Produced by Brian Wilson, MFR, Christopher Wright, and the
Online Distributed Proofreading Team at https://www.pgdp.net
available by The Internet Archive/American Libraries.)

                          EXPERIMENTS

                              OF

                   Spiritual Life & Health,

                           And their

                         PRESERVATIVES

In which the _weakest_ Child of _God_ may get _Assurance_ of his
             Spirituall _Life_ and _Blessednesse_

And the _Strongest_ may finde proportionable _Discoveries_ of his
          _Christian Growth_, and the _means_ of it.

            By _Roger Williams_ of _Providence_ in
                        _New-England_.

             London, Printed, in the Second Month,
                                 1652.

                         RE-PRINTED BY
                       SIDNEY S. RIDER,
                          PROVIDENCE.
                                 1863.

INTRODUCTION.

As the existence of the following tract was, until quite recently,
unknown,[A] a few words of introduction, exhibiting its character and
the circumstances under which it was written, may not be inappropriate.

[A] Professor Knowles, in his Memoir of Roger Williams, makes the
following statement: Mr. Williams is said to have published, in London,
in 1652, a work entitled "Experiments in Spiritual Life and Health, and
their Preservatives." Of this book, no copy has come to our knowledge.

The object of the work is, briefly to present to the christian the
evidences of personal piety and guard these evidences from abuse and
misapprehension. It is divided into three parts. The author first
treats of the evidences of a piety, which, though real, is weak and
imperfect; secondly, the evidences of a vigorous and maturer piety;
and the third part contains directions for maintaining and increasing
piety in the soul of the believer. It is written with clearness and
discrimination, and much resembles the treatises of Baxter on the same
subject. It is as well adapted to the condition of christians of the
present day as to the condition of those for whom it was written,
two hundred and ten years since. There cannot be found in it a word
of sectarian bitterness; on the contrary, it everywhere breathes the
spirit of catholic, christian charity.

The circumstances under which it was written are certainly peculiar. It
seems that his wife, to whom he appears to have been tenderly attached,
had been dangerously ill, but was now recovering. During her sickness
he had been from home, laboring among the Indians; and while absent, he
wrote this little treatise in the form of a letter to her, his object
being simply to promote her spiritual improvement. At the request of
his friends, it was published in London; and a dedication was prefixed
to it, addressed to Lady Vane the Younger. In this dedication, occurs
the following remarkable passage: "The form and stile I know will seem
to this refined age too rude and barbarous, and the truth is, the most
of it was penned and writ, (so as seldom or never such discourses
were,) in the thickest of the naked Indians of America, in their very
wild houses, and by their barbarous fires, when the Lord was pleased
this last year (more than ordinarily) to dispose my abode and travel
among them."

As a writer, Roger Williams has generally borne the reputation of a
violent and bitter controversialist. I believe that in this respect he
has suffered great injustice. It would seem from this tract, that, on
the contrary, his spirit was eminently candid and catholic, and that
controversy was to him a painful duty. In the same dedication he says:
"It is true, I have been sometimes prest to engage in controversies,
but I can really and uprightly say, my witness is on high, how harsh
and dolefull the touch of these strings are, [is,] and especially
against such worthies both in old and New England, in whom I joyfully,
before the world, acknowledge (in many heavenly respects) a lively
character and image of the love of God." Every thing in this tract is
in harmony with such a declaration.

STEPHEN RANDALL, Esq., a descendant of Roger Williams, a gentleman who
cherishes a proper respect for the memory of his great ancestor, has
been at much pains to procure the use of one of the only two known
copies of this work, and at his instance it is now re-published. It
is nearly a _fac simile_ of the original copy, retaining, unchanged,
all the obsolete words and phrases, with all the peculiarities
of orthography. In this form it will be more interesting to the
public, and especially to antiquarians, than it could be made by
any change whatever. In the hope, that, after the lapse of more than
two centuries, it will again be acceptable to christians of all
denominations, and exhibit in a new light the character of a great and
good man, it is now presented to the descendants of the Puritans.

  F. W.

 _Providence, December 1st, 1862._

To the truly Honorable the Lady _Vane_, the Younger.

Madam,

_Your favourable, and_ Christian respects _to me_ (_both of former
and latter date_) _your_ Godly _and_ Christian Letters _to me, so
many thousand miles distant in_ America: _And your many gracious_
Demonstrations _of an humble and_ Christian Spirit _breathing in
you; are a three fold_ Cord _which have drawn these lines into your
presence_.

_While I have sometimes mused how to express a_ Christian gratitude,
_I am at last perswaded to crave your_ Ladyships acceptance _of these
poore_ Experiments _of each true_ Christians personall union, _and_
communion _with the_ Father _of_ Spirits.

_It is true, I have been sometimes prest to engage in_ controversies,
_but I can really and uprightly say, my_ Witnes _is on_ high, _how
harsh and doleful the_ touch _of those_ strings _are, especially,
against such_ Worthies _both in_ old _and new_-England, _in whom I
joyfully before the world acknowledge_ (_in many heavenly respects_) _a
lively character and_ Image _of the_ Son _of God. This broken_ piece,
_is a breath of a_ still _and_ gentle voice, _none but the_ God _of
this_ world, _and the_ men _of this_ world, _can I lightly_ (_at this
turne_) _expect my_ opposites.

_At other times I have been drawne to consider of the little_ flock
_of_ Jesus, _his_ Army, _his_ body, _his_ building, _that for these
many hundred years have been_ scattered, routed _and_ laid wast _and_
desolate: _At present, I onely examine who are the_ personall _and_
particular Sheep of Jesus Christ, _his_ Souldiers, _his living_
materials, _though_ scattered, divided, _and not_ compos'd _and ordred
at their souls desire_.

_I confess_ (Madam) _it was but a_ private _and_ sudden discourse,
_sent in private to my poor_ Companion _and_ Yoak-fellow, _occasioned
by a sudden_ sickness _threatening_ death, _into which, and from which
it pleased the_ Lord _most graciously to cast and raise her_.

_The_ forme _and_ stile _I know will seem to this refined_ age, _too
rude and barbarous: And the_ truth _is, the most of it was penn'd and
writ (so as seldom or never such discourses were) in the thickest of
the naked_ Indians _of_ America, _in their very wild_ houses, _and
by their barbarous_ fires; _when the Lord was pleased this last year
(more then ordinarily) to dispose of my_ abode _and_ travell _amongst
them. And yet, is the_ Language _plaine? it is the liker_ Christs:
_Is the composure rude? such was his outward_ Beauty: _Are the tryals
(seemingly) too close? such is the two edged_ Sword _of his most_ holy
Spirit, _which pierceth between the very_ Soul _and_ Spirit, _and
bringeth every_ thought _into the_ obedience _of_ Christ Jesus.

_Amongst the many_ Crowns _of_ mercy (Madam) _which it hath pleased
the_ Father _of mercies to crowne your_ soul _with, as_ David _speaks
of his_, Psal. 103. _there are two which justly challenge (and your
Ladyship I know doth humbly acknowledge them) to be the fairest_.

[Sidenote: 1 Cor. 3.]

_The first, That he himselfe most_ high, _most_ holy, (_who makes his
common_ choice, _the_ poor, _Jam. 2. and chooseth few_ Lords, _few_
Knights, _few_ Ladies, (_few_ wise, _few_ noble, _few_ mighty) _hath
freely chosen you_ Madam, _in so gracious and blessed a_ measure, _to_
desire _to_ feare _his_ Name.

_A second, That for your dearest_ Companion _and_ Guide _in this vale
of_ tears (_amongst the famous_ Worthies _of this_ age) _he hath
graciously guided you to such a blessed_ choice, _of such an_ Husband
_on_ earth, _who beares so bright an_ Image _of your_ Husband _in the_
Heavens, _and in whose most holy and gracious_ hand, _he hath been such
a_ mercifull _and_ faithfull Instrument, _for both the_ freedoms _both
of the_ outward _and_ inner _man_.

_I doe humbly acknowledge (that upon an absolute account) all is
mercy, and yet I am also humbly confident, that in a_ respect (_as
he graciously remembered his old friend_ Abraham, _and tels us of a
speciall love he yet bears the_ Jewes _for_ Abrahams _sake, even so, he
hath graciously vouchsafed at this present an_ honorable remembrance
_to the NAMES of some of his more_ eminent _former_ friends _and_
witnesses.

_How hath he crowned the_ memory _of those his 2 zealous_ Servants
_in K._ Henry _the 8th. his days[B] with a most eminent and blessed_
succession _of such_ names _and_ spirits _at this day? and in a
gracious_ remembrance _of his love to that blessed_ daughter _and_
witnesse _of his the_ Lady Vane _in Q._ Maries _dayes; how hath it
pleased his_ wisedom _and_ goodnesse, _to remember and to honour that_
Name, _both in your Ladiship and so many otherways, with so many loving
kindnesses at this day_?

[B] Cromwel and Lambert.

_My humble cry_ (Madam) _to the_ Lord _shall never cease, those all
those your many_ obligations _of both_ temporall _and_ eternall
mercies, _may_ (_like chaines of_ Adamant) _draw and bind your
precious_ Soul _more and more to resolve (by his grace assisting) to
make his name_ great, _who hath made your so and so to love his_ Name,
_his_ Son, _his_ Spirit, _his_ Truth, _his_ Children, _that others at
the_ Torch _of your_ exemplary meeknesse _and_ fear _of_ God, _may
light and kindle theirs; That your_ Souls-eye _more and more brightly
may see him who is_ invisible, _and may so experimentally resent
those_ invisible _and_ internal Honors, pleasures _and_ profits _that
are in him that in comparison_ _thereof the_ visible _and_ worldly,
_may be accounted by you but_ dreams _of_ shadows, _&c. That your_
great desire _may be a_ likenesse _of so_ high _and_ holy, _and so
dear a_ Saviour, _and_ (_as in other_ excellencies _so_) _in that
especially of a desire_ of saving _others_, _your_ Children, Kindred,
Servants, Friends, _yea_, Enemies: _that neither the pleasing_ calme
_of_ prosperity, _nor the dreadfull_ storms _of_ changes, _may quench
or dampe that holy_ fire _of your souls_ love (_in_ Life _and_ Death)
_to_ Him _whom your_ Ladyship _hath so much infinite cause to love, but
never yet saw, in whom, and for ever_

  _I desire to be_

  Your HONOURS unfeignedly faithfull.

  =R. W.=

To every truly _Christian Reader_.

[Sidenote: Thy Maker is thy Husband. Isa. 52.]

As it is in the _Earthly_, so it is in the _Heavenly Marriage_ of a
poor _Sinner_ to his _Maker_. There useth first to passe a _private_
kindling of Love, and a private _consent_ and _promise_ (which
sometimes are long) before the _open solemnity_, and the _publike
profession_ of a Married Life together. This is my present _designe_,
(not to controvert the matters of publike _Order_ and _Worship_, but)
to present some poor Experiments of those Personall _excellencies_ of
each true beleeving _soule_ and _spirit_.

