with any creature: For that affection and love which God dis∣covers to his people, and which he doth act

upon them, is a Love that is transcendent; that is, not only beyond all other love, but beyond all understanding: That entire clo∣sing that is between a Beleever and God in Jesus Christ, is above all that which can be found in any other; his whole Soul runs this way. In Psal. 119.10. I have sought thee (saith David) with my whole heart. That is the proportion which God hath cut out for himself. Deut. 6.5. Thou shalt love the Lord thy God with all thine heart, with all thy Soul, and with all thy might. Christ challenges the same proportion, and indeed it should not be less; less would not fulfil his end, which is the solid peace and satisfaction of his peo∣ple, in the enjoyment of him; and also the subjecting and subduing of their spirits to his government: No proportion of love loss then the greatest, could work these things.

But besides this, there is such a through change by reason of this Interest, as no Inte∣rest in the world doth work, though the closest and the nearest: For the habit and disposition of the spirit of a man is altered in closing with God, and he becomes a new creature, he is not what he was. It is true, that in all friendship that is with men, there is a kind of change on both sides, because there must be a due and necessary applica∣tion of themselves to each others spirits;

but that change is unspeakably inferior to this, in those who have been wrought upon to beleeve, and have obtained this mercy to close with God: for they are changed to the proportion of as great a distance, as death is distant from life, and darkness from light; for they are brought off from the love of all that, on which their hearts were set, even to a hatred of it; and are sub∣jected, subordinate, and conformed to the Will of God.

There is another thing in this Interest, which belongs to the nature of it, and so discovers it, and that is, a mutual conversing with each other with contentment. Jonathan and David had much pleasure in their mu∣tual conversings with each other, and in drawing forth their spirits one to another. This is much more strong in Beleevers, then can be in any relation between husband and wife, or between the father and child. This must needs be so:

For, first, The love wherewith they love God is the highest love: Therefore many will not go for Christians, that pretend to be such, because their hearts are not brought up to this. The highest Love acts highest, it takes the highest delight and contentment in its Object. In Cant. 2.3. As the Apple trees among the trees of the Forrest, so is my Beloved

among the sons: I sat down under his shadow with great delight, &c. In Psal. 73. saith Da∣vid, It is good for me to draw near to God: That look as others find contentment in the things they love, and draw near to them; so the Saints find much more contentment with God, and therefore draw near to him.

Again, Friends cannot always enjoy these Converses: Oftentimes they are parted, and so cannot have this felicity of expressing mutual love; but God is ever with them. In Psal. 73. Thou art my strong habitation, to whom I may have a continual resort: I may always come to thee.

3. There is a third thing in Interest, and that is mutual Communication. Love is a spring, which flows forth; it doth enjoy what it hath rather for its friend, then for it self: Gods Love hath this excellency more abundantly and transcendently. Take the dearest friends that live at the highest rate of love, they cannot maintain a constant Com∣munication; partly because there is not al∣ways an equal necessity and capacity, partly because there is not always the same power to give forth. But our necessities are always very great and vast, and Gods power is al∣ways the same; so that here is always a per∣fect Communication of Love that ceaseth

not, but flows forth as beams of light from the Sun.

Now as effects discover their causes, so then especially when they are most full and perfect. As you may better know any tree by its fruit, then when it is in the bud and blossoms; and you may better know it when the fruit is in its fulness and in more abundance, then when there are but a few; if there be but one or two upon a tree they may be hid, but when there are many, the testimony is the more abundant: Abundant are the testimonies of the fruits of Gods Love in what he hath done for his. So that upon this account, no Interest is more know∣able then that of a Beleever in his God.

Secondly, A second thing to be pro∣pounded, is this; That though no Interest be more knowable, yet ordinarily no Interest is less known then this. This we need not prove; I think it's a Question out of que∣stion with us all. The unevenness of the ho∣liness of Beleevers in their walkings, the in∣constancy of their rejoycing, are two strong demonstrations of this, that they do know but little of their Interest in God. It springs from such unhappy Causes as these, That abiding Unbelief, that bitter root that hath taken such strong hold of the nature of man, that till the whole house be pull'd down, it

will not be wholly eradicated and destroy∣ed: This is that weight the Apostle speaks of (in Heb. 12.) that hangs on us so fast, as is manifest by the Apostle's scope, who per∣swading unto faith, and the workings of faith; this is that (saith he) that so suppress∣eth and bears us down from those heights of heavenly joy, from that sweet contentment and rest of spirit whereto we are called.

Beleeving is the first stone that is layd in a Christian. He that comes to God, must beleeve that he is, and that he is a Rewarder of those that seek him, Hebr. 12. And as there is a spirit in all Beleevers that tends to the set∣ling of them upon a sure foundation, that they may stedfastly beleeve: so there is a spirit that works to unbelief, perplexity and dissettlement. While unbelief works in us, it must needs be, that there will be a great want of that through knowledg of Inte∣rest.

Another Cause of this great misery of man, is, That Gods communications of him∣self to us, and entertainments of us, are not always in intelligible forms, so that we can∣not presently take them up, and understand the meaning and good-will of God in them. The fault is in our minds. The print is good, but cannot be read, because the eye is dull and dark. Sometimes God comes to us wrapt up

in Clouds, and indeed he varies his dispen∣sations, that he may attain his End: His End is this, that he may work his people to a strength of Faith and Love mixt with Fear; that's the proper constitution of a Christian, and the truest temper of one that is marked out to eternal life. Therefore God sometimes displays his greatness in the sight of his people, far above all the mani∣festations of the sweetness of his mercy; that the spirit of a poor man is overborn, shakes and trembles at the presence of God: So it was with Moses, Heb. 12.21. The sight was so terrible (though God meant no ill to Moses) that Moses shakes and quakes for fear, he was sore afraid. Sometimes God comes with the manifestations of his fatherly displeasure and dislike, and then how can it be but the Soul must dwell in bitterness? mourning, heaviness and trembling must needs possess us.

A third Cause why so little is known of this Interest, that God is our God, though he be so, is our unhappy diversions. We are oftentimes turned off from that one thing necessary, and our spirits run otherways, out of light into darkness. Alas, Solomon mind∣ed not this matter, or to little purpose, when he poured out his Soul after vanities; and for this God pleaded with him, 1 King. 11.9.

that he had departed from him; The Lord was wrath with Solomon, because his heart was turned from the Lord God of Israel, who had appeared to him twice.

CHAP. XVI.

How the knowledg of blessed Interest in God may be attained. Desires to have the question de∣termined. A spirit free to yield to the deter∣mination. Arguments proper for the de∣ciding of the question. Those that have an Interest in God are much in holy resignation. Of taking answers when they are given.

THese things being premised, now I come to shew you how we may attain this blessed knowledg, that God is ours, and so quiet our hearts in this assurance, that he is our Portion.

First, Let it be the true desire of thy Soul to have this question determined and conclu∣ded, that God is thy God. Certainly many are careless concerning this business, that never much debate the matter, whether God be their God, or no. Others there are that have care enough, but it is a perplexed care, a care sowred with unbelief; there is a desire indeed raised, but it's mixed with per∣turbation;

the Soul is indeed in motion af∣ter it, but it is a very disorderly motion; working with fretting, and such disturbing fears, that they leave themselves without judgment. Exod. 6.9. It is said concerning the Children of Israel, that when Moses spake to them they would not hear him, for their an∣guish of spirit, and for their cruel bondage; for the shortness and straitness of their spirits. Fears do straiten.

Secondly, A second Means is this; Come with a spirit free to yield to the determination of truth one way or other; take your an∣swer from God as he shall give it. Certain∣ly there are a generation that know that they are very partial and foolish in this business, that fly from the decision and determination of this question, from a secret strong suspi∣cion that all is not well with them; and therefore they will rather flatter themselves with the uncertainty of their own estate, then affright themselves with the clear knowledg of their unhappy condition. As a guilty prisoner fears to think of the time of Judgment, because he knows there is just cause of suspicion that it shall go ill with him. Poor man! what shall it profit thee to carry things thus? If God be not thy God, what hurt is it for thee to know it? He that lives thus refuseth the judgment of

God, and as much as in him lies hates the judgment of God. There can be no greater evidence of a right spirit, then for a man to put the question home, whether God be his: for that man is not willing to be the Lords, that is not willing to have it determined, whether he be his or no.

Some again are so possessed and overcome with fears, so ready to self-condemnation, to what ever may afflict and oppress them, that they wrap themselves up in thick clouds, lest any light should spring forth upon them: These are like unjust Judges, that are preci∣pitant in their proceedings, that hear only one party. It is a dangerous thing for a man to mistake in Judgment; as the Wise-man speaks concerning Civil Judgment, Prov. 17.15. He that justifies the wicked, and con∣demns the just, even they both are an abomina∣tion unto God. You displease God, and sin against Truth and Righteousness, when you bear down your selves, and pronounce a sentence of death upon your own Souls, when God hath passed the sentence of life and peace upon you: You cross the design of Jesus Christ, which is a design of love and peace: You offer violence to that light, reason and spirit which God hath set up in you: You tempt God to say as you do, and to make good your words. Be therefore

willing to hear what God shall say to you, as they in Acts 10. said to Peter, We are all here ready to hear the things that are command∣ed thee of God.