[Sidenote: Isa. 40.]

[Sidenote: Prov. 21.]

The Holy _Spirit_ (in _Isaiah_) tels us of _Ballances_ wherein the most
_High_ weighs the _Hills_ and _Mountains_: As also in _Solomon_, of
_Ballances_ wherein hee weighs the very _Spirits_, even of men whose
way is right in their owne eyes. And in _John_ (14.) he commands us to
try the _Spirits_, pretending to come from _Christ Jesus_, whether they
be of _God_, or no.

[Sidenote: Great pretences to the holy Spirit of God.]

There is not the grossest _Protestant_ or _Papist_, but pretends to
the _Spirit_ of _God_; yea that horrid _Monster Mahomet_, blusht not
to avouch that in the _Forme_ of a _Dove_, the holy _Spirit_ of _God_
did whisper in his _eare_ from _Heaven_. Now blessed is that _Spirit_,
_publike_ or _private_, who is truly willing and joyfull to lye downe
in the _Ballances_ of the _Lords_ weighings.

Hitherto tend these _Experiments_ of personal Communion with _God_ in
the _Spirit of Holinesse_, _Rom. 1. 3_.

[Sidenote: To counterfeit the holy Spirit dreadfull.]

'Tis true, all publike and private _Christian Spirits_, pretend the
_Spirit of Holinesse_: yea, how great a part of the _World_ pretend
to be _Christendome_, the _Christian world_, that is, anointed with
the _Spirit_ of _Christ Jesus_? But was it _Death_ in _Moses Rites_
to counterfeit that ceremoniall and figurative _Ointment_, _Exod. 30_.
what shall it be to counterfeit the _Spirit_ of _Life_ and _Holiness_
it self? What I beleeve therefore (as _David_ and _Paul_ once spake)
I freely speak: Yea, who can but speak (saith _Peter_ and _John_) the
Things they have seene and heard? I confesse I spake these first but in
a private _Letter_ in _America_, and thought not that the _light_ in
_Europe_ should have seen them: But a two-fold _desire_ hath prevailed
with me to expose these _Tryalls_ to the _Trying_ of all men.

1. The earnest _desire_ of some _Godly Friends_.

2. Mine owne _desire_ of sowing a little handfull of _spirituall seed_
while the short _Minute_ of my _seed-time_ (the _opportunity_ of life)
lasteth.

[Sidenote: The least of the little ones of Christ Jesus ought to
rejoyce.]

My scope is to fill each truly _Christian soule_ with _triumphing_
and _rejoycing_: I speak _peace_ and _joy_ to the Weakest _Lamb_ and
_Child_ (in _Christianity_) that is so _low_, so _weake_, so _litle_,
so _poor_ in its owne eyes, that it sometimes saith, it hath no
_Christ_, no _Spirit_, no _Faith_, no _Love_, no nor true _Desire_
in it selfe. To this poore weake one I speak _peace_ and _joy_, and
say, this _spirituall poverty_ is blessed, and is the first _step_ or
_round_ of that spirituall _Ladder_, _Mat. 5_. Blessed are the poor in
_spirit_, for theirs is the _Kingdome_ of _Heaven_.

Secondly, I found joyfull _Alarums_ of _Encouragement_ to the _strong_
to grow (as _Peter_ exhorteth) in the _Grace_ and _Knowledge_ of the
_Lord Jesus_.

[Sidenote: Communion of Saints most sweet, and to be lamented after.]

Tis true, the _communion_ of _Saints_ is _sweet_ and joyfull,
_strong_ and powerfull, eternally _gainfull_ and profitable; and holy
and blessed is that _Spirit_ that makes the _Saints_ (who are the
_Excellent_ of the Earth) its _Delight_, and after that blessed hour of
the _Saints uniting_ in _one Heart_, _one Spirit_, _one Worship_, let
all that love _Christ Jesus_ mourne and lament, and breath and pant:
And yet the weakest and the faintest _Lamb_ that comes but stealing
in the Crowd to touch the hemb of the _Lord Jesus_ his garment, that
is content to be esteemed a _Dog_, and to wait for _crums_ of _mercy_
under the _Table_ of the Son of _God_: let them I say rejoyce also,
for he that hath begun that blessed work by his owne free and eternall
_Spirit_, will by the same his owne holy _Arme_, gloriously finish it.

I end (_Deare Christian_) with the _proposall_ of two _Christian
knots_, or _Riddles_, not unsuitable to these present _Times_ and
_Spirits_?

[Sidenote: Two Christian Riddles, suiting these times and spirits.]

_First_, Why is the _Heart_ of a _David_ himself (_Psa. 30._) more apt
to decline from _God_, upon the Mountaine of _Joy_, _Deliverance_,
_Victory_, _Prosperity_, then in the dark _Vale_ of the shadow of
_Death_, _Persecution_, _Sicknesse_, _Adversity_, &c.

_Secondly_, Why is it, since _God_ worketh freely in us to _doe_ and to
_will_ of his owne good pleasure, that yet he is pleased to command us
to _work_ out our owne _Salvation_ with _Feare_ and _Trembling_? Let
us all humbly beg the _Finger_ (the Spirit) of the Lord to untie these
_Knots_ for us.

  _I desire to be thine unfeighned in_
  Christ Jesus,

  _R. W._

The _Contents_ of this _Discourse_.

_The_ Heads _are three_.

 _Under the_ first _are contained the_ Arguments _of_ Spirituall Life,
 _wherein the_ Weakest _and the_ Sickest _Child of_ God _may finde
 its_ Spirituall Life _apparent, though over-cast and_ eclipsed _with
 spirituall_ Weaknesse _and_ Distempers.

 _Under the second_ Head, Arguments _of the strength and_ vigour _of
 the Spirit of_ Life _and_ Holinesse: _In which the_ strongest _and
 the_ eldest _in_ Christ, _may find_ Experiments _of Spirituall_
 Health, _and Christian_ Activity _and chearfullnesse_.

 _These_ Experiments _respect_,

 1. _The Souls private_ correspondency _with the Lord himselfe_.

 2. _Converse and_ correspondency _with_ Men.

 3. _Private_ Retirednesses _with it selfe_.

 _Under the third_ Head _are proposed some_ Means _wherein the_ Spirit
 _of_ God _usually breatheth for the preserving and maintaining of a
 truly Spirituall and_ Christian _Health and Chearfullnesse_.

 The Letter which the Author sent with this Discourse to his Wife
  _=M. W.=_ upon her recovery from a dangerous sicknesse.

  My _Dearest Love_ and _Companion_ in this _Vale of Tears_.

[Sidenote: The true use of sicknesse.]

Thy late _sudden_ and _dangerous Sicknesse_, and the _Lords_ most
_gracious_ and _speedy raising_ thee up from the _gates_ and _jawes_ of
_Death_: as they were wonderfull in thine _own_, and others _eyes_, so
I hope, and earnestly desire, they may be ever in our _thoughts_, as a
_warning_ from _Heaven_ to make ready for a sudden _call_ to be gone
from hence: to live the rest of our _short uncertaine span_, more as
_strangers_, longing and breathing after another _Home_ and _Country_;
To cast off our _great cares_ and _fears_ and _desires_ and _joyes_
about this _Candle_ of this _vaine life_, that is so soon _blowne_
out, and to trust in the living _God_, of whose wonderfull power and
mercy thou hast had so much and so late _experience_, which must make
thee sing with _David_ (_Psal. 103_.) _Blesse the Lord O my Soul,
and all that is within me blesse his holy Name: Blesse the Lord, O my
Soul, and forget not all his benefits, who forgiveth all thy sins, and
healeth thine infirmities: who redeemeth thy life from destruction, and
crowneth thee with mercy and loving kindnesse_.

My _dear Love_, since it pleaseth the _Lord_ so to dispose of me, and
of my affairs at present, that I cannot often see thee, I desire often
to send to thee. I now send thee that which I know will be sweeter to
thee then the _Honey_ and the _Honey-combe_, and stronger refreshment
then the strongest _wines_ or _waters_, and of more value then if every
line and letter were thousands of _gold_ and _silver_. _Hezekiah_ upon
his _recovery_ from his _sicknesse_, made a _writing_ (_Isai. 38_.) as
an _everlasting monument_ of his _praise_ unto _God_, and as a _Goad_
or _spur_ to _himselfe_ and _others_ in the _wayes of godlinesse_ for
the future.

Thy _holy_ and _humble_ desires are _strong_, but I know thy _writing_
is slow, and that thou wilt gladly accept of this my _poore helpe_,
which with _humble thankefulnesse_ and _praise_ to the _Lord_, I humbly
tender to his _holy service_, and thine in him.

[Sidenote: The outward and inner man.]

I send thee (though in _Winter_) an handfull of _flowers_ made up in
a little _Posey_, for thy dear selfe, and our dear children, to look
and smell on, when _I as the grasse of the field shall be gone, and
withered_.

Wee know how it pleaseth the _spirit_ of _God_ to distinguish between
the _outward_ and the _inner_ man, _2 Cor. 4_. [Though our _outward_
man perish; yet our _inner_ is renewed day by day:] It hath pleased
the most _high_ to cast downe thy _outward_ man, and againe graciously
to lift him up, and thereby to teach us both, to examine and try the
_health_, and _strength_, and _welfare_ of the _inner_.

I will not now enter upon the _Disputes_ about that _question_, what is
the _Inner-man_, whether _Christ himselfe_, as some say, or an _Image_
or _likenesse_ of _Christ Jesus_, as others say. That is a _Candle_ or
_Torch_ to me, which is written _Ephes. 3_. That _Christ_ may dwell
in your _Hearts_ by _faith_: unto which agrees that of the first of
_John_: As many as received him, that is received _Christ Jesus_
into the _house_ of their _hearts_ to dwell there by _believing_ and
_obeying_ of him, they are borne of the _Spirit_, and are the _Sons_ of
_God_.

[Sidenote: What the _inner-man_ is.]

[Sidenote: Subject to many distempers.]

This _Inner_ man, this _new-man_ (which after _God_ is created in
_holinesse_ and _righteousnesse_) I say, this _Inner-man_ hath his
_tempers_ and _distempers_, his _health_ and _sicknesse_, as well as
this _outward-man_ this _body_ of _Clay_.

Hence we hear so often mentioned, the _renewing_ of the _inward-man_,
the _growing_ and _increasing_ of _Faith_ and _Love_, and other
_breathings_ of _Gods Spirit_: the _losse_ (that is in a measure,)
of the _Ephesians first love_. Hence the many _falls_ of the _Lords_
best _Servants_, recorded in _Scripture_, and the _sleep_ of the
_Spouse_ of _Christ Jesus_, although her _heart_ wake in the truth of
_marriage-love_, which can never wholly dye in her and be extinguished.

[Sidenote: A threefold person in _Gods_ children]

The holy _Scripture_ mentioneth a _three-fold person_ in all that are
borne againe, First, the body of _Flesh_ and _clay_, this _outward
naturall being_, which must be dissolved and dye, then rise againe to
_Glory_.