Thirdly, A third Means is, To proceed and argue by proper Mediums, by such Argu∣ments as are proper to the Question. Some work themselves into a good opinion by false discourses; concluding upon insuffici∣ent grounds that God is their God, either from an empty appearance of good, or else from a real presence of the life of such things as may flow from other principles then the spirit of Adoption; as the fear of God, mourning for sin, subjection of spirit to the Commands of God; which things indeed are good, but may flow from another spring then the spirit of Adoption.

But if you would conclude in a right way of reasoning, that God is your God, argue then by such things as are proper to that state and relation wherein you suppose your selves to be toward God; and that is, in one word, a spirit of true Love: You shall find that working thus; it will carry thy Soul in propensions towards God, equal to thy consolations: The Soul that loves, is carried unto God with desires equal to its refresh∣ings, yea and more; for when it cannot taste the comforts of the Almighty, yet it is

carried after him in desires, and saith, Lord, I will love thee, though thou wilt not love me. This love also will work resignation of our selves to God, equal to all our enjoy∣ments and expectations from God. David was much taken with Gods love to him that tendred him in his distresses, but withall saith he, Lord, I am thy servant, Psal. 106. He gave himself to God in the sense of the sweetness of that mercy he had from God. Yea this will exceed also; for he will give himself to God, when he knows not but that God hath hid himself from him. This love will work equal melting of spirit with re∣joycing of spirit, and fill a man equally with shame and joy. True love makes a man as happy in sorrowing, as in rejoycing; and he never more abounds in godly sorrow, then when he abounds in the manifestation of Gods love to him. In Psal. 32. you may see how David was taken after he found mercy with God, see how he breaks forth detesting his own nature, and the natures of all men; he compares them to the horse and mule: like Asaph in another case, So brutish was I and ignorant as a beast before thee. Now if you would know whether God be your God, what do you find of such a spirit in you?

Some conclude too well in a false way,

by false Arguments. Some indeed too who beleeve, conclude too ill, to their own wrong, by mistakes also; as because they find their feet slipping, and their ways not so even, therefore they conclude their spirits are crooked, and there is no streightness in them: whereas it is not the action, but the disposition, whereby we should judg our selves; nor is it this or that tripping that discovers a man, but the inward frame of his spirit.

Again, They conclude, Surely God is not my God, because I feel my love so faint, my faith so feeble; whereas it is not the degree, but the truth of grace, that must discover our estates.

Fourthly, A fourth Means is this, Labor to be more full in closing with God, and in the resignation of your selves to him, and in con∣versing with him, in all delightfulness, and in whatsoever it is that shews your Interest in God: For as there is a light in all these, by which they bear witness of themselves, and of your happy state; so the fuller and stronger they are, the more clear, full and vigorous is their testimony. A tender plant newly springing from the ground doth not so well discover what it is, as when it is grown up to a full body; now it is easily known. This is certain, things are more

significant as they are more perfect. A little smoak discovers fire, but more smoak is more full in its discovery: This the Apostle Peter intimates, 2 Pet. 1.9. If these things be lacking, if men be but weak in these, if men be not only not sound, but little in these; they are dark-sighted, they cannot well discern things; their judgments will be very much clouded and darkened in the things that con∣cern their peace. Be frequent therefore in those works that discover your Interest, be frequent in conversing with God, frequent in expressions of the sincerity of your Love: for it is with God as it is with us; disco∣veries of our Love make discoveries of his Love. When I say to a friend, Sir, I love you, you are dear to me, and I am wholly yours; his heart opens to me, and there is an eccho in his spirit to my Love. When you come to God, and say, Father, I am thine, and will be thine, wholly thine, and always thine; if your Love can make you say so to God, much more the Love of God will make him say so to you, Thou art mine. In Zech. 13. They shall say, Thou art our God, and I will say, Thou art my people. Therefore be much in this.

Fifthly, Be true to your Interest, walk with a streight spirit, make streight paths to your feet; for upon such shall peace be: Psal. 119.

Great peace have they that keep thy Laws. God bears the clearest testimony, where there is most excellent walking. Usually his testi∣mony is according to the measure of grace, as the co-operation of the Spirit also is: And as God comes with the most terrible convictions upon highest transgressors, so he comes with sweetest consolations to those that walk most evenly. Uneven walking carries a shew of insincerity, and puts a dif∣ficulty upon beleeving. David had much ado (in this case) to conclude himself to be Gods; was a shattered man, and had lost his confidence. The Conscience of guilt to an Unbeleever is deadly, and even to a Be∣leever it is a wound. You put a sword into your enemies hand, when you walk not up∣rightly: You arm your unbelief against your selves; that is too strong without your help. This is certain, that no hope conquers fear, but that which conquers sin; for they have both one foundation. If therefore now you would know, and would walk in this light, that God is your God; then you must walk uprightly and faithfully in your Interest.

Lastly, Take answers of Love when they are given you, and keep them, treasure them up as most precious things; bless Jesus Christ by whom it is that you enjoy them, and suf∣fer

not the great question of thy Soul to be always in agitation: Suffer not thy self to be brought to endless disputes, when the cause is once heard and concluded. It is as well sinful to make voyd the grounds of our Consolations, as to break the bonds and cords whereby God holds us to obedience. You put gold no more to the touch-stone when it hath once passed the furnace; you say it is gold. Suffer not your selves to be tossed in whirls of amazement, when God hath said he is your God. It is true indeed, there will be objections, and they cannot be shunned, they are often injected; yet these things must sometimes pass undisputed. Mark the season when these things are dis∣puted in your Souls; commonly at the worst season, when a man is at greatest dis∣advantage. When Job's spirit was disturb∣ed, you know what amazement he fell in∣to; and what advantage did it take of him?

Another season is the season of transgres∣sion. The Devil so works in our unbelee∣ving hearts, that we oftentimes put that to the question, that God before hath put out of question. Offences should not work in us amazement and fear of our former bon∣dage, but they should work in us brokenness and shame. Lord, pardon me, saith David, for

my sin is very great. The greater our trans∣gression is, the more we should have recourse to God and his goodness; but by no means fly from him. Certainly Gods design is to break sin by sin, and his aym is to out-shoot the Devil in his own Bow. Oh! they love much to whom much is forgiven. The end of this discourse is, that you would be seri∣ous, solemn and impartial in debating of this business; for when God hath cleared the matter, it is to thy hurt to bring it about to be disputed again.

CHAP. XVII.

What it is to live upon God as our God. No other life appointed for Saints. The fulness, beauty and satisfaction of this life. How Christians offer violence to their relation.

IN this Chapter I would make Exhorta∣tion to all that have Interest in God, to live upon it: Only first I will shew what it is to live upon God, as our God. And it is,

First, To cleave to God with joy of heart, to live in the affectionate embraces of God in Christ, and delightful conversings with him; to have God for our life; as it is said of Ja∣cob concerning Benjamin, His Soul, his life

was bound up in the life of the child, Gen. 44.13. that is, they had one lot, if one lived the other lived, their joys were the same, they could not be severed or parted, they were but as one: So we should be towards God, our lives should be so bound up in him, we should be one with him.

Secondly, To live upon God, is to con∣tract all our desires into God, to have none but what are for him, and according to him. This is the way of life indeed, when God is a mans all, when the language of his Soul is, Whom have I in Heaven but Thee? Thus to have desires to God, that he rests not in any thing beneath God, nor seek any thing be∣sides God; that is to live in God.

Thirdly, To live in a faithful real resigna∣tion of ones self unto God. If you be his, you know that he hath taken, chosen and set apart the good man for himself, Psal. 4. And so must we live as sequestred persons, as those that are his; that as the holy things of the Temple were for no other use, so must we be only for God. In Hos. 3.3. 'tis said, Thou shalt abide with me many days, thou shalt not play the harlot, thou shalt not be for another man, but shalt be unto me; so will I also be for thee. God will stand close to that spirit, and be the comfort, stay and life of it, that re∣serves it self for him.

Fourthly, It is to contract and draw all your expectations upon God, to lay all your weight there. If there be any thing thou promisest thine own heart, let it be from the bosom of God; if there be any answer that thou makest to the fears, doubts and troubles of thy spirit, let it be from the voyce of the Lord. Thus David in Psal. 62.2. He only is my Rock, and my Salvation; he is my de∣fence, I shall not be greatly moved. And he saith at vers. 5. My Soul, wait thou only upon God, for my expectation is from him. He tells you what God is to him, and what indeed he looks for from God: What God is to him, He is my Rock and my Salvation, in God is my Salvation and my Glory, he is the Rock of my strength. He tells you also what he expects from God; My Refuge is from him: so that if I need safety or refresh∣ing and supply of any good, mine eye is up∣on him, and from him I look for all. This is to live upon God.

Having expressed in a few words what it is to live upon God; Now take those Con∣siderations which perswade to live such a life as this.

First, There is no other life for you: This is appointed for you, to this you are called, for this you are fitted. Fishes may as well live in the ayr, as you live in the world. You

may try and weary out your selves in vain, but God is your life. This be sure of, if you neglect this life, either dulness and benum∣edness will fall upon you, so that you will grow sensual, brutish and earthly, strangers to the joy, activity and tenderness of holy Christians; or you shall fall into a dis-rest, an unsufferable unquietness of spirit, while you are as a rouling thing in the wind, ha∣ving no consistence, because you are out of your place. You shall be afflicted within; and this will be your great evil, that you lived not in God: And now because you seek life in other things, you shall dig for your own death. And if you have any rea∣son, it will work to your own affliction, vex and torment your Souls night and day, be∣cause you did not walk in the counsels of the Most high, and the embracements of his Love: Your sweetest enjoyments will be all sowred, like the waters of Jericho, bitterness will be in them not to be endured.