The second is the body of _corruption_, or _old man_, which being
deadly wounded by the _Son_ of _God_ alreadie in all that are his,
shall shortly give up the _ghost_, and rot, and never rise again.

The third is this holy, heavenly _inner_ man, of whose _health_ and
daily _renewing_ I now discourse, who is born of an immortall seed, and
therefore can no more die then _Christ_ himself: _Rom. 6_.

[Sidenote: A spirituall cheerfull temper.]

Now as this _outward man_ desires not onely _life_, and _being_, but
also _health_ and _cheerfulness_ in all the living _motions_ and
_actions_ thereof: So, (and much more ten thousand fold) requires
the _inward_ and _spirituall_ man, an _healthfull_ and _cheerfull
temper_. For as the Lord loveth a _cheerfull giver_: So loves he also
a cheerfull _Preacher_, a chearfull _hearer_, a chearfull _prayer_,
and a chearfull _sufferer_ for his Name sake: He loves that the shoes
of _preparation_ be on our _feet_ ready to run (all _wayes_ and
_weathers_) the _paths_ of his _Commandments_: That like a _vessel_
our _leaks_ be stopt, and our whole _soul_ be ready in an holy _trim_,
and _tightness_, for all his holy employments of us in the greatest
_tempests_: that like heavenly _souldiers_, our _Arms_ be fixt, or like
an _Instrument_, the _strings_ of our _affections_ and _parts_ be all
in tune, to make heavenly _musick_ in the holy _ears_ of our heavenly
_Lord_ and _King_.

Tis true, as it is between a loving _couple_, (and as it was in the
Church at _Ephesus_) it is not easie to keep in the first _flame_ of
_Love_, _fresh_ and _equall_, although the _fire_ of the _truth_ and
_sinceritie_ of _marriage love_ never die, or be extinguished.

[Sidenote: Spirituall distempers.]

It is true that _Paul_ cries out (how much more may we) _O wretched man
that I am, who shall deliver me from this body of death?_

Tis true, that sometimes _corruption_ and _Satan surprize_ and carry
away the strongest _champions_ of _Christ Jesus_, as _slaves_ and
_captives_ for a time, untill _Christ Jesus_ rescue, redeem and
ransome, by giving _repentance_ unto his _Israel_, as he did to
_David_, _Peter_, _&c._ as _Abraham_ rescued _Lot_, and as _David_
recovered all his precious _captives_, led _slaves_ away from _Ziklag_.

I am far therefore from passing the _sentence_ of _death_ upon the
least of the little ones of _Jesus_, (notwithstanding their _spirituall
weaknes_, and _sicknesses_) in whom the least _spark_ or breathing of
the _spirit_ of _Life_ can be discerned.

And I desire to see and lament the _spirituall sicknesses_, and
_diseases_ of mine own and others _Spirits_, which yet are not unto
_death_ (as _Christ Jesus_ spake of _Lazarus_) but for the _glory_ of
_God_, in the _fall_ and _rising_ of his _servants_.

[Sidenote: Distinction between spirituall _death_, spirituall
_sickness_ and spirituall _weakness_]

Yea as _Paul_ distinguisheth of _Gods_ afflicting hand on his _Saints_
at _Corinth_, so must I distinguish, between these three, _death_,
_sicknes_ and _weakness_: Every _sicknes_ of _Gods Children_ is not a
_death_, for the _inner_ man cannot die, no more then _Christ_ himself.
_Rom: 6_.

Again, every _weaknes_ is not a _sicknes_, for some are _weak_, little
_ones_ in the _knowledge_ and _love_ of _Christ_, while others are
grown to be _strong_ and _aged_ in _Christ Jesus_; Yea, the _strongest_
and oldest _Souldiers_ of _Christ Jesus_, who have not thought
their dearest _Heartblood_ to dear for such a _Lord_ and _Master_,
have yet been troubled with some _weaknes_, and fits of spirituall
_distempers_: _Weaknes_ in their Eyes is not discerning aright the mind
of _Christ Jesus_, _weaknes_ in their _hands_, and _Feet_, hindring
their spirituall _chearfulnes_, and _activity_ in _Christs_ wayes,
which weaknesses yet have not brought them to a down right halting in
_Christianity_.

I propose therefore (with the assistance of _Gods holy spirit_) to
examine these three particulars.

[Sidenote: The Heads of this Discourse]

First, what are the _Arguments_ of that measure of _spirituall life_ in
_Christ_, which yet may stand with great _spirituall weaknesses_ and
_diseases_.

2ly. What is the _measure_ of the _grace_ of _Christ Jesus_, which may
be called the _health_, and _chearfull temper_, and disposition of the
_inner_ man.

3dly. What are those spiritual _preservatives_, which may keep the
_Soul_ in an healthful _temper_, free from spirituall _sicknesses_ and
_distempers_.

In these _Examinations_ I professe two things: First not to _oppresse_
thy _thoughts_ and _memory_, with any long _discourse_, intending only
to send thee after thy sicknes, a little posey fit and easie for thy
_meditation_, and _refreshing_.

2ly. All my _Flowers_ shall be some choice _example_, or _speech_ of
some _son_ or _daughter_ of _God_, pickt out from the _Garden_ of the
holy _Scriptures_ for our spiritually _refreshing_ and _consolation_.

I begin therefore with such _trialls_ and _arguments_ as declare, the
true life of the _inner man_, notwithstanding spirituall _weaknes_,
_sicknes_, and _distempers_.

[Sidenote: The weakest of Gods children cry unto God as to a Father.]

First then when the _Spirit_ of the _Lord_ in _1 Job. 2._ describeth
the severall _Ages_ and _grouths_ of this inward _man_ (to wit a
_child_, a _strong_ man, and an _old man_) it pleasath him to describe
the young or little one by this _difference_, that [He knows the
_Father_] to wit, that he knows the _Lord_ so, as to look upon him (in
his measure) as to a _Father_, that he fears him, loves him, obeys him,
and calls upon him as on a _Father_: according to that of _Gal: 4_.
Because you are sons, he hath sent forth the spirit of his Son crying
in your Hearts _Abba Father_: _Father_ pardon me, _Father_ help me,
_Father_ give me, _&c._

[Sidenote: _Obj._]

But may not the _Hypocrites_ call upon God, (and sometime more boldly
then _Gods little ones_,) _Lord Lord, Almighty_ and most mercifull
_Father_, &c.

[Sidenote: _An._]

I answer, an _Hypocrite_ hath many _Lords_, and many _Fathers_,
besides, and joyned with their (pretended) heavenly _Father_. Whereas
_Gods little ones_ cry out, (_Isa. 63_.) Doubtles thou art our
_Father_, though _Abraham_ be ignorant of us, as if they had said: Thou
art our only _Father_, above all _Fathers_, &c.

[Sidenote: False calling upon God as upon a Father]

2ly. The _Hypocrite_ saies _Lord_, _Lord_, but cares for no more of the
_will_ of the _Lord_ then may serve his own _turne_: But a child of
_God_ declares his child like _submission_, to an heavenly _Fathers_
will in all things, according to the difference proposed by the _Lord
Jesus_, (_Mat: 7_.) Not every one that saith unto me _Lord_, _Lord_,
but he that doth the wil of my _Father_ which is in _Heaven_: The
difference lies not in the _words_, but in the _Heart_, in the upright
_submission_ of a _child_ of _God_, to all that he believes to be the
_will_ and _pleasure_ of his heavenly _Father_.

[Sidenote: 2 _Argum:_ Gods children long for more and more knowledge of
God.]

For a second _triall_ therefore: Where _spirituall life is_
(notwithstanding _weaknes_ or _distempers_) there is always a professed
_willingnesse_ to get more and more _knowledg_ of this heavenly
_Father_, of his _name_, of his _works_, of his _word_, of his
_Christ_, of his _Spirit_, his _Saints_, and _Ordinances_.

Hence _Beleevers_ in _Jesus_, both _Men_ and _Women_, are called
_Disciples_, or _Scholars_ of _Christ Jesus_, professing continually to
learn more and more of this heavenly _teacher_. Hence his _Disciples_
or _Scholars_ petition to _Christ Jesus_, _Lord_ teach us to pray:
_Lord_ increase our _Faith_, &c.

Hence they ask him many _Questions_, and are by little and little
instructed, though for a while they were ignorant of the mystery of his
_Death_, and _Resurrection_.

[Sidenote: _Obj._]

But may not an _Hypocrite_ desire to know more and more of _God_, of
_Christ_, &c.

[Sidenote: _Ans._]

I answer, although an _Hypocrite_ out of an itching desire, of
_knowledg_, of _novelty_, and out of _self love_, to make use of so
much of _God_, and of _Christ_, as may serve his own _ends_, may
_desire_, and _attain_, and _professe_, and _preach_ much of _God_ and
_Christ_, yet will he pick and choose as _Saul_ did, while _David_
and all _Gods children _uprightly desire to have respect to all the
_Commandements_ of _God_ in _Christ Jesus_.

[Sidenote: 2]

Again, the _obedience_ of _Hypocrites_ is but the task of a _slave_,
or _Hireling_, when the obedience of a _child_ of _God_, is that of
a dutifull _child_ to his _Father_, or an endeared _Wife_ to her
_Husband_, not caused by _terrour_ or _wages_, but hearty _Reverence_
and _Affection_.

[Sidenote: _Arg._ 3. Gods children hunger and thirst after Gods Word.]

Hence follows a third _triall_ of _spirituall life_, (though
accompanied with much _weaknes_,) to wit a vehement _hunger_ and
_longing_ after the _Ordinance_ of the _word preached_: Hence that
_similitude_ by _Peter_. As _New born Babes_ desire the sincere _milk_
of the _word_, that you may grow thereby, _1. Pet: 2_.

[Sidenote: _Obj._]

But may not _Hypocrits_ and _counterfeits_, both affectionately hear
and preach, _&c_?

[Sidenote: _Ans._]

[Sidenote: Gods word in Gods way.]

[Sidenote: _Cant 1_.]

I answer, no question, but _false worshippers_, and _false Christians_
may easily satisfie themselves, and stop the mouths of their
_consciences_, with any formal _performance_ of a _Sermon_ by an
_houre-glasse_, or other _traditions_, or _customes_ of _Fathers_,
or the _times_. But a child of _God_ desires to be as well carefull
(according to his _sight_, for the true _Mothers-Breast_, (a true
_Ministrie_) as for a Womans Milk, the opening of the word by any in
any way, _&c._ And therefore cries the _Spouse_ to _Christ Jesus_:
Oh thou whom my _soul_ loveth, shew me where thou _feedest_, for why
should I be as one that turns aside to the _flocks_ of thy _companions_.

2ly. A true _child_ of _God_ (though weak) looks chiefly at _God_, and
_Christ_, himself in the _Ministry_, and _dispensation_ of the _word_,
and therefore saith (_Cant: 1_.) Let _Him_ kisse me with the _kisses_
of his _mouth_, for his _love_ is better then _wine_.

[Sidenote: True hunger after Gods word.]

3. While the _Hypocrites_ find their natural _delight_ in the word, as
in _musick_, while yet they obey not: The child of _God_ comes to the
_breasts_ of the _Church_, as a child hangs upon the Mothers _Breast_,
not only for the _delight_ of _sucking_, but out of a vehement
painfull _longing_, to have its _soul_ satisfied, and its strength of
_spirituall life_ and _grace_ increased in the ways of _God_: according
to that in _1. Pet. 2_. [That you may grow thereby.]

[Sidenote: True _desire_ in all Gods people.]

A 4th. Argument of the _life_ of the _inner man_, (though in much
_weaknes, or sicknes_, is a true and unfained _desire_, to do that
which it finds it cannot do, but falls short in doing or suffering the
_will_ of _God_: So _Nehemiah_ pleads with _God_, from the _uprightnes_
of their hearts, that they desired to fear his _Name_, when a _soul_
can say uprightly in _Gods_ presence, I desire, that is, unfainedly
longing to know his will, although I am much _ignorant_, I desire
to _believe_, though I find an _unbelieving heart_, I desire to be
_willing_ and _able_ to _suffer_, though I find much _fearfulnesse_,
_&c._

_Ob._ May not an _Hypocrite_ desire to _know_ and love _God_, &c.

[Sidenote: Difference between the true and false desire.]

[Sidenote: God must be chosen for himself.]

I answer, an _Hypocrite_ may desire to know so much of _God_, and
to have so much of his _grace_, and so much of his _power_ against
some sins, as may serve to save his _soul_, when he sees he cannot be
_saved_ without it: But a _child_ of _God_, only can desire _God_ for
_himself_, and desire to be like unto _God_ in his holy _Nature_, and
to have every _thought_ brought under the _obedience_ of _Christ Jesus_.

Hence though an _Hypocrite_ may weep as _Esau_ and _Saul_, and others
have done, yet a true _child_ of _God_ can only in truth cry out,
with the _Father_, of the possessed _child_ in an humble sence of his
own _weaknes_, and _spirituall poverty_, _Lord I believe_, help thou
my _unbelief_, that is, help me against my _unbelief_, against my
_passions_, against my _uncleanesse_, against my _pride_, against my
_covetousnes_, &c.

[Sidenote: Gods children cannot live in known sin without strugling &
mourning.]

A 5th: _triall_ of a true _life_ (though in _weaknes_, or _sicknes_)
is a constant _resisting_ and _fighting_ against all known _sin_, as
_sin_. He that is born of _God_, (_1. John 5_.) keepeth himself that
the _evill_ one toucheth him not, unles he be suddenly _surprised_,
or violently _forced_, by mighty _temptations_, or _cousoned_ and
_deceived_ by the _deceitfulnesse_ of _sin_, he can no more willingly
touch it, then _fire_ or _poison_, or the _Devill_ himself.

Hence is there a continuall war between the _flesh_ and the _Spirit_,
_Gal: 5_. The _law_ of the _mind_, wars against the _law_ of the
_members_; The _New-man_ against the _old_, &c. For instance, although
good _Jacob_ was overcome by his _Mothers_ powerful _perswasion_, yet
suspecting a _sin_ he first strugled against it, my _Father_ saith he,
will feel me, and I shall bring a _curse_ instead of a _Blessing_.

[Sidenote: _Obj._]

[Sidenote: No hypocrite can fight against sin as sin.]

But may not an _Hypocrite_ resist _temptation_, and fight against
_sin_? I answer, No, not against _sin_ as _sin_, but as it is dangerous
and hurtful to _soul_, to _body_, to _purse_, to _credit_. So _Balaam_
(I conceive in earnest) refused _Balacks_ mony, and would not _sin_ for
an house full of _gold_ and _silver_, when as yet he loved that _sin_
of cursing _Gods_ people, and the _wages_ of it.

2ly. An _Hypocrite_ cannot resist the sin of _Hypocrisie_, and other
_darling sins_: but a child of _God_ with _David_ (_Psal: 139_.) begs
of _God_ to search him, that is to help him against _Hypocrisie_ it
self, and every false way, and to lead him in the _way everlasting_.

[Sidenote: A true childe of God tender of Gods name.]

Sixtly, a _child_ of _God_ though overwhelmed with many _weaknesses_ or
_temptations_, yet he cannot possibly be brought to an ill _opinion_
or _thought_ of _God_, but is always ready to take his _part_, to
_speak_ well of him, and endures not, with a quiet mind, to hear his
name dishonored: Hence _Job_ in his great _passions_ and _cursings_,
could not be brought (no not by his _wife_) to speak ill of _God_:
but although he complained much of his own _affliction_, and stood to
his _uprightness_, against the _charge_ of _Hypocrisie_, yet still he
magnifies the name of his _God_ in all his _discourses_, and professeth
to trust in him, although his _God_ should kill him.

[Sidenote: Instances of _Samson_ and _Jehosaphat_.]

Hence _Samson_, though carried away first by a _Philistian wife_, and
then by a _Philistian whore_, yet can he not be carried away so from
the _God_ of Israel, but that still he acknowledgeth his _high_ and
_holy hand_ in his _victories_ and _deliverances_, and accordingly
poures forth his _soul_ to him for _grace_ and _assistance_. And
hence good _Jehosaphat_ though very strongly carried away with the
flatterie of the _idolatrous King_ of _Israel_, yet he endures not to
hear the name of his _God_ smitten through the sides of his _servant_
the Prophet _Micaiah_, but plainly (though weakly) takes part with his
_God_ and his _Prophet_, against the _King_ of _Israel_, and all his
_Priests_ and _Courtiers_, saying, _Let not the King say so_.

_Obj._ May not _Balaam_ and other _hypocrites_ pretend the _name_ of
_God_ and _Christ_, be _preachers_ of him, call out _devils_, and in
_Christs name_ do many _wonderfull_ things?

I answer: _Hypocrites_ use the name of _God_ onely as _Jehu_ did,
for a _stirrup_ to get up into the _sadle_ of their own _Names_ and
_Honours_, or as a _commodity_ to get something by it, as an _hireling_
(of whom the _Lord Jesus_ speaks _John 10_.) that serves _God_ for
_wages_, and while he cries, let the _Lord_ be glorified, (_Isa.
66_.) he _persecutes_ his servants, but a child of _God_ cannot be
brought except by surprisall for a time, to prefer his _name_ before
_Gods_, but upon _cool thoughts_, is seriously willing to be trodden
in the dust, and to be cast out, that the _name_ of _God_ alone may be
exalted, and glorified, as _David_ after the causing of the name of
_God_ to be blasphemed.

[Sidenote: A true childe of God is patient under the rod of his
Heavenly Father.]

A 7th. Argument of the true _life_ of _grace_ (though in much _weaknes_
or _sicknes_,) I observe to be an humble _acknowledgment_ of, and a
_submitting_ unto the _correcting_ and _afflicting_ hand of _God_, in
_sicknesses_, _crosses_, _losses_, &c.

This admirably appears in old _Ely_, who though he were a bad
_Father_ to his own sons, in suffering them _unpunished_ (though not
_unreproved_) in their outragious _transgressions_: Yet was he at the
same time a good son to _God_, his heavenly _Father_, in giving that
heavenly _and_ submissive _answer_ to that fearfull _threatening_ sent
from the _Lord_ by _Samuel_ against him, saying, It is the _Lord_, let
him do what seemeth him good.

_Ob:_ But did not _Pharaoh_ acknowledg, and the _Philistines_
acknowledg _Gods_ hand in smiting them, did not _Ahab_ humble himself,
_Pharaoh_ sues unto _God_ by _Moses_, the _Philistins_ send a trespasse
_offering_, and _Ahab_ humbles himself by fasting, _&c._

[Sidenote: 1. The enemies of God, and flatterers cannot submit to God
as to a Father.]

I answer, a _Saul_, a _Pharaoh_, &c. if it were in their choice, would
not submit to the _Lord_ at all, and when they do acknowledge and
submit, they are forced to it, by _Gods_ powerfull hand, whom yet they
look at as a conqueror of _Julian_ said of _Christ Jesus_, and _Jaolor_
or _executioner_, not as a _Father_, with a child like _submission_, as
appears by _Pharaoh_, the _Philistines_, _Ahab_, and many more wofull
_instances_, when the _hand_ of _God_ is removed, _&c._

Whereas a true _child_ of _God_ desires, as to acknowledge his
_Fathers_ hand correcting his _righteously_, because he hath deserved
it, so also _graciously_ and _faithfully_, because he hopes _God_ aims
at his good, as a _Father_ doth at a _childs_, in giving him fatherly
_correction_, bitter _Pills_ and _Phisick_.

[Sidenote: Gods children less grieve for their own affliction, then for
Gods displeasure.]

And therefore (2ly:) as when the _Lord_ strikes an _Hypocrite_, he
either _runs_ from him as a _strange child_ stricken by another man,
or _flies against_ him in _murmuring_, or _howls_ out for anguish as
a _Dog_, (_Hos: 7_.) They howl upon their Beds: So contrarily the
true _child_ of _God_ truly desires to run to his heavenly _Father_,
and it as well, yea infinitely more _grieved_, for the _anger_, and
_displeasure_ of the _Lord_, as for his own _smart_ and _affliction_.

3ly. The _Hypocrite_ if he might have his own choice, had rather be rid
of his _pain_ than his _sin_, and therefore when his _pain_ is over, he
returns with the _Dog_ to his Vomit: But a true _child_ of _God_, truly
(though weakly) desires to _see_, and _abhor_, and slay his _dearest
sins_, because he knows they are but flattering _traytors_ and _guilded
poysons_: Hence _Job_ cries out in the midst of all his _weaknesses_
and _passions_, Oh teach me wherein I have offended.

[Sidenote: Gods children joyn with Gods rod against themselves.]

In a word, the _Lord_ is fain to force _affliction_ upon an
_Hypocrite_, as men force down a _drench_ into the throat of an
_Horse_, but a true _child_ of _God_, (if under _Gods rod_,) desires to
joyn with the _Lords hand_, and the _Lords ends_, as a child of some
understanding is willing to have its _wormes_ killed, and therefore
strives (_willingly_, _unwillingly_) to swallow down the bitter
_aloes_, or other bitter _medicine_.

An 8th: Triall of true _life_, (though in _weaknes_) is a _true_
(though _faint_) _willingnes_ and inclination to enjoy more and more
of _Christ Jesus_, in the _society_ of his _Saints_, after his own
_appointment_, although with _hardship_ and _difficulty_ attained unto.

[Sidenote: Gods people long after Gods true worship in Christ Jesus.]