Secondly, This is a life that should be most pleasing, and amiable unto our spirits; and certainly we are dead and alienated from God, if there be not an incomparable sweetness to us in it. For,

1. It is the fullest life. The life of all other things hath something mixed with it; the life of your enjoyments, your pleasures

and relations, is a mixt life; there is death in all your comforts, and you taste it, and are sick of it many times; you know it well. It is true, there is nothing that God hath made and appointed for our use, but brings in some portion of life; our garments give a little, and our food a little, and friends give something; but how little do all these give? But now this life is all life; the life you have from other things is a short poor narrow life, but this life is more compleat. Take the life of a man that hath whatsoever his heart can wish, his comforts strike but upon his sense, or at best have but some light touch upon his spirit: Alas! the Souls of men cannot drink at these Cisterns: Life that comes from these things, hath not im∣mortality in it; such things are as far from immortality, as they are from sufficiency. The wisest, the richest, and most honorable, that have the fullest life, dye, because the life they have by such things cannot hold pace with the Soul, nor communicate a life of consistency: But the life we have with God, extends to the whole course and ca∣pacity of the Soul; it fills up every corner, and leaves no want.

2. It is a life that gives perfect satisfac∣tion; he can ask no more that hath it.

3. It is a life that beautifies the Soul. Mens

complexions usually are as their dyet is: Oh, he that feeds on God, what a rare com∣plexion is his Soul of? It makes him like to God; it reduceth a Soul from a miser∣able separation, into a blessed and orderly union. Our life being in one God, one Good, which is all Good; he that lives this life, would dye ten thousand deaths rather then part with it. Thou well knewest Peter what thou saidst in Joh. 6. When Christ said to his Disciples, Will ye also go away? then Simon Peter answered, To whom shall we go, Lord? Thou hast the words of eternal life. Whither dost thou think we can go? when we knew thee not, we could indeed be with∣out thee; but now we know thee, whither shall we go? When Nature comes to a state of Consistency, it rests, it seeks no more: That man is in such a state, that is in God, that enjoys him and his Love, and rests in him; he lives in an holy content∣ment and a glorious rest in all things that are according to God, and in a hatred of all things that are in opposition to God. If any thing come into the ballance with God, if it be like God, he loves it; but if it be con∣trary to God, he hates it: having once drunk of the new wine, he desires not the old harsh spiritless wine.

You may remember the Catalogue of

Saints in Hebr. 11. when you are come to their pitch, then God will be dear to you, and there will be a flatness upon all things else. The life of every thing is according to its compass, and the thing by which it is maintained. Men have a better life then beasts, for they have better things to live on: Princes live better lives then beggers, and Angels then men, because they have better things to live on. Now then, if your life be in God, you have the best and sweetest life. We judg of lives in the world by the con∣tentment they have that live in them; now in this life you find innumerable Angels, the spirits of just men made perfect; Jesus Christ lives this life, and thinks it enough, he desires no better life; God himself lives this life, he lives in himself.

Thirdly, A third thing is, That if you do not maintain this life, you offer unspeakable violence to that blessed station and happy re∣lation wherein God hath set you. One of these two things you must needs acknow∣ledg.

1. If you live not on God, God is not your portion; you have not taken him for your God, you have not clos'd with him, and then you are undone.

2. Or this must be granted, If you have closed with him, you wrong God and your

selves extreamly, because you live not on him. Hath God taken you? and have you taken him? Hath he said to thee, My Spouse? and hath thy Soul said to him, My Lord and my Husband? And shall we live upon other things, and not upon our Husband? Shall the child live on strangers bread, and not upon his Father? Shall the son of a Prince hang as a begger upon others doors, and be a stranger to his Fathers love, to his Fathers house and fulness? This is certain, that so far as you do this, you are not children, but Prodigals (in Luke 15. last) dead and lost. While you are out of God, and your hearts set on other things, you are in a state of dead men, in an absolute indisposedness and inca∣pacity, either to the fulfilling of that which lies upon you as the Law of your relation unto God, or to the enjoyment of that which is the sweetness, priviledg and com∣fort of your relation unto God. Is she a wife think you, or doth she not offer violence to the Law of her Relation, that refuseth bed and board with her husband? You should drink water out of your own Cistern, from your own Head and Spring; who is that but your Lord and Head whom you have chosen? God will not endure that you should wander; He will hedg up your way, as he speaks in Hos. 2. and those hedges will

teer you. He is pleased with you when you lean on him, and take of his Love, and then his joy is fulfilled in you, you do what he loves, he takes contentment in it. Other comforts are stoln; sweet they may be in the taste, but they will be bitterness in your bow∣els; it must be so: for when you live any where but in God, you cross his great de∣sign, which is to make himself your Center, wherein your Souls should rest: He hath appointed no place for thy Soul to rest in but his own bosom; You despise him when you suffer the joys of your Souls to be clouded. If Elkanah could say to his wife, Am not I better to thee then ten sons? Surely God may say much more, Am not I better to thee then ten such things as these that thou art troubled at? So that if your hearts go out any other way, it is against all reason. Christ in John 4.10. made account, that the Soul hath enough that tastes of this; for he saith, he shall never thirst more. Go no more then to the hedges and high ways; thou that hast such a God and such a Friend, be quiet and rest in his Love: He rests in his love to you, Zech. 3.17. And will not you rest in it, and lie down in his arms and embrace∣ments, and say, It is sweet, it is enough? Is not he always embracing you, and cheering you, and holding forth the brests of his con∣solation

to you? wooing and winning you, and using all means to fill your Souls with himself, and to make you blessed in the en∣joyment of him? If then you have any fear of his displeasure, if you have any sweetness and comfort of the Love of God, if you have tasted and known how good the Lord is; then keep fast to him, and maintain your Souls in a constant living communion with him: If you keep near him, you shall find that there is life in him; Psal. 69.32. They shall live that seek the Lord.

CHAP. XVIII.

Heavenly life nearest at hand. Christians are to live up to the height of it, and to maintain it in every condition.

A Fourth Argument is, That this life we speak of is most present, it is nearest at hand, most attainable, being wholly mental and spiritual, and those works are quickest done. All other life comes in by parcels and pieces: If a man would live in honor, what a deal ado is there? what a compass must he fetch to maintain good thoughts with this man and with that man? and his honor riseth by degrees: The like may be said

concerning pleasures and riches. Nay na∣turally what a course doth the Soul take to bring in that meat which supplies our life, in eating, concocting and digesting it, and carrying it to every part? The labour of Nature is great. But this life is maintained by a sweet and silent working of Spirit; it is a life that is got, kept and cherished by the sweetest actings of the Soul. In Psal. 63.6. saith David, I shall be fill'd as with marrow and fatness, when I remember thee upon my bed. And in Psal. 20.7. you have this exprest by the like words, Some trust in Charets, and some in Horses: Great preparations they make; but what is his trust? I will remem∣ber the Name of the Lord our God. This is life, to remember the Name of the Lord our God: It is the best exercise of the most noble part of a man towards the most excellent Object. And what should we love more to look upon and to remember, then God? Do not you find how a few affectionate thoughts of him come down in showres of spiritual blessing and consolation? Both the Goodness of God and the Love of God makes this work sweet. He that seeks to live this way, hath not only sweetness in his end, but in the way to it. Remember how suc∣cessful you have found this course: What unspeakable effusions of inward refreshing

have you found upon turning of your spirits unto God, upon the very cast of your eye upon the Father of Mercies? Alas for those poor Souls, those wandering Beggers, even all men that do not come in, and that have not God for their God in Christ! It is pity and grief to see what a poor life they live, and they know it not: How do they sweat and toyl for that which they never get? They get but the image of what they aim at: For what do they work? For life, they think; but they work themselves out of life, not into life: they are knocking always at that door where nothing is, where vanity and emptiness dwells; they are digging pits that will hold no water; they are seek∣ing grapes on thorns, and figs on thistles. But this way is sure and sweet; you are sure to find; and your sweetness is as well in seeking as in finding.

Let Christians then endeavor to live this life: How can we without shame complain, that we are dead and broken in spirit, that a weight lies upon our Souls, that we are emp∣ty, when life is so near us? when the Well is not deep, and we might take of the water of Life, and drink freely? Men will not improve the activity and nimbleness of their Souls to enrich themselves. We oftentimes charge God with hiding his face from us,

but wrongfully; he turns not away his face from us, we turn from him: we go out of the Sun-shine into the cold shade, and then we shake by reason of cold. But those looks of God, which are easily had in Jesus Christ, warm and chear the Soul. Have not such a thought in your hearts, that holy Consola∣tions are hardly gotten: You wrong the Fountain of Life, if you think that you may draw and find nothing; or that you may let down your bucket, and bring it up emp∣ty: these are blasphemies, which our unbe∣leeving hearts form against God. Certainly God is easie to be entreated, and to be found of those that seek him. David in Psal. 32. had hard thoughts of him; but when he once tryed him, though he came in the blackness and dread of his Soul, covered over with shame and confusion, yet he found God to be to him according to all his Name, and according to all his Word; his tears were wiped away, and his broken bones were set again, and he was satisfied.

I would yet a little more clearly express this thing, and winde up the Exhortation to its just height, in two words.

1. That we endevor to live this life in the highest degree, that is, to live very much in God; not only to have a true life, but a life proportionable to our relation unto him.

Princes should feed as Princes, and their life should be like their place: So should Chri∣stians have their life proportionable to what God is. What God is in himself, he is to us, if we have accepted Salvation by Jesus Christ. Meer peace is too low a temper for a Christian; he is never like himself, ex∣cept he live in joy: his principles reach to all joy; and for that the Apostle Paul pray'd, Col. 1.11. Saints might as well live like Princes in faith and joy, as with feeble hopes, some weak consolations; they might as well drink a full draught, as taste of the goodness and kindness of God. Who strai∣tens you? What is your life, but a continu∣al espousing of your selves unto God? and should not there be much joy on the Marri∣age day? Therefore the Apostle prays in Rom. 15. The God of peace fill you with all peace and joy always, [All peace, and al∣ways.]

2. A second word is, That you maintain this life in every state. No variation of our outward estate in this life, should be any di∣minution of the glory of this life. The re∣joycing you have by Faith, and spiritual en∣joyments, should not be dampt by any thing. Is our fellowship with the Father and with his Son Jesus Christ? Can we say so? Then what should all the turnings of this

world be to us? How unsuitable to this Communion is it, to have our spirits turned, and our joys changed with outward things? Suppose it be well with us in the world, and we be pleased; yet is it fit for the Expect∣ants of eternal life, who have also a sense of the sweetness of enjoying God, to be much taken with these things? Is there not a Crown prepared for us? Is not God our God? Can we be content to be so taken with the dishes at a feast, as to forget our friend at the table, and that our best friend? Suppose it be ill with us, as we commonly account ill; though the truth is, it is never ill with a good man, it doth but appear ill; it seems ill, but it is all good and well; for all is from goodness and love; therefore though it be ill with us, in this sence, yet let us be in our own temper, that is, rejoyce in God: Though nothing be the same, yet if God be the same, let us be the same. Meditate up∣on that famous place, Habak. 3.17. Although the fig-tree shall not blossom, neither shall fruit be in the vines; the labour of the Olive shall fail, and the fields shall yield no meat; the flock shall be cut off from the fold, and there shall be no herd in the stalls: Yet I will rejoyce in the Lord, I will joy in the God of my Salvation. This is that which God calls for, that you live in him always. Whatsoever fails, say as

the Psalmist, Psal. 73.26. God is my portion for ever. I have a Father in Heaven, and so though I find things bad enough here, yet it is well, it is well, well above and well within.

CHAP. XIX.

Further Considerations to promote the fore∣mentioned life, of its incomparable worth. Those that will not live the life of Faith, shall not. A firm belief of the Gospel the founda∣tion of this Life.

LEt us now take a few things more into consideration, to promote our living in God; for we have need of all cords to draw us and bind us to this life.

1. The first is, the unutterable difference that is between this life, and any other at∣tainable or imaginable. Harken to all that can judg, every thing speaks in the Case; especially take the testimony of God, and of those whom he hath blessed with the best enjoyment of himself: You know what God saith of himself, and what glorious de∣scriptions he hath made of that absoluteness and incomprehensible goodness which is in him: You know what he hath said of all things

else, that they are broken Cisterns. Ask the Saints also, and the spirits of just men made perfect, take the Angels too; they live in God, and are confined in that life, they go no further; yet their confinement is no impri∣sonment, but it's a confinement of love and li∣berty, it's from the satisfaction of their Souls. You know that perfect rest is from a per∣fection of estate. This life, and the wants of it, always breed motion; the spirit is still moving out of one condition unto some∣thing better. The constant Rest of those glorified spirits in God, is a plain demon∣stration that there is no Life like that. They know the life that we live in this world, they know what honours, pleasures, and such things are; but they are so beneath them, that they do no less overlook these, then a Prince doth overlook the poorest Cottage, or the vilest things of this world. Nay the Saints on Earth too, when they are them∣selves, do not only prefer a Life in God be∣fore all things, but with contempt of all things: Paul puts a note of superexcellency upon the knowledg of Christ, and pro∣nounceth all things else but dross and dung, Phil. 3. In Heb. 10.34. They suffered the loss of all things for this life with joyfulness; it did not grieve them to see their goods and estates taken from them, because they saw

this loss make for the further enlargement of their life in God. And those in Rev. 12.11. loved not their lives to the death for Christs sake. When Solomon had traversed all these things, (and I make no doubt but he had many that traversed them with him,) you know what he saith of them, Vanity of vanities, all is vanity, and vexation of spirit. But why should I dwell upon outward te∣stimonies? Make use of your own under∣stands, give them full scope to search, and then think what proportion there is between that life that is upon things finite, mixed, mu∣table, and of short continuance, and that life that is in him, that is infinite, and all good, always the same, abiding for ever. Descend lower then your understandings: Call in the sense and experience of those several states of life which you have passed through in the world; as that of childhood, of manhood; of a single estate, of a married estate; of a meaner and of a fuller condition; take the best of them, what did you find in them in compa∣rison of that life that you have in God? Remember all the sense you have had of the sweetness that is in the enjoyment of God, and then upon the verdict of your sense and inward experience, you will find that there is no comparison between the one and the other. How often have you said, when you

have been hunting after and wearied your selves in the vanity of this world, I will re∣turn to my first Husband, for then it was better with me then now? Hos. 2.2.

2. What a deplorable loss to our spirits is it when we suffer a day to pass without living in God? That day we dye, when as we might have been as they in Heaven. What shadows of death have covered your Souls when you have been out of God! What bondage and weight are cast upon mens spirits? how are they as reeds, of no strength, shaken with every wind, with the turnings of the things in this world, if their hearts be out of God? We are chargeable with many sorrows and heart-breakings, and God might put them upon our account; God may visit us for many of our tears and complaints. What, will not the Fountain give water? will not the full brest give milk? It is a wrong to say so of God: We are the cause of our own harms and losses. The rest and chearful vigor of a mans Soul is of more worth then a world, and that we lose whilest our spirits roul up and down. Who can utter what those joys are, what that sweetness of the taste of the Soul is, which it hath in its sincere and secret ad∣dresses to the Father of Life, in its secret conversings with him, and enjoyment of

him? What a holy forgetfulness of all things hath this wrought? what a holy mag∣nanimity? what peace passing all under∣standing? what joy unspeakable and glori∣ous? And shall we lose all this by not main∣taining our life in God? Our experience and knowledg of these things should be as an attractive Load-stone, and the sadness of our Souls under the heavy loss of this should be an enforcement upon us to keep near unto God. The Apostle, Hebr. 12.5. gives this as a reason why they were so weak; You have forgotten (saith he) the ex∣hortation or consolation that speaks to you as children.

3. A third Consideration is, The sweet and powerful attractions and invitations of the Spirit. How often may that be said to us, which Christ saith to them, Rev. 3.20. Behold, I stand at the door and knock; if any man will open to me, I will come in and sup with him? How often and how strongly hath Wisdom cryed from Heaven, and uttered her voyce, saying, I have built my house, I have prepared my feast; come, my friends, all is prepared for you; come and eat, and rejoyce in the fulness of my Love? Christ hath followed us, as the waters followed them in the desart, mercy and goodness hath followed us all our days. Hath not God by his Spirit

urged us from all things, from all conditi∣ons and relations, from every thing that strikes upon our senses, or that comes within the compass of our knowledg? As his de∣sign is by all things to work us to himself; so hath he not by all things pleaded with us to come home, and to stay at home, that we might be blessed in the enjoyment of the sweetness of his presence? He hath layd up something even in death it self, to bring us to him. A Crown was once found in a thorny bush. Surely then if God be so rea∣dy to meet us, and doth so seek us; if he have so richly prepared for us, and set things before us; we should provoke our Souls to feed on these precious things, and to live that life of the enjoyment of God, which only is Life.

4. If we will not live this life in God, it may be we shall not. If nothing will prevail, but we will live in the flesh, and pour out our Souls upon vanities, and will be wan∣dering in this world, travelling in the desart, and forsaking the fulness and sweetness that is in God; surely it may be, that shall be our portion all our days: God may, and he doth hide himself from the Soul, when the Soul hides it self from him: God calls, and they will not hear; he invites, and they are careless: Well, saith God, seeing they will

not come, they shall not come; but shall live like servants and strangers, and shall have no more of the Childrens bread then will maintain them in a state of life, but not maintain them in a state of peace. Sorrows and troubles will seize upon men, because they would not embrace sweet mercies. Do you think we can violate all the mercies and goodness of God, and be born with? No, no: Remember that example in 1 Sam. 2. Eli had many and great manifestations of Gods love, but his sin of fond love to his wicked children, would not be done away with sacrifice or burnt-offering; God said he would bring evil upon the house of Eli, and he did it.