Hence the _Spouse_ was both _asleep_, and _awake_, toward _Christ
Jesus_: _Cant: 5._ She was _willing_, and _unwilling_ to rise to _open_
to _Christ Jesus_: Hence she thinks she hears her _Husbands voice_:
It is the _voice_ of my _Beloved_: She thinks _Christ_ is knocking at
the _door_ of her _heart_, and _will_, in such and such _arguments_,
in such and such _Scriptures_, in such and such _professions_, and
_professours_, in such and such their _suffrings_, &c.

_Obj._ May it not possibly be that the true _children_ of _God_, not
only may neglect, but even deny the _Ordinances_ of _Christ Jesus_,
appointed and practised in his first _Churches_.

[Sidenote: Gods people both awake & asleep as to Christ Jesus.]

I answer, _Gods Israel_ and _people_ under the _Gospel_, may as
possibly be spirituall _slaves_ and _captives_ to _Egypt_ and _Babylon
spirituall_, as _Israel_ of old was to _Babell_, _literall_ and
_materiall_, in respect of the _worshipping_ of _God_, according to the
_appointment_ of _Christ Jesus_.

In respect of false _worship_, _Gods Israel_ may be a _slave_, and
_asleep_, and yet _awake_, and _free_, in true _inclinations_ and
_desires_, _willing_ (though mixt with _sleepy unwillingnes_) to be at
any pains and cost, to enjoy her _souls beloved Christ Jesus_, in his
own appointments.

Hence such _expressions_ with _sighs_ and _tears_, if I were perswaded
of _Gods will_, if I were perswaded of the _necessity_ of such public
_ordinances_ and _formes_.

[Sidenote: Gods people cannot but be full of strugling of spirit as to
the visible worship of God in Christ Jesus.]

Hence others _expressions_, if I were perswaded of _such_ and _such
ordinances_, that _such_ a people, or _such_ a people were in the true
way of enjoying _Christ Jesus_, how _joyfully_ should I joyn with them?

Hence holy _David_, though not so thoroughly awaked, to enjoy the _Ark_
and _presence_ of _God_, he and all _Israel_ brings up the _Ark_ of
_God_ with _rejoycing_, though not after the _Lords_ due _order_, which
caused his holy _jealousie_ to send that _perez Uzza_ that _breach_ of
_Uzzah_ amongst them.

[Sidenote: True marriage affection in all Gods people to Christ Jesus,
yet with much difference.]

It is in the _heavenly_ as in the _earthly marriage_, there are degrees
of _marriage affection_, and yet all true: The _affections_ of some are
more _lively_ and _strong_, of some more _dull_ and _weak_: When yet
the _truth_ and _life_ appears in a true and longing desire to enjoy
the _Lord Jesus_, in what way soever, himself is pleased to appoint,
and to turn from the _bed_ and _bozome_, (that is the _worships_) of
all _false Christs_, and _strangers_.

[Sidenote: Gods children have no peace in sin unrepented of.]

A 9th. discovery of true _spirituall life_, in _weaknes_, I find to
be a _painfull_ and a _restles_ mind, in _temptations_ to _sin_, in
_yeelding_ to _sin_, and _lying_ in _sin_, the _breach_ not being made
up with the _Lord_ in humble _confession_ and _suit_ for _mercy_, in
the blood of a _Saviour_. This was _Davids_ painfull _case_ in his
_silence_, _Psal. 32_. When I kept silence my _bones_ waxed old, through
my _roaring_ all the _Day_.

So that as a _Fish_ out of the _water_ (its element) as a _bone_ broak
or disjoynted, is the _troubled mind_ of a child of _God_, upon his
_discovered_ or but (strongly) _suspected_, sinfull _way_ or _practice_.

_Obj._ May not _Hypocrites_ be troubled in the sence of _Gods
displeasure_ for _sin_, as _Saul_, _Ahab_, and _Judas_, &c.

[Sidenote: Only _Gods_ people can truly desire _peace_ with _God_.]

I answer, an _Hypocrite_ like some _Traytor_ or _murtherer_, may
desire a pardon from the _King_ of _Kings_, whose person he hates, so
did _Saul_ and _Ahab_, and so may any dissembler for his own ends of
_peace_ and _safety_, &c. But _Gods children_, and they only grieve at
_Gods displeasure_ and grievance. Only a true _Wife_ and _Spouse_ of
_Christ Jesus_ can grieve and mourn for the displeased _absence_ of
_Christ Jesus_, and cries out in humble _bitterness_ of _soul_, saw ye
him whom my soul loveth?

[Sidenote: Two sorts of Gods people enquiring & longing after Christ
Jesus.]

[Sidenote: The liking of _Gods_ gracious _Spirit_ in others, a true
_Argument_ of the same _Spirit_ in ourselves.]

A 10th. triall of the true _life_ of the _inner_ man, (though _weak_
and _sickly_,) is a _discerning_, and _liking_, and secret _wishing_
that _beauty_ and _shining_ of the _grace_ of _Christ Jesus_, which
appears in others of _Gods Children_, and which we see wanting in
our _selves_. Thus were there a sort of _Gods children_, which could
see _beauty_ and _excellency_ in those which so affectionately
inquired after _Christ Jesus_, in his visible worship, and the
severall parts thereof, although themselves were not so zealously
affected. Thus therefore say they: O thou the _fairest_ of _Women_,
(an _acknowledgment_ of heavenly _grace_ and _beauty_, and they also
enquire, and desire to see that _beauty_ of _Christ Jesus_, which the
other _Saints_ so praised. And in _Cant: 6_. they say, whither is thy
_Beloved_ gone, oh thou _fairest_ among _Women_, that we may seek him
with thee: Hence many of _Gods_ dear _Saints_ in _Qu: Maries_ time,
and other bloody days, in our own and other _countries_, have praised
_God_ for, and have been ravished with the _beauties_ of the heavenly
_love_ and _zeal_, and _patience_ in others of _Gods servants_,
which they have seen wanting in themselves: And thus, (whatever be
our _weaknesses_) it must needs argue a _life_ of _grace_, when
we can view the _lives_ and _deaths_ of the blessed _martyrs_, or
_witnesses of Christ Jesus_, (either in the holy _scriptures_, or other
_Records_, I say can view them with a _liking_ and true _affecting_ of
their _graces_, with an humble acknowledgment of our own _wants_ and
_poverties_, and a mourning _desire_ of _attaining_ to such a beauteous
_profession_ of _Christ Jesus_.

Such a _beauty_ (doubtles) did many of _Gods children_ apprehend in
the _Lords Ordinances_, and in such as suffred for them in _England_,
who yet found not strength themselves, to stand and suffer for, and
with them, yet left much and fled to _New England_, hoping to enjoy
there (though with too much weak desire of _peace_ and _liberty_) the
_Ordinances_ of _Christ Jesus_, their _souls Beloved_.

_Obj._ But did not _Balaam_ see the _beauty_ and _excellency_ of _Gods
Saints_, when he cried out, let me dye the _death_ of the _righteous_,
and let my last end be like his, _&c._

I answer, it is usually well said, _Balaam_ desired the _death_,
and _blessednes_ of the _righteous_, but not the _life_ and
_righteousnesse_ of the _righteous_.

_Obj._ _Balaam_ seems to have seen the _beauty_ of _righteousnesse_ it
self.

[Sidenote: _Dissemblers_, in a respect may desire _righteousness_, but
only _Gods children_ can long for it in truth, and for it self.]

I answer, he might see and like _righteousnes_ in the _end_, and
_fruit_ of it, and yet not in the true _nature_ and _beauty_ of it,
for then he would have as well desired the _life_, as the _death_ of
the _righteous_, just as these _Indians_ (amongst whom I write these
lines) they see the _excellency_ of the _English industry_, joyned
with _plenty_, and a better _condition_ then their own, but endure not
that _life_ of _labour_ and _indeavour_, wherein that _plenty_ and
better _state_ is found. But _Gods children_ beholding the _beauty_
and _excellency_ of the heavenly _lives_ and _deaths_ of others, (like
_souldiers_ in a Field) are provoked by those _examples_, to desire to
follow _Christ Jesus_ in those holy _paths_, and secretly to bemoan
their own _infirmities_ and _deformities_.

These and many more _discoveries_ of the _life_ of _Christ Jesus_ in
the _soul_, (though in the midst of many _weaknesses_, and spirituall
_sicknesses_) I hope (my _dear love_ and faithfull _companion_) thou
in truth discernest in thy _self_, and I, and others have discerned
in thee: But oh search diligently in the _Lords_ holy _presence_, and
humbly beg his help, that as the _Spirit_ of _God_ admonisheth, (_Gal.
6_.) thou maiest have rejoycing in thy _self_, and not in anothers good
opinion of thee.

[Sidenote: Gods children cannot but desire spirituall health, as wel as
life and Christian being.]

But grant all these, and the _assurance_ of a true and blessed _life_
of _grace_ within us?

Grant this _life_ is as the _life_ of _Christ_, never again to be
extinguished. Yet who rejoyceth not in _health_, who mourns not under
the _pains_ and _weaknesses_ of a sick bed?

Next therefore to the _discovery_ of _spirituall life_, all that are
born of _God_ must try their _spirituall strength_, and _health_,
and _chearfull temper_: The particular _instances_ whereof, being
propounded as _examples_, _copies_, and _samplars_ for us to follow in
the holy _Scripture_, I shall pick, and gather, and bind up, for both
our _incouragement_, and comfort.

I confesse the beholding of such _heavenly patterns_ may astonish and
amaze us, and make us dispair to attain to the like heavenly _temper_:
I pray thee therefore (_dear love_) observe, (what before I said) that
these _particulars_ next following are not _discouragements_ from
_Christ_, as if we had no _life_ at all: but _incouragements_ to draw
neerer to _Christ Jesus_, when we see such _virtue_ proceed out from
him, to such poor _sinners_ like our selves.

These _particulars_ then following are as an holy _looking-glasse_, to
discover to us our souls _spots_, & _blemishes_, as also sweet _cordial
flowers_, to refresh and incourage our _drooping spirits_.

The severall particular _trialls_ of this _spirituall health_, and
_chearfulnesse_, I shall bind up (as I may so speak) into three
severall _parcells_, as sometimes we see sweet _flowers_ bound up into
smaller _bundles_, to make up at last one larger _bundle_ or _posie_ in
one.

The three severall sorts shall be according to that _division_ of the
_holy Spirit_ by _Paul_ to _Titus_.

First such as concern _holines_, respecting our _communion_ with _God_
in _Christ Jesus_.

2. Such as concern _righteousnesse_, respecting others.

3. Such as concern _sobriety_, respecting our private _selves_ and
_persons_.

[Sidenote: Incomprehensible nature of God.]

First, then it is an _argument_ of the _strength_, and _healthful
temper_ of the _inner_ man, when our _apprehensions_ of _God_ are
always such, as bring us to holy _wonderment_ and _amazement_, at the
_nature_ of incomprehensible _God_, at his _properties_, and _works_,
from the _Sun_ in the _Firmament_, to the poorest _Worme_, at his
wonderfull _dispensing_ of his _justice_, and _mercy_, and _disposing_,
and _ruling_ all things in _Heaven_, _Earth_, and _Seas_, from the
highest _Angels_ in _heaven_, to the lowest _Devils_ in _Hell_.