As a fundamental assistance to all this, Look to the setling of your Souls in a firm belief of the Gospel; for so far only as we beleeve the words of eternal life, they are of power to us. Remember that in Heb. 4.2. The Gospel came to the Jews, but it did not pro∣fit them, because it was not mixed with faith. The weight of words lies in the truth of them, and not only in the worth of them: For if you speak of mountains of Gold, of heaps of Pearls, though these are rich words; yet if there be not as much truth in them, they are but an empty sound, and take not the heart. Converse much with all the

witnesses of the Scriptures truth, converse with and call to mind frequently that in∣ward Seal which is upon your own spirits, that living and effectual force and vertue which the Word of God hath had upon your hearts, unto a thankful embracing of it, to a holy subjection to it, to a couragious and chearful dependance upon it, to the melting of your hearts, and the pouring out of your spirits unto God. Remember these things; for Gods appearances in his Word are as so many seals and witnesses from a∣bove; Rest not till you can say with that Angel, Rev. 19.19. These are the true sayings of God: And with the Apostle in Joh. 21.2. We know that his testimony is true: For while this is not done, our comforts and rejoycings in God cannot be high, they cannot exceed our faith.

Then, let no dark clouds remain upon your spirits, so far as you can; if you have re∣ceived a little light, make it to encrease more and more to the perfect day. Observe the language of the people of God, I know that my Redeemer lives; I know that thou art with me. How often have you these expressions in the first Epistle of John, 2.3.4. and 5. Chapters; We know that we are of God; We know that God dwells in us; We know that we have passed from death to life; We know that

we are in the truth? Endeavor to come to this.

Again, Be frequent in drawing comfortable and reviving inferences from your Interest in God. Mark what inference the Church makes, I will wait upon God, my God will hear me. Faith, and a lively enjoyment of God, is full of argumentation, and that is the life of the Soul: It is not maintained by a specu∣lation of God, but by arguments, reason∣ings, and such conclusions, as are meat and drink indeed to the Soul.

CHAP. XX.

Our Apostacy hath made us unapt for divine Life and Converse with God through a Me∣diator, and willing to conform to the lowest Patterns.

HAving said much to this Point, I will shew now what great need there is that so much should have been said, and much more also, for the furtherance of this life in God; take therefore into your hearts these few things.

First, We are naturally in greater affinity and capacity as to the things of the creature, then to the things of God. It is was not so

from the beginning, but our Apostacy cast us into this unhappy state; that whereas we were nearest unto God, now all things are nearer unto us then God; we are grown strangers to that life. As the child of a Prince that goes away in his childhood, and is trained up in a beggers house, he contracts a beggers spirit, and grows a stranger to a Princes life: So it hath been with us. As Nebuchadnezzar lived like a beast, and for∣got the life of a Prince, yea of a man; so we are strangers from the life of God. What God saith in Hosea 8.10. is true of us all, We account his things as strange things, as things that we are not acquainted with; we have neither a pleasing sight of them, nor a pleasing taste of them; but they are to us as meat that we cannot relish, that suits not with us. Nothing was more natural to man then to live in God, as we came out of Gods hand. It was not more natural for the fish to live in the water, then for us to live in God; and that was a blessed state. The brest is not more natural to the child, then that life was to us; that was our first life, and it was sweet, though it was short. It was a blessed life; for God let out himself in so much fulness, as took the heart up into intimate acquaintance. We were made up∣right, that is, such as God delighted in, such

as we should be; now we are altered, our spirits are divided and scattered. In as much then as we have not altogether cast off our depraved natures, we have need to be thus called upon, we being more enclined to the creature then unto God.

Secondly, Naturally we have a greater propensity to observe the Law, then the Go∣spel; to do what we are bid, then to take what is offered and given to us in the Gospel: For the Law is natural to us, it is written in our hearts; the things that are revealed in the Gospel, are above Nature. This disposition the Apostle found in those, Rō. 9. latter end, Israel which followed after the Law of Righte∣ousness, did not attain unto the Law of Righte∣ousness: Wherefore? because they sought it not by Faith, but as it were by the Works of the Law; for they stumbled at that stumbling stone. It was a stumbling stone indeed to them; they rather chose to make their way to life by the Law, then to accept of life ac∣cording to the propositions of the Gospel; be∣cause the Law was more near to them, it was more natural to them; but the Gospel is supernatural. Children are nearer to, and more apt to receive those things which are by Nature, then those things which are by instruction and appointment. It is natural for a child to eat, he need not be taught it;

but for a child to learn, that is hard, he is at more distance from it: So it is more easie for us to form our selves to the obedience of the Law, then to the Gospel.

Thirdly, We are naturally more apt to converse with God immediately, then by a Mediator: Because this is still according to the natural course and original appointment of God in the first Creation of Man. Though then there was a very great dispro∣portion, an infinite disproportion between God and us; yet because there was no Conscience of guilt, no matter of offence, this poor Creature, though but dust and ashes, could come to God, and did converse with him immediately. But now since his going away from God, God hath declared that man should come no more immediately to him, but by the Door which he hath ap∣pointed: He hath made Jesus Christ that Door; and whosoever entereth by him, hath life, and none else. You may knock at the door of Mercy, and spend your days in tears and prayers, but not be heard, unless your way be through Christ: Therefore, 1 Pet. 1.21. the Apostle speaks thus, Through Him we beleeve in God. And Heb. 10. He saves those that come unto God through Him. We are very apt rather to come to God as he is the great God, our Creator, then to come to

him through a Mediator: Therefore since there is no other way of life but this, we had need be taught it.

Fourthly, We are apt to think it almost impossible to live such a life as this. Oh how do we greaten the matter of our duty! We make mountains of mole-hills: The fault is not in God, but in us. Certainly we might have more: What saith the Gospel? Doth it not call us to all joy, all peace, and to rejoyce always? What's the meaning of this? Doth not God speak realities? Shall we rather have hard thoughts of God, then of our selves? No, no; it is because we will not, we thirst not: It is not because water is not to be had, but because we will not take the pains to draw it: We say, the Well is deep, and the water will not come; but he hath said, he will meet those that rejoyce and work righteousness, and that he will draw near to those that draw near to him; and he will be as good as his word. Certainly the fault lies either in our not seeking, or not seeking as we should, or in our not taking what is offered to us. Do you not find, that when you come to the door of grace, it stands open, and that God is ready to give the comfort and re∣freshings of a Father, when you come over∣whelmed with sorrows? Is not he always the same? Will he hear one prayer, and not

another? If you did continue in prayer and seeking, might you not have more? It is very ill to fancy such impossibilities. Why do you set bounds where God hath set none? and make that so hard to get, which God is so willing to give? and so straiten your selves, when you have license to ask?

Lastly, We are apt to live much by pat∣terns and examples. We see how Christians live at the common rate; it's neither night nor day with them; they have a trembling hope, a mingled joy, a mourning life; some∣times bright, sometimes clouded: and this sight doth form other Christians to the same life, and makes them say, Seeing others live so, I'le live so too. Examples are mighty. Of what force was Peter's example of to the Galatians in another case? Beggers form one anothers spirits to beggery, and a poor kind of life.

Remember that counsel of the Apostle in Rom. 12. Be not conform'd unto this world. Make no patterns to your selves further then they agree with the Rule that you are to go by. How low did the Jews bring themselves by the traditions of their Fathers? Their Fathers did so and so: That's a poor beg∣gerly life. Shall I say one thing more?

We are subject to slothfulness: It's strange that a Christian should be slothful of all

men. Should we not wonder if we saw a man slothful to gather up Pearls and Jewels of great worth? Was ever any man so slothful, that he would not take the pains to eat his meat when he was hungry? Can a poor man be so slothful, that he will not dig a Myne of Gold when he may have it? What should make a Christian slothful? What, is it the difficulty of this Life? Cer∣tainly if we say so, we speak evil of God and his goodness, as those Spies did of the good Land. What, is there difficulty in eating and drinking? Our way all along is pleasure; even the pleasure of living in God, and en∣joying of him. Or is the work unsuccessful? Dare you say you have let down your bucket, and drew up nothing? Dare you say, that you went sincerely to God, and could not procure him to hear you? No, you cannot: for when his servants have come to him in their worst conditions, he hath received and embraced them. Could a man come to God in a worse condition then David did? Psal. 32. When he had run from God desperately, and stayed out a great while, you may well think how often he quenched the spirit in that time, and con∣tended with God; and yet when he return∣ed and came home, God did not despise him; God did not say to him, Away

wretch, what hast thou to do to expect mer∣cy? but pardoned, refreshed and cheered him; and David tells it abroad: For this, saith he, shall every one that is godly pray unto thee in a time when thou mayst be found. Say not then with thy self, that thy coming shall be unsuccessful.

To that which hath been said, we may add these pertinent Considerations.

1. If we live in God, and fetch all our peace, strength and satisfaction from him, we shall have the best enjoyment of all things else: The taste of Gods love sweetens all enjoyments.

2. This puts the Soul into a secure state against all dangers; it cannot be ill with him that enjoys God: It puts a man into a state of conquest and victory over all things: When a man enjoys God, and lies upon his Love, he is above all things.

3. This fulfils the end of our Creation: For this was Gods appointment, that we might be for the demonstration of his infi∣nite Excellency, and to the enhappying of our selves in the enjoyment of him.

4. This keeps the Soul in a preparedness to all holy walkings and obedience. When a man lives in God, his heart is tuned to all duties.