[Sidenote: Gods children ought to walk in constant amazedness of spirit
as to God his nature, works, &c.]

This was _Davids temper_ when he cried out, (_Psal: 104_.) Oh Lord how
_wonderfull_ are thy _works_, in _wisedome_ hast thou made them all!
Also (_Psal. 8._) O _Jehovah_ our Lord, how _wonderfull_ is thy _Name_
in all the _earth_! And _Psal: 139_. he brings this wonder nearer
to _himself_, saying, I will praise thee, for I am _fearfully_ and
_wonderfully_ made. As if he would say, _fearfully_ and _wonderfully
bred_ in the _womb_, _fearfully_ and _wonderfully_ brought forth;
and we may further say, ever since we came thus _fearfully_ and
_wonderfully_ into the _world_, _fearfully_ and _wonderfully brought_
up, _fearfully_ and _wonderfully preserved_, _delivered_, &c.

_Obj._ But may not _naturall_ men, and _Hypocrites_ admire the
_Nature_, and _works_ of _God_.

I answer, yes, but the _wonder_ which doth possesse a _child_ of _God_,
causeth him to cry out with _David_, _Psal. 119_. Thy _hands_ have
made me, and fashioned me, give me understanding that I may learn thy
_statutes_. Tis such a wonder as _draweth_ up the _heart_ unto _God_,
with _longings_ to be _united_ unto him, to fear his _Name_, to partake
of his divine _Nature_, and to be like unto _Him_ in _holines_, and
_true Righteousnes_.

_Obj._ The _Devills_ believe, and tremble at _God_.

I answer, to tremble at the _word_ of _God_, is alone the _property_
of _Gods Servants_, Isa. 66 The _Devills_ may wonder and tremble at
the just sentence, and threatening part of _Gods word_: But _Gods
children_ tremble at the _commanding_ part, yea at the _comforting_ and
_promising_ part of it also, least they should depart or fall off from
it, or loose, though but for a time as _David_, the joy and sweetnes of
it.

[Sidenote: The glorifying of God the great work of Gods children]

Secondly, it is an _Argument_ of _health_ and spirituall _strength_,
when the _hallowing_, the _magnifying_, and _glorifying_ of the _name_
of _God_ is our great _work_ and _business_ in this _world_, unto which
all the _businesses_ and _works_ we have in hand in the world beside
give way, &c.

Thus _Christ Jesus_ teacheth all his to make it their _first request_
to _God_, that they may _hallow_, or _glorifie_ his _name_: Thus he
professeth (as it were upon his _death bed_) _John_ 17. that he had
done his _work_, that he had _glorified_ his _Father_ upon the _earth_:
Hence he professeth at his most solemn _Arraignment_, _Job 18_. for
this _end_ was I born, and for this _end_ came I into the _world_, that
I might bear _witness_ to the _truth_; that is, to give his _Father_
the _glory_ of his _truth_, and to destroy the _lyes_ of the _devill_
the _father_ of them, who belyeth _God_ in all his holy _attributes_,
and _works_, and _servants_, and _ordinances_, and profaneth and
dishonoreth his holy _name_ in them all.

_Obj._ _Hypocrites_ professe to glorifie _God_, and to say, _Isa. 66._
Let the _Lord_ be glorified.

I answer: No _hypocrite_ can make it his _work_ to _glorifie God_, when
it crosseth his own _glory_: No _hypocrite_ can purely and simply, out
of _love_ to _Gods name_ and _glory_, be content to loose the offer of
a _kingdom_ as _Moses_ did, when the _Lord_ himself offered it him,
and as _Christ Jesus_ did, when the people offered and would have made
him a _King_ by force, and the _devil_ proffered him all the _kingdoms_
of the world, and the glory of them.

[Sidenote: Delightfull privacie with God argues strong affection.]

Thirdly, it is an _Argument_ of _strength_ of Gods grace and Spirit
in us, when we perform _actions_ of _godliness_, with a _single_ and
upright _eye_ unto _God_ himself in secret. _Frequent_ and _constant_
delight in private _converses_ argues strong _affection_ to _God_ or
_men_: _Hypocrites_ (saith _Christ Jesus_) will _pray_ and _fast_,
and give _alms_, but with a _squint_ eye of _private_ and _sinister_
self respect to be _seen_ of men, &c. But _Gods children_ pray, and do
good, and fast in secret, regarding no eye but the eye of an heavenly
_Father_, who seeing in _secret_ will not fail to reward _openly_.

_Ob._ But may not _hypocrites_ speak and _preach_ against _hipocrisie_,
against _self-love_, _self-respect_, and _fleshly and_ worldly _ends_
in the performance of _spirituall duties_? And is it not possible for
_Gods children_ to perform _spirituall duties_ with carnall _ends_ and
_respects_?

[Sidenote: Hypocrites pretend far in glorifying of God.]

I answer: _Hypocrites_ may do this, and pretend pure and upright _ends_
for _God_, as _Jehu_ did: yet discover they _hypocrisie_, in the very
pretence of _sinceritie_, for not content with the _Lords_ eye and
approbation, Come see my _zeal_ (saith he) _Jonadab_, which I have for
the _Lord_.

2ly, _Gods children_ (doubtless) may look aside, and mark who _sees_
and _hears_, and _rewards_ their _performances_ of _service_ unto
_God_: But this is either in _sins_ of _ignorance_; as for _instance_,
many of _Gods_ dear _children_ perform _service_ to _God_ in
_preaching_ as _hirelings_, and conceive themselves not bound although
to glorifie _Christ Jesus_ in saving _souls_) to preach without an
_hire_, and so in other _cases_.

Or 3ly, this may be knowingly and discerningly, as _Paul_ saith, _Rom.
7_. When I would do good, _evil_ is present with me: such _temptations_
come in as water into a ship, or as _dust_ and _diseases_ into a sound
eye, and then _Gods children_ be never quiet untill such _distempers_
be cleansed, and got out again.

[Sidenote: A frequent & constant spirit of prayer an argument of much
of Gods Spirit.]

Fourthly, it is an _Argument_ of _spirituall strength_ when the
_Spirit_ of _prayer_ breatheth forth _frequently_, and _constantly,
and fervently_ to _God_ in us: Hence _David_ prays and cries in the
_morning_, at _noon_, and in the _evening_, he riseth at _midnight_ to
pray, and prevents the _dawning_ of the _day_ to pray: Thus _Daniel_
is thrice each day on his knees to _God_, and would not be beaten off,
with the _powers_ and _terrors_ of cruel _enemies_ and _lyons_.

Thus the Lord _Jesus_ _frequently_ retired alone to private _prayer_,
and sometimes spent the whole _night_ in _prayer_ to _God_ with strong
_cries_, _tears_ and _supplications_: And therefore is it that all true
_Christians_ are the _spirituall Israelites_, that is, _wrastlers_
and _strivers_ with _God_ in prayer; like unto their _Father Jacob_,
who wrastled all night in prayer with _God_, with _weeping_ and
_supplications_, and would not let the _Angel_ go until he blessed him;
and therefore his name was called _Israel_, a _wrastler_ or _prevailer_
with _God_, as well as _Jacob_ a supplanter and prevailer with men.

_Ob._ But may not _Hypocrites_ be frequent and fervent in prayer to
_God_? Did not the _Pharisees_ and _Jews_ pray and fast often? Do not
the very _Turks_ solemnly pray five times each 24. houres? And the
_Papists_ not onely keep their solemn morning and evening times of
_prayer_, but many other solemn prayers unto which the severall orders
of _Friars_, _Monks_ and _Nuns_ bind themselves? And how easie is it
by worldly engines to wheel about the _Indians_ of _America_ to become
frequent prayers unto God, &c.

I answer: Many are the differences between the true prayers of Gods
children, and the false of dissemblers and hypocrites: I will name a
few for instance.

[Sidenote: True prayer is the souls breathing unto God.]

First then _hypocrites_ pray but in a _form_ and _lip-labour_, as
a _task_ and _work_ to be done for _carnall respects_, to merit at
_Gods_ hand, or to stop the mouth of _conscience_, which tels them
they cannot be Gods children except they pray: But true prayer is the
pouring out of the heart to God, the true breathing of the _soul_ to
God, arising as _Incense_ and _perfume_ unto God: Hence (no doubt)
although _Paul_ before his conversion prayed much unto _God_, (for he
was a Pharasie) yet he never praid _indeed_, untill his great _change_,
and the descending of the holy _Spirit_ of prayer upon him; And
therefore the Lord sends _Ananias_ with this incouragement unto _Paul_:
Behold he prayeth, _Act. 9_.

[Sidenote: and hath more or lesse some soul-pleasure in it.]

Hence _Gods children_ find a kind of holy _pleasure_ and _delight_ in
_prayer_, whatever be the event or issue, it pleaseth _God_ to give,
like as a man finds delight in casting off an heavy _burthen_ from his
_shoulder_, or in the _unbossoming_ of a _grief_, into the _bosome_ of
a _friend_. Thus _Hanna_ opprest with _grief_ weeps no more, when she
had _powred_ forth her _supplication_ before the _Lord_: And the _Lord
Jesus_ _powred_ forth his _prayers_, and _tears_, in the bosome of his
_Father_, and then rests quiet in his _Fathers pleasure_, as touching
the _passing by_, or _drinking_ of the _bitter cup_.

_Obj._ But may not the _children_ of _God_ want holy _pleasure_ and
_delight_ in prayer, and depart from _Gods presence_ as _heavy_ as they
came?

[Sidenote: Gods children are most in private with God.]

I answer, some _spirituall distempers_ may hinder, and _obstruct_
the _operations_ of the _Spirit of prayer_: nevertheles the _soul_
and _spirit_ praies and mourns for the _absence_ of holy _pleasure_,
and _delight_ in this holy _exercise_. Hence _Davids mourning_ (as
a _Turtledove_) in his _prayers_, and _Jeremies lamentings_ for the
_obstructions_, between the _Lord_ and their _souls_, in this holy
_Communion_.

The second _difference_ is, the _Hypocrites_ prayers more respect
the _ears_ of _men_ then _God_, as the _Lord Jesus_ tells us; They
pray that men may know so much, and esteem them _Religious_: _Gods
children_, like true _lovers_, delight to be private, and fervent with
their heavenly _Father_ and _Husband_.

[Sidenote: The prayers of Gods people most respect spiritual and soul
mercies.]

Thirdly, _Hypocrites_ in their _prayers_ most commonly respect
_earthly_ things, (and therefore _Hos. 7_.) they cry and howl upon
their _Beds_, for _corn_ and _wine_: or at the best they respect but
_themselves_, &c. although it be in the _pardon_ of their _sins_,
and _saving_ of their _Souls_: But the _prayers_ of _Gods children_,
chiefly eye _heavenly_ things.