CHAP. XXI.

Several Questions concerning the foremen∣tioned Doctrine, answered. Saints not al∣ways equally strong. Some afflictions sweet∣ened more then others. Sometimes God will have his Rod smart.

I Proceed now to answer two or three Questions, which concern this Doctrine and Truth.

1 Quest. Seeing the Saints have this way for Life, and that their Interest in God doth so ballance their Souls; whence is it that they are so frequently dejected, so under hatches?

2 Quest. If Interest in God be so effectu∣al to lift up Christians spirits, whence is it that there are so many weaknesses, defor∣mities and contrarieties to God in their spi∣rits?

3 Quest. Whence is it that they who have no Interest in God, oftentimes seem to go through very great troubles with much strength?

1 Quest. If the Saints life springs from their Interest in God, how is it then that they are so often broken in spirit, that there dwells with them heaviness, confusion and

distraction oftentimes as with others?

Answer. In the first place let us know, that the Saints do not all live this life equally; they have not all received such measures of grace, that they can with equal magnanimity pass through their troubles in this world. Some pass through trouble with a spirit of glory, being highly lifted up above their suf∣ferings: So Paul in Rom. 5. We glory in tri∣bulation. In Heb. 10.34. They s••ffered joyfully the spoiling of their goods. And Acts 5. when the Apostles were scourged, they went away rejoycing, that they were accounted worthy to suffer for the Name of Jesus. Others go not on triumphantly, but stedfastly; though their afflictions be not so much under them, yet they are above their afflictions; though they cannot go on their way with so much gallan∣try as others, yet they are not turned out of their way. So Job, that pattern of patience, was sometimes up, and sometimes down; but he had the Conquest. It is with Chri∣stians as it is with the Ayr, which is some∣times bright and sometimes cloudy, some∣times stormy and sometimes calm. A Ship at anchor rouls in the Sea, but is safe: So Christians have many tosses in this world, but are secure. Peter is an instance of this truth. And some of our own Martyrs and others might be produced, who have shewed

a very trembling spirit, a misgiving heart in the time of their tryals. Some have begun to fret at their condition; as that good man Asaph did in Psal. 73. because he saw God did not do for him as for others, was angry, and disputed the matter. Jeremiah did so in the 12 Chapter of his Book: Jonah did so with a witness: David sometimes, Why hast thou forgotten me? saith he. Sometimes they are brought to use ill means to help them∣selves; Asa did so in 2 Chron. 15. Because God did not help him, he would see if he could help himself; he struck a League with the King of Assyria, and thereby pro∣voked God.

The Reason of this Inequality that is be∣tween Christians compared one with ano∣ther, or that is to be found in themselves at one time compared with themselves at ano∣ther time, lies in such things as these.

1. Some sufferings are more sweetened with the divine presence then others: God attends some afflictions with more inward Consolati∣ons and manifestations of his Love, then o∣thers. Those sufferings that are for his Names sake, are usually thus sweetened. The Apostle Peter, 1 Pet. 4.14. saith, If you be reproached for the Name of Christ, happy are ye: What follows? For the Spirit of Glory and of God rests upon you. These two,

sufferings and rejoycings, are mixed and put together: In 1 Thes. 1.6. You have received the Gospel in much affliction, and joy of the Ho∣ly Ghost: Much affliction, much persecution, and therefore joy in the Holy Ghost. Suffer∣ings for God and Christ, are no bars to the sweetest serenity and most perfect calm of the Soul; notwithstanding these, joy oft rises to the highest, even unto extasie; as some have found: God usually pours out himself very fully at such times. Light, though but a spark, will appear against all the darkness of a whole spacious room; The little light of a twinkling Star, prevails against the darkness of the night: How much more will the light of Gods face, when that shines upon the Soul, prevail a∣gainst all the darkness of sufferings that are upon a man? When Peter and Daniel were in great afflictions, God sent his Angel to comfort them. We have examples in our own stories, that do sufficiently witness what the sight and taste of divine Love will do in sufferings: Have not some called the flames beds of Roses? not only things without pain, but of pleasure? Eusebius tells of one that writ to his friend from a stinking Dungeon, and dated his Letter, from my delicate Orch∣ard. God so sweetens every condition, even the worst that they undergo for his sake,

that they have more contentment and satis∣faction of Soul, then a Prince on his Throne. Therefore the Apostle 2 Cor. 7.4. hath these expressions, Great is my boldness of speech to∣ward you, great is my glorying of you, I am fill'd with comfort, I am exceeding joyful in all our tribulations. Strange matter of Joy! He was very glad to hear that they were hunted and persecuted of this world for the Name of Christ, as himself was; because now he knew they should enjoy more of God, and of that which the world knew not. There∣fore the Apostle James saith, Account it all joy when you fall into such temptations, when you suffer thus. Other afflictions and tryals usually have less of sweetness in them.

Secondly, True Interest in God, is not al∣ways of equal strength and power with Christi∣ans. Let a man be supposed to be of a vast estate (such things have been found,) if he doth not keep an exact account of what he hath, he may think himself worse then no∣thing; and then will be as a Begger, though he be rich: So a Christian not keeping the account of his Interest clear, may suffer in his Spirit as one that is without God, when indeed he is in the bosom of God. Oh how is our unhappy spirit subject to excursions and wanderings from God! and these are the destruction of our peace, and bring our

Souls into a night of sorrow. Asah (of whom I spake before) was out upon this ac∣count, because he had lost the sweetness of the enjoyment of God.

Thirdly, God sometimes leaves his people, not only to their sufferings, but to grief, yea and to faintings under their burdens. When God comes in way of Correction, he will have his Rod known to be a Rod, it shall smart. It is true, the ultimate end of it, is to make us more partakers of his holiness; His end is cure, but the way is by grief, and we shall know the weight of his hand when he comes thus: When God comes to visit us, it will be a sharp season. He will not always deny us some comfort from the manifestation of himself to us; but he will so manage the matter, that we shall know he is not pleased with us. But however, there is a vast differ∣ence between the people of God, and others; between their impatience under their bur∣dens, and that of the world; for God doth maintain his presence in his people, and they find it; it's attended with such a Spirit as this, usually in the worst times they can still plead with God. You have an example in Psal. 44.17. All this is come upon us; yet we have not forgot Thee, nor dealt falsly in thy Co∣venant: Our hearts have not turned back, nei∣ther have our steps declined from thy Way:

And yet they had complained very much in the words before, and shewed a deep sense of the burdens and troubles that lay upon their spirits; yet for all this God was their God, and they had not departed from him. So in Isai. 26.8. In the way of thy Judgments, O Lord, we have waited for Thee; the desire of our Soul is to thy Name, and to the remembrance of it. This is the frame of the spirit of Gods people, that although they complain and be full of sorrows, yet still their affections are towards God; they are unmoveable and unchangeable; our desires are still towards Thee. You know that famous speech of Job in Chap. 13.15. Though he kill me, yet will I trust in him; and yet Job spoke many hard things, and was full of bitterness. And the Church here in this Micah 7. saith, She will wait, and bear the indignation of the Lord, which was heavy upon her, till God came and shewed mercy to her.

Again, Though they are born down, they rise again; all the hurt of their spirits ends in a sweet recovery. In Jer. 31.18. it is said concerning Ephraim, Thou hast chastised me, and I was chastised; I was as a Bullock unac∣customed to the yoke: See what a carriage here was; he was smitten and smitten, but still stout and unquiet, restless and kicking against the Rod; but afterward he saith,

Turn thou me, and I shall be turned; though there was before a froward spirit, there is now a praying spirit, that he might be brought unto himself; I was ashamed, saith he, and confounded, because I did bear the re∣proach of my youth. The return of Saints is with this double excellency.

1. With a deep self-abhorrency when they find they have fainted in the day of their tryal; when they reflect upon the ill carri∣age of their spirits toward God, there is a deep shame falls upon them. Job is an in∣stance in Chap. 42. when he saw God, and remembered his own carriage, he saith, I abhor my self in dust and ashes, [in dust and ashes,] that is, he was very much afflicted; for that was the manner of the afflicted, as you may read in Jer. 26. Oh daughter of my people, gird thee with sackcloth, and Wallow in Ashes: So in Isai. 61. I will give them beauty for Ashes; that is, in stead of a mourning con∣dition, I will put them into a joyful. So in Psal. 73. that good man confesseth concern∣ing himself, I was foolish and ignorant, even as a beast before Thee; my carriage was brutish and absurd.

2. They attain also more subjection unto God then before, they have their hearts more bowed to him then before: Discoveries of sin, and restored mercies, do mightily work

upon their spirits. In Psal. 39. David after his dis-rest yielded to God, and came to more calmness of spirit; I held my peace, be∣cause it was thy doing. The Lord will not lose his people; his end when he comes to smite them, is not to drive them from him: They can say to God, as he said to his Ma∣ster, when he was driving him from school with a staff, It's not thy staff can drive me from thee. What father ever used the rod upon his child, that he might alienate the heart of his child from him? Nay, if a father had power to bring the spirit of his child to his own heart, he would do it: God can, and therefore he will. It cannot stand with that infinite goodness which is in God, by afflictions, or any thing else, to separate his people from himself, he having set his own Image upon them: What, would he give the blood of his own Son for them, and suffer them to be thrown away? No, nei∣ther will he suffer them to throw themselves away.