Hence the wonderfull _spirituallity_ of _Christs prayer_ to his
_Father_, (_John 7_.) for the _glorifying_ of his _name_, and _spirituall
Grace_, and _mercy_ in the _souls_ of _Beleevers_: Hence the admirable
_spirituality_ of _Davids_ prayers, for _spirituall_ and _soul_
mercies, _Psal: 119_. And the fervent prayers of _Paul_ in all his
_Epistles_ for heavenly and spirituall mercies to the _Saints_ of _God_.

_Hypocrites_ like _Dogs_ howl and fawn for _bones_ and _crusts_, &c.
But _Gods_ children beg the proper _tokens_, and characters of a
spirituall _Father_, to his spirituall children, and Beloved.

[Sidenote: Gods people wait for, and rest in Gods answer.]

4thly, _Hypocrites_ will not always cry unto _God_ (_Job. 27_.) but
at last with _Saul_, if _God_ answer not, they run to the _Devill_
in _evil_ means, murmur and despair: But _Gods_ children can no more
cease to cry unto _God_, then to live a spiritual _life_, and therefore
resolve to give _God_ no _Rest_ untill they receive an _answer_, and
therefore also wait for his holy _pleasure_, and _leasure_, and at last
are satisfied with the _Lords_ holy pleasure, and sentence, although it
seem crosse, add bitter to _flesh_, and _blood_: So _Moses_ in respect
of his suit to _God_, for his going into the land of _Canaan_: So
_David_ praying for his _child_: So _Christ Jesus_ in respect of his
_bitter cup_. So _Paul_ praying against his great _temptation_.

_Obj._ But may not _Hypocrites_ pray long, and also wait upon _God_?

I answer, they may, yet at last, out of unbelief, and anger, like an
_angry Dog_, or _sturdy Beggar_, they cry out in murmur, and wrath, as
the unbelieving King of _Israel_, what should I wait upon _God_ any
longer? But _Gods_ children never give over: for when they grow weary,
they (like _Moses_) beg help to their fainting hands in _prayer_,
and desire their _eyes_ may never cease trickling tears unto _God_,
_untill_ he look down from _Heaven_, _Lament: 2_.

A 5th: Argument of _spirituall health_, and _strength_, is a constant
holy sence of our own _unworthines_, _vilenes_, and _basenes_ in _Gods_
presence: Hence _Jacob_ professeth himself less then the least of
_Gods_ mercies, that is, then the least _crum_, or _drop_, or _rag_, or
_look_ of mercy: Hence the _Centurion_ professeth himself not worthy
that _Christ_ should come under his _Roof_: Hence _Elizabeth_ her holy
wonder, whence is it (saith she) that the _Mother_ of my _Lord_ should
come unto me? Hence _Mephiboseth_ wonders that _David_ should look upon
such a _dead Dog_.

_Ob._ But may not _Hypocrites_ professe they are not _Papists_, that
they can deserve nothing at _Gods_ hands, that if they had their
_deserts_ it were woe with them?

[Sidenote: Gods people are only truly sensible of unworthines.]

I answer, _Hypocrites_ may say so, but yet are angry when _God_ seems
to deal with them, as he deals with others. Hence they quarrell
with _God_, as if that _God_ seemed not to respect their offerings
of _prayer_, and _fasting_, _Isa: 58_ But _Gods_ children confessing
themselves _Beggars_ at _Gods_ door, and _Dogs_ under his _Table_,
they wait for, and are humbly thankfull for every _crum_ of grace and
mercy: So _Christ Jesus_ teacheth us to give thanks for the mercy of
a little _bread_, and then for a little _Fish_, (_Mark 6_.) So after
most heavy and wonderfull _afflictions_, _Jeremie_ cries out _Jehova_
is _righteous_, and professeth it is _mercy_ that it is not worse, and
that they were not burnt up and consumed.

[Sidenote: 6thly.]

A 6th. Argument of the spiritual _health_ and _temper_, is when the
_affections_ work strong and lively after _God_, after _God_ for
himself, after _God_ as a _portion_ and _inheritance_, after _God_ as
an _Husband_: when as the _Heart_ panteth after the _water-brooks_, so
pant our _Hearts_ after _God_, when as the thirsty _ground_ longeth
for the _showers_ of _Rain_, so long our _souls_ after _God_: When his
words are sweeter then the honey, and honey comb, and of more esteem
then thousands of _gold_ and _silver_.

_Ob._ But may not _Hypocrites_ (as _Balaam_) professe so much and that
in earnest?

[Sidenote: Hypocrite affection to God.]

I answer, the deceitfull _heart_ of a man will go wonderfull far this
way: Yet certain it is an _Hypocrite_ respects _God_, but as a _Dog_
respects his _Master_, yea sometimes a _stranger_, and an _Enemy_ for
a crust, or as an _Hireling_ for his _wages_: But _Gods children_, in
the want of all things, are content with _God_ alone, his _Christ_, his
_Spirit_, his _Favour_, his _Word_, his _Ordinances_: Hence _David_
professeth _Psal. 4_. Thou puttest more _joy_ into my _heart_, then in
the time when their _corn_ and _wine_ increaseth: And _Habacuck_, when
_Vine_, and _Fig-tree_, and _Flock_ and _Heard_ fail, he professeth to
rejoyce in _God_, and to glory in the _God_ of his _salvation_.

[Sidenote: God himself the portion of his.]

2ly. In the losse of all things, in the greatest _straights_ and
_extremities_, _Gods_ children yet find comfort in _God_, that
_God_ their portion is not lost. Thus as _David_ when his _wives_,
and _children_, and _friends_, and _servants_, and _cattell_ were
all devoured by an enslaving and captivating _sword_, and he finds
no _Remainder_, but burnt _walls_ and _ashes_, and his own company
ready to _stone_ him, yet as _David_ they take comfort, and incourage
themselves injoying their _God_.

[Sidenote: 7thly.]

[Sidenote: Ready obedience to God.]

7tly. It is an argument of spirituall _health_, and _strength_, when
the holy _Commandments_ of _God_ are not grievous, but pleasant and
delightfull to us: when we can say as the _Lord Jesus_ said, it is our
meat and drink, to do our heavenly _Fathers will_: when we are active
and ready at the _commands_ of _God_, and can say (when the _Lord_
asketh whom shall we send) _send_ me, as the _Prophet Esay_ said: And
as the _Lord Jesus_ Psal: 40. Here I am, I delight to do thy will O
my God: when we can without repining, grudging, or delaying, obey
_commands_ most grievous to _flesh_ and _blood_, against not only
_flesh_ and _blood_, but against carnall _reason_, yea against _Hope_
and _Faith_ it self, as _Abraham_ did, in offering up his most dear and
only son _Isaac_.

_Obj._ But may not _Hypocrites_ obey the _commands_ of _God_, as _Saul_
did, _&c_?

I answer, they may indeed obey _Gods commands_ by halves as he did, and
as a _servant_, and _hireling_, serve _God_ for _wages_, and with _eye
service_, with opinion of _merit_, and boast of their _halt_ and _lame_
service, as _Saul did_. But _Gods_ children imbrace all the _commands_
of _God_ with delight, even the _least_, and most despised, with the
greatest and most _difficult_, and when all is done, they confesse they
have need of _mercy_, and are _unprofitable Servants_.

_Obj._ But may not _Gods_ children live in the _disobedience_ of some
_commands_ of _God_, and yet be healthfull, and strong in grace?

[Sidenote: The sins of Gods people.]

I answer, it is impossible that a child of _God_ should (either in
spirituall _health_ or _sicknes_) live in the breach of any known
_command_ of _God_ his _Father_. Tis true, _Abraham_, and _Jacob_,
and _David_, and others, lived long in the sin of many wives, out of
_ignorance_ of _Gods will_, and _Gods_ children to this day, even the
holy _Martyrs_ or _Witnesses_ of _Jesus_, (who accounted their heart
bloods not too dear for _Christ_) have and do live in the breach of
many _Commandments_, that concern the _worship_ of _God_: But they are
herein like a _traveller_ deceived, by a false path, which when he once
really _suspects_, he cannot walk a step with ease, now do they cry
out with _David_, _Psal: 119_. I will walk at _liberty_, for I seek thy
precepts: And when _God_ saith seek my _Face_, their _Hearts_ answer,
_Lord_ thy face will I seek. _Psalm 27_.

[Sidenote: 8thly]

[Sidenote: The patience of Gods children, under Gods hand.]

An 8th. discovery of _spirituall health_ and _strength_, is an
humble, a patient and thankfull _submission_ to the _aflicting_,
and _chastising_ hand of _God_. Thus it is said of _Aaron_, in that
dreadfull stroak of _Gods_ hand, depriving him of his two sons in
the _floure_ of their _Youth_, in the midst of their _sin_, in the
_performance_ of their _Priests Office_: it is said, _Aaron_ held his
peace: I was dumb and held my peace, (saith _David_) _Psal. 39_. for thou
didst it: Thus _Jeremiah_ (Lam: 1.) _Jehovah_ is righteous, for I have
grievously transgrest against him. Yea _Job_ not only exprest an humble
and patient mind, but also (which is wonderfull, but proper to _Gods_
children, when in right temper) he blessed _God_ in the midst of so
many fearfull and astonishing _losses_, of so many Cattel, Servants,
and Children, saying, Blessed be the name of the _Lord_.

_Obj._ May not _wicked_ men and _Hypocrites_ acknowledg _Gods_
afflicting hand, and humble themselves?

[Sidenote: The counterfeit patience of Hypocrites]

I answer, _Hypocrites_ may see _Gods_ hand, and humble themselves as
the _Egyptians_, and the _Philistins_ did, but cannot possibly be
thankfull for it: They acknowledg _Gods_ hand as a _Dog_ his _Masters_
when he is beaten, but not as a child his _Fathers_. As a loving and
dutifull _Wife_, receiving _Pills_ or _Phisick_ from the hand of her
loving _Husband_, a _skilfull Physitian_, who knows her _sicknes_,
and out of _love_ and _care_, prepares them for her, she cannot but
be thankfull for those bitter _medicins_, and earnestly desire a
kindly working: Thus _David_, _Psal: 119_. I know O _Lord_ that thou in
_faithfulnesse_ hast afflicted me, for all thy commands are _righteous_.

[Sidenote: 9thly.]

[Sidenote: The mournful confession of Gods people.]

A 9th. Argument of _spiritual health_, and _strength_, is an humble
free _confession_, and giving _glory_ unto _God_, in the rising up, or
recovering out of any _scandalous transgression_, against _God_ Hence
the _Israelites_ confession of their sin in desiring a _King_, (so
impatiently, and imperiously as they did, with large confessions, _1.
Sam. 6_.)

Hence the many bitter and lamentable _confessions_ of holy _David_
and other holy Servants of _God_, after their committing of _known
evils_: Hence the _Corinthians_ repenting of their fellowship with the
_incestuous_ person in his sin, they give such an exemplary _evidence_
of their true _Repentance_, that their holy _practice_ is set as an
holy _Samplar_, and _Copy_ for all _Saints_ afterward to follow, and
write after.