CHAP. XXII.

How it comes to pass that deformities creep into the Conversation of Christians, since they have so high a principle of life. Whence it is that those which enjoy not God, seem to go through afflictions with strength.

A Second Question is, [Quest. 2] If Interest in God be so effectual to lift up Christians spi∣rits, whence is it that there is such a poor ragged spirit appearing in some Christians, and that so many weaknesses and frailties are upon them? that so much of contrarie∣ty to God and deformity is sometimes in their carriage?

Answer. It is a most deplorable Truth, and to be lamented of all the generation of the righteous, That very few of those that beleeve, do enjoy a clear and constant sight of their Interest in God. Many do often∣times bring a damp upon it by their going out from him, they dwell not in him and the hope of glory; for the nature of that is to sanctifie and bring us into a conformity to God. 1 Joh. 3.3. He that hath this hope in him, purifieth himself as he is pure: And, Whosoever abideth in him, sinneth not: So far as a mans abiding is in God, so far he is at

a greater distance from sin.

2. There is something in the natural temper (I may call it rather unnatural) that very much clouds the beauty of a Christians Conversation. Some things will be in Chri∣stians according to that state of the body which they have here: Let a man be strong∣ly disposed to anger, fear, grief, or sorrow, these passions will oftentimes appear, be∣cause they are in the constitution of the bo∣dy; and grace is not so perfect a Physician as to alter the state of it: The end of grace is to bring the worser part into conformity and obedience, and it will do it at last; and in the mean time, where it cannot govern, it will cry out and complain, as the Apostle in Rom. 7. O wretched man that I am, &c.

3. In great tryals the spirits of men are apt to be more serious, solid and contracted, then in smaller matters. A Soldier gathers up his courage, puts on his armor, and will stand to it, when he is assaulted for his life; where∣as he minds not the little dog that bites him by the heels. Great spirits oftentimes are mov'd at small things, that are not mov'd at all at greater things. Aaron was sometime stir'd at a less occasion; yet when that sore tryal was upon him, mentioned in Levit. 26. Aaron held his peace: He had a plain sig∣nification of the Mind and Will of God

in the thing, and he was quiet.

4. Assaults upon our outward man are more visible then corruptions that dwell in us: Sin comes oftentimes stealing and creeping by degrees: so it did upon Solomon; though he was a wise man, yet he was not aware whether he was going.

5. Afflictions and sufferings being things without us, corruptions and sins within us, it's easier for us to bear one then the other. A Gi∣ant can bear a burden upon his shoulders, but is not able to bear a little stone in his bladder. The Earth that is not moved by all the storms without, is shaken with a little wind in the body of it.

6. Outward sufferings and tryals usually are more consistent and abiding; but miscarriages, obliquities and deformities are transient things, more sudden, and so surprize us.

The third Question is, [Quest. 3] How men that have not God for their God, nor ever tasted the sweetness of his Love, do go through very great tryals and sore afflictions with much strength?

It is to be granted that they do so many times, but never as the Saints do. [Answ.] Look up∣on Saul and David, and see the dispropor∣tion of their spirits in their tryals. In Saul evil wrought like it self: The natural pro∣duct of affliction is depravation. Affliction

stirs up, and puts life and activity into sin: as when you beat a Wolf, you make him more a Wolf then he was before. In 2 Chro. 28.22. it's said of Ahaz, that in the time of his affliction he did add to sin against God; he sin'd more and more: This is that Ahaz; or as some read, This is Ahaz the King, the same. A like phrase you have in Psal. 102.23. Thou art the same. Saul fretted and was angry; his Soul was at dis-rest, and in a rage within him, because he was cross'd, and suffered a frustration of his hopes and designs. This is the natural operation of evil upon such spi∣rits; as the Wise-man hath it in Prov. 29.3. The foolishness of man perverteth his way, and his heart fretteth against the Lord; he is an∣gry with his condition, and, in that, with God. But see Davids carriage in Psal. 39. I layd mine hand upon my mouth, I held my peace, because it was Thou, O Lord, that didst it. It was a patience not constrained, but from satisfaction of spirit; he saw love in his af∣fliction, and that sweetened his Soul. I know, saith he, that in very faithfulness thou hast af∣flicted me, Psal. 119.17. Faithfulness is a reach beyond Justice, there is something more of sweetness in it, and that David saw. Saul went out and did not keep his way, but David made streight steps unto his feet. In Psal. 18.21. he gives an account of himself;

I have kept the ways of the Lord, and have not wickedly departed from my God; or, I have not done wickedly from God; or, as the Chal∣dee, I have not walked in my wickedness from God; for all his Judgments were before me, and I did not put away his Statutes from me: they were before me, in mine eye, for obser∣vation; before me, in mine heart, for de∣light and contentment, and I did not turn my back upon them; or as it is in 2 Sam. 22.23. I turned not away from them: so is the expression there; I was also upright be∣fore him, or with him, or I was perfect to him, I was upright to him; all the while I was un∣der my sufferings, my wishes, mine affecti∣ons, my intentions were unmoveable, they were still toward God, I did not change in my spirit toward God, though he made me to know many changes in my condition; I was tempted to impatience and revenge, but I kept my self from mine evil dispositions and workings; I bridled my spirit, and so preserved my self in his ways.

To be short, Take the most noble and generous spirit in the world, that hath not attained to an enjoyment of God, and you shall find that it is far beneath that spirit which a sight of Interest in God works in his people. Look upon the strength that such a man may possibly have, it is either

from meer Reason, whereby he may per∣swade himself to patience by the necessity and mutability of things, &c. but this can never lead him into those depths, whereby he shall be filled with those joys and comforts which the sight of Interest in God fills the Soul withall: Or it may be from natural courage; and every man hath something of this, and many beasts have more then men: Job hath told us of the courage of the Horse in Job 39.20. Canst thou make him afraid as the grashopper? And in Chap. 41.33. con∣cerning the Leviathan, he saith, that upon the Earth there is not his like, which is made with∣out fear; he beholdeth all high things,—he is a king over all the children of pride. But there is often an addition to this natural courage in men from pride both against God and men, and by an influence from this world that strengthens them in their sufferings and hardships. But see a little further the rea∣son why many times those men carry it out so stoutly; they do not understand the sig∣nificancy and import of their sufferings, as the people of God do: It is true, God intends more evil unspeakably in the sufferings of the one, then of the other; but one hath a hint of it, more then the other: The Unbe∣leever understands it not, receives not the message into his judgment, he conceives not

that these are tokens of the displeasure and anger of God against him; but the sight of the displeasure of God to a good man is more then any Rod.

Once more, No wonder that they bear so strongly, for it is their Judgment: God pours out a spirit of stupidity and senslessness, a spirit of hardness upon them; as you have it in Rom. 11.8. He pours on them the spirit of slumber: The word properly signifies com∣punction, or remorse; but so it reaches not to the Hebrew Text, for the words in the He∣brew are in Isai. 29.10. He poured on them the spirit of deep sleep. Some therefore be∣cause they see the Hebrew doth speak this, have made the Greek word to speak in ano∣ther sence then it is translated; they read it the night, and so make this spirit of com••unc∣tion to be the spirit of the night: However that may be something strained, yet cer∣tainly the word must answer to the Hebrew, and that is a spirit of deep sleep. Now as a man that is asleep hath not a sense of things, so it is with these men. The Apostle useth another expression in the words before in vers. 7. of Rom. 11. The rest were hardened. It was with them as it is with a man that hath a thick skin drawn over him, that hath a part of his flesh become brawny, he cannot re∣ceive the sense of things; no more can these:

therefore it is no wonder they bear their sufferings so stoutly as they do; it is their Judgment.

CHAP. XXIII.

A Comparison of Interest and Enjoyment, and the excellency of Enjoyment evinced from Interest. What is requisite to make full En∣joyment. An affectionate Close to all the foregoing Discourses.

I Will shut up this Discourse by drawing one Inference from what hath been pre∣mised. The Inference is this, If Interest in God be so sweet, so powerful and mighty, how precious and excellent is the enjoy∣ment? For that take these few Considera∣tions.

First, To have an Interest in God, is much less then to enjoy God. A great difference there is between the meanest Saint and a glorified Spirit; and yet the meanest Saint hath as well an Interest in God, as the highest Crea∣ture in Glory. Interest in all things is less then possession. An heir hath not so much sweetness and content in his right and title, as when he comes to have actual possession of that he looks for. A state of meer Interest

is a state of expectation; and where there is hope, there is always grief: it's a state of desire, and that imports want; for when there is fulness, desire ceaseth. Therefore you find this to be the temper of the people of God, that having seen their Interest, they long after enjoyment. In 2 Cor. 5. We sigh and groan, saith the Apostle (and he heaps one word upon another) till we come to the fulness of that which we have Interest in.

Secondly, Consider this, That though Interest here be not without some enjoyment of God, yet that enjoyment is far less then it will be. There be four things that make up en∣joyment of God.

1. A gracious presence, a sweet effusion or communication of himself to the Soul. It must not be a bare presence, but an active pre∣sence; God pouring forth himself. A Child that hath the brest, doth not enjoy it, when he cannot draw the milk. A Garden is not enjoyed by him whose it is, that hath neither flowers nor fruits from it. That which we have of God here, though it be more then we had reason to look for, and is that which the Angels wonder at; yet it is very little to that which we look for in Heaven; it's called the first fruits: it is but the infancy of that blessed state whereto we are adopt∣ed. All the enjoyment we have of God in

this world is not effectual to the removing of its contrary, that is, to cast out all fear and heaviness, all sorrow and dejection out of the mind. That enjoyment of God which Christ himself had here on Earth did not keep out all fear and sorrow. Fulness is re∣served for Heaven.

2. A second thing is, A mind enlightened and enabled to a just comprehension of the ex∣cellency of God, and of the sweetness of the pre∣sence and love of God. By comprehensive, I mean as much as the faculty can reach and extend unto. But now the mind cannot have an observation of all the emanations of di∣vine Love; more then a Child can count the drops of milk which it sucks: We may as well tell the drops of rain in a showre, as tell the particulars of the love of God pour∣ed forth upon us: Our minds cannot extend to a just comprehension of that sweetness and love that is in God. It is with us as 'tis with a child that hath a Jewel put into his hand of exceeding great value for the mat∣ter of it, and of greater worth for the signi∣fication, being the Seal of a Crown to him, but the child knows it not: So the mercies of God are more in their nature and in their end then we can comprehend, they are far above our reach. Our minds are so straiten∣ed, that we cannot have a full enjoyment of

God here; but if in this life we find so much sweetness in what we do enjoy, what will it be when our Light shall be like the Sun at noon-day?

3. There is requisite a lively sense of the presence of God. The Soul hath its sense as well as the body; nay more, for it's the fountain of sense to the body. In Phil. 1.9. the Apostle prays, that they may abound in all knowledg and sense of the things of God. As the body receives its life from things by the senses, so doth the Soul also receive its life in the sweetness and comfort of the presence of God by its spiritual sense. Take away sense, and a man is as a dead thing, and all things are dead to him; and the presence of God would be a dead thing to the Soul, if it were not for the Souls sense of it; I mean the spiritual sense, which the Church speaks of, Cant. 2.3. I sat under his shadow, and his fruit was pleasant to my taste. But now the sense of the Soul hath here a dulness upon it, it's short of that quickness to which it was appointed; therefore we cannot have that full enjoyment of God here, as hereafter. But if what we do enjoy now be so sweet, what will the enjoyment be, when the Soul shall be so full of sense?

4. A perfect love of God is required to a full enjoyment of God. Love must be in its ut∣most

height and heat, if the Soul have a compleat and full enjoyment of God. Take two persons never so qualified and furnished to make the life of both comfortable, if there be not love, there cannot be a happy enjoyment of these two. As a man loves a thing, so he enjoys it when he hath it: So, as a man loves God, so he will cleave to him, and pour out himself in a blessed frui∣tion of him: As our love is, so is our life and enjoyment. Though our enjoyment of God here be imperfect and weak, yet it's of that strength, that it conquers and bears up the heart against all afflictions whatsoever: Therefore there must needs be a far great∣er sweetness in the fulness of this Enjoy∣ment.

Thirdly, A third Consideration is this; Let our enjoyment here be what it will, it is mixt with many sorrows, many wants, ma∣ny straits, both within and without: our life is such here, that our afflictions many times seem to out-weigh our enjoyments; they strike quick upon the sense, and come too near the spirit: Hence it is that you some∣times find good men complain more of one affliction, then they mention a thousand mercies. Our life here is mix'd: 1 Thes. 1.6. You have received the Word with much afflic∣tion, and with joy; they are mingled. Now I

say, If the Consolations of God from that little enjoyment of him here in the midst of many sufferings be so sweet and precious, that it bears the Soul up above all; what then will the full enjoyment of God be in that Land of Rest, where is light and no darkness, life and no death, all good and no evil?

Fourthly, The enjoyment of God here is subject to many interruptions. Sometimes by our sinful diversions from God, the Soul goes out from the bosom of the Father, minding other things, and so our hearts are taken and brought into an estrangedness from God, to a poor kind of delight in o∣ther things. As a bird that wanders from her nest, so is a man that is out of his place, Prov. 27.8. Surely a man is never more out of his place, then when he goes out from God; and then he is like a bird that is gone from her nest; she knows not where to rest, but is troubled to find the way home again, and to recover the loss that she hath brought up∣on her self by her foolish wandering.

Sometimes there is an interruption by the appointment of God. God will not always have you lie at the brests of Consolation; nay, saith God, when his people are sitting by the Well of the Water of Life, This must not be all your work, I'le have you

about this business, and that employment: Now these interruptions do lessen our life and our happiness; but the time will come when we shall always live in the presence of our Father, and our minds shall be encum∣bred with nothing else, but we shall be filled and blessed with the vision of God.

Sometimes this interruption is caused by Gods going out from us; there be recesses and retreats of God; he sometimes out of his wisdom shadows his love and favour: but in Heaven there will be always a full, visible and clear presence.

Fifthly, The enjoyment of God must needs be sweet, because it is such as fills the whole ca∣pacity of the Soul; and when there is fulness, there is rest. When a man hath what he can wish, he can go no further. At thy right hand are Rivers of pleasure, and in thy presence is fulness of joy for evermore, Psal. 16. ult. The Apostle in Acts 2.28. something alters the expression that is used in the Psalms, Thou hast made me glad with thy Countenance. The sense of the good presence and favour and love of God, doth fill the Soul with plea∣sure; and when it can hold no more, it hath enough.

Let the issue of all this Discourse be to set our hearts a longing and wishing, O that I were blessed with a full enjoyment of God!

O that I had as much of him as ever I shall or can have! The Soul that is thus in tra∣vel, travels without pain. The Mind reach∣ing after other things, oftentimes out∣stretcheth it self: There are usually, if not always, pains with desires, especially in de∣sires after the Creature, because that often∣times there is a frustration of our desires, or an elongation of the things, the things are far off, hard to come by; our desires often∣times are mute, they speak not; or the things that we desire, know not our minds: but our desires after God always speak, they are open unto God, he heareth their voyce. All my desires are before Thee, saith David, Psal. 38.8. and my groanings are not hid from Thee. Therfore it must needs be sweet, when the Soul lies thus open unto God. Other desires do not assure and secure a man in the things he desires; a man may wish this, and wish that, and go without both: but the Soul that thus longs after God, is instated in his wish, hath a present enjoyment, and certainly shall have a full enjoyment of him. He will fulfil the desire of them that fear him, God will hear them, Psal. 145.16. They that long most, receive most; it's the hungry spirit that feeds best, and fares best. When the Church was sick of love, being very much taken with what she had, and much

longing after what she wanted; then she could say, I am my Beloveds, and my Beloved is mine, his desire is towards me, in Cant. 7.10. That refreshed her; the Greek reads it, his Conversion is towards me; indeed God will turn to those that go out toward him: In Isai. 64.5. He meets those that work righteous∣ness, and seek him in his ways.

Again, Consider this, That longing after a full enjoyment is the natural effect of a known Interest in God. Look through all the Orders of the Creation, and you shall find that eve∣ry thing seeks the enjoyment of its Interest; Angels do, Men do, Beasts do, they seek their own, their own pastures, their own young, their own mates. Can you imagine that we should be the Children of God, and account him our Father, and not long to enjoy him? A child hears from his father, and receives tokens from his father, but he is not con∣tented, he would be with his father: So it is truly with a Child of God; so far as he hath received of that Spirit, he longs to en∣joy God. Interest in God works by a pow∣er of its own, and God works in it too: God pursues his Interest in us to the utmost; therefore he is working us to himself by all means, all ways, by good and evil, by life, by mortality and death, by the senses, by Ordinances, by his Spirit; He is always at

work to bring us home, that we may be in his possession, and enjoy him. And to make it the more full, he hath appointed the breaking of these bodies, that our spirits may come more full to him; nay, and he hath appointed a day of Resurrection, that our bodies may come full to him; and this is one great end of Christs coming again, in Joh. 14. that we may be with him in his Fa∣thers house. If God so drives on his Interest to make us perfect with him, let us drive on our Interest to make God fully ours in the enjoyment of him.

Lastly, There is nothing to hinder in this Case, that you should not drive on to a full and perfect enjoyment of him. Are you full in this world? should your full enjoyments of the world hinder your full enjoyments of God? Is not God better then these things? Are you scanted in this world? The more need you have then of the fullest enjoy∣ments of God. Have you much of God? You know the more what God is, and can you chuse but desire him? Have you little of God? Then you need more, and should drive on to get more. Are you sure of your Interest? Where Interest is most sure, there is most love; and where the Soul loves most, thither it drives most. Do you fear your Interest? You have so much the more

reason to seek after a full enjoyment of God to the satisfaction of your Souls. What do you think should stand in the way? You must part with the world; What is this world to your Fathers house, and to God himself? You must dye; What is death? Cannot that everlasting life recompence you infinitely? Therefore there is nothing to hinder you. Then seeing God invites you and provokes you to seek more of him in this world, though you cannot have all, I conjure you by all the sweetness that is in God, and that you have found in God, that you obey his Word herein, and drive on more dili∣gently and strongly to a more full enjoy∣ment of God.

FINIS.

Notes

• Ex∣hortat.
• This was touched in the fore∣going Ser∣mon.
• Some ne∣ver put their Inte∣rest in God to the question.