_Obj._ But did not _Pharaoh_, _Saul_ and _Judas_ confesse their sins,
_&c_?

[Sidenote: 1.]

I answer, not with intent to glorifie _God_ as _Gods_ Saints do, taking
shame before the _world_ unto themselves, lying down in the Dust that
_God_ may tread upon them, and be exalted.

[Sidenote: 2.]

[Sidenote: False confessions.]

Not with hatred of their _sins_, but in horrour and trouble at the
_danger_ of them, or in the _evidence_ of them flying in their faces.
Thus a _Merchant_ casteth those _goods_ over boord into the _sea_ in
a storme, which afterward he wisheth in again: Like a _Dog_, they
vomit up the filth which (after their _stomach_ is eased) they return
unto, and lick up by new _Commissions_: But Gods _children_ confesse
in hatred of their _sins_, and loathing of themselves, and (like men
in some _sicknesses_) are willing to take those _medicines_ which may
_provoke_ and cause _vomit_, which afterward they are so far from
returning to, that they abhor to touch, or look on it.

_Obj._ But may not _Gods_ children return again to their vomit, and
commit the same _sins_, which they have cast, up by humble _confession_?

[Sidenote: The sins of Gods people distinguished.]

I answer, the sins of _Gods children_ are either, 1. _grosse_ or
_scandalous_, which when they recover out of, and give _glory_
unto _God_, by _publike_ confession, we seldome or never find them
returning to such their _vomit_ again. Hence we hear no more of _Noahs
Drunkennesse_, of _David's Adultry_, of _Peters deniall_ of _Christ
Jesus_, _&c._

Or 2ly. Their _sins_ are _sins_ of a more private and ordinary
_distemper_, wherein their _passions_ of _anger_, or _neglect_, or
_forgetfullnes_ prevail against them, never without some _bitternes_,
and _grief_, and _humiliation_, and _endeavour_, with _resolution_ of a
more watchfull, and heavenly, and spirituall _conversation_?

[Sidenote: 10thly.]

[Sidenote: Gods people long alter visible enjoyments of God.]

10thly. It is an _argument_ of _spiritual health_, and _strength_, to
_maintain_ or _recover_ an holy vehement longing, after the _enjoyment_
of _God_, and of _Christ_, in a _visible_, and _open profession_ of
his own holy _worship_ and _Ordinances_, separate from all false
_worships_, _Gods_, and _Christs_, &c.

Hence that of _David_, _Lord_ I have loved the _Habitation_ of thy
_house_, and the place where thine _honour_ dwelleth: Hence he
professeth he had rather be a _Door keeper_ in the house of the
_Lord_, (that is in a low condition, in _Gods_ house,) then to dwell
in the _tents_ of _wickednes_, though in never so safe and pleasant a
_condition_.

Hence he sums up all his _desires_ in one, _Psal: 27_. One thing have I
desired of the _Lord_, that I may dwell in the house of the _Lord_, &c.

Hence (though _David_ mist of the _Lords Order_ in carrying of the
_Lords Ark_, and afterwards he mist in his _thoughts_ about the
building of _God_ an _house_ and _Temple_: Yet in both he discovered
his holy strong _affection_, to _Gods_ publike _honour_, and _worship_.
The very same which afterward the Prophet _Jeremy_, and _Daniel_
declared in their bitter _Lamentations_, for the _Ruine_ of _Gods_
house. And both _Daniel_ and _Zacharie_, and _Haggie_, mightily
declare this _affection_ for the _rebuilding_, and setting up again
this _Temple_ and _worship_ of _God_, and what they prophesied, that
both _Ezra_ and _Nehemiah_, and afterward _Jehoshua_ and _Zerubabel_
zealously performed and executed.

[Sidenote: True Christians affection to Christ Jesus in his visible
worship.]

Hence it is that in the heavenly _Love Song_, the _love_ of
_Christians_ to _Christ Jesus_ in his _ordinances_ is most elegantly
set forth by a _similitude_ taken from the _strong affection_ of
_married_ persons: I am, saith the _Spouse, sick_ of _love_, and O ye
daughters of _Jerusalem_ tell _Christ Jesus_ so: If I finde him without
I will _kisse_ him openly in the _streets_, and will not be ashamed:
True heavenly _affection_ (like _marriage love_) at first kindles
from some private _sparks_, to an open flame of publick _profession_,
without shame before all men.

_Obj._ May not _Hypocrites_ (as _Saul_ in slaying the _Gibeonites_,
and _Jehu_ in slaying the _Baalites_) discover strong _affection_ and
_zeal_ to the _Lord_ and his _worship_, and consequently in these times
to Christ _Jesus_ and his holy _kingdom_?

I answer: _Hypocrites_ and _counterfeits_ in their profession of _love_
to _Gods_ publick worship ever run upon one of these two _Rocks_. For,

First, either they set up, and maintain, and fight for a _fancie_, a
_counterfeit_, a false _Christ_, according to the _prophesie_ of the
Lord _Jesus_, that many (that is, _thousands_ and _multitudes_ of
people) should so use his _name_, that is, with a willing ignorance and
delusion.

Or 2ly, if it be the true _worship_ of the true _God_ according to the
_appointment_ of _Christ Jesus_, yet ever in two things the sincere
_wife_ (the true love of _Christ Jesus_) out-goes the _whore_ and
_counterfeit_.

First, the true _wife_ contents not herself with the bare _exercise_,
_ordinance_ or _administration_ (as the _hypocrites_ do) but in all
is restless to enjoy the _Lord_ himself: For as the _ordinance_
is _spirituall_, and heavenly; so longs the true _beleever_ for a
_spirituall_ and heavenly _communion_ with the _Lord_ himself in it,
that he may become one _spirit_ with him more and more in all these
outward and _subordinate means_ and _administrations_.

Hence it pleaseth the _Spirit_ of _God_ to resemble his _worship_ to
the _marriage bed_, which satisfies not the heavenly _Spouse_, when the
_Husband Christ Jesus_, is not spiritually embraced therein, but absent.

2ly, The desire of the true _beleever_ in the enjoyment of _Christ
Jesus_ in any of his _appointments_ is to be made _fruitfull_ by
him: but the desire of a _whore_ extends no further then _Lust_ or a
_Reward_. Hence _Rom. 7_. We are married unto _Christ Jesus_, that we
should bring forth _fruit_ unto _God_: A _whoorish heart_ willingly
endures not _fruitfulnes_, but kills her own _conceptions_ which the
true _Wife_ cherisheth, and tendreth as her _life_.

_Obj._ What should be the _reason_ why so many of _Gods children_
who in all _ages_ have discovered their strong _affection_ to _Gods_
visible _worship_, and _communion_ in _Christ_, have yet so varied, and
wandred from the right, and first _institution_ of the _Church_, and
_ministry_, and _Ordinances_ of _worship_?

I answer, Gods _councell_ touching the _spirituall captivity_, and
_desolation_, must be fulfilled, when yet notwithstanding, the strength
of the _affection_ of _Gods_ people hath appear'd in their _mourning_
and _weeping_, and lamenting after, and contending for the truth of the
_spiritual injoyment_ of their souls _Beloved_, in all the _means_ of
his own holy _appointments_.

[Sidenote: 11thly.]

11thly. Again it is an _Argument_ of _spirituall health_, & strength,
in respect of _God_, when the _Heart_ is fixed, and readily prepared
for all the holy _pleasure_ of _God_. Hence _Hezekiah_ praies for such
whose _hearts_ were prepared to seek _Jehovah, God_ of their _Fathers_:
Hence this _readines_, and _preparation_ of mind, is compared to the
_shoes_ on our _Feet_, without which we are unfit for _travelling_,
_walking_, &c. and with which we are _ready_ for any _spirituall
imployment_. Hence _David_ professeth that his _heart_ was fixed,
and ready, and when the _Lord_ said seek my _Face_, _Davids heart_
answered, _Lord_, thy _Face_ will I seek, _&c._

_Obj._ What is the reason that _Gods children_ are sometimes hardly
brought on to difficult _services_, and _duties_?

I answer, _unreadines_, and _unfitnes_ is a _spirituall sicknes_ or
_distemper_, which when _Gods children_ recover out of, then they say
as the _Lord Jesus_ in _David_ _Psal: 41_. _Lord_ my _heart_ is willing,
my _heart_ is ready to do thy will O my _God_: And they say to _Christ
Jesus_, as his holy servant _John Bradford_ said to _Queen Mary_; If
she keep me in _prison_, I will thank her; If she _release_ me I will
_thank_ her; If she _burn_ me, I will still _thank her_.

[Sidenote: 12thly]

Lastly, it is an _Argument_ of _spirituall health_, and _strength_
when _Gods children_ walk in a continuall sence of their own
_insufficiencies_, and _distempers_, when they discern the evill
_inclination_ of their own _spirits_, and the _excellency_, and
_sufficiency_ of _Gods_ most holy _Spirit_: And therefore continually
say with _David_, _Psalme 143_. Thy _Spirit_ is good, lead me, _&c._
and Psal. 139. Search me O _God_, and try my _heart_, and see if
thou findest any way of _wickednes in me, and lead me in the way
everlasting_.

These and many more, are the _trials_ of _spirituall strength_,
_health_, and _cheerfulnes_, in matters concerning _God_: We now come
to the second Head of _trialls_ of _spirituall health_, and _strength_,
in matters concerning our selves.

[Sidenote: Brokennes of spirit.]

First, then it is an Argument of _spiritual health_, and _strength_,
when (especially) after known sins committed, our _hearts_ are in
a _broken_ frame and temper, when our _spirits_ are as it were
_contrite_, and pounded like _spice in a_ Morter, then yeelding the
most delightfull _smell_ and _savour_ unto _God_.

Hence (_Isa. 66_) a _contrite_, and broken heart is an _House_ wherein
_God_ dwels, an House well ordered, _swept_, and _garnished_.

Hence a _Spirit_ of _trembling_, (_Isa. 66_.) is an _Argument_ and
_character_ of the most dutifull _children_ of _God_: but of this
formerly.

[Sidenote: 2dly.

Spirituall battels.]

2ndly. It is an _Argument_ of _spirituall strength_, when we make it
our _work_ to _observe_, _watch_, and kill our _corruptions_, and
_rebellions_, and labour to keep under, and beat down our _body_ to
an holy fitnes, and readines for _Gods service_, in _fasting_, and
_prayer_ against _temptations_.

_Obj._ But may not _Hypocrites_ humble themselves, and labour to
mortifie their _lusts_ and _corruptions_?

I answer, no question, but in horrour of _conscience_, and fear of
_Gods judgments_, an _Hypocrite_ may humble himself in fasting,
as _Ahab_, &c. but to kill sin, as sin, and to desire to be ready
for _Gods_ will, in _denying_, and _subduing_ his own, is only the
_character_ and property of a child of _God_.

[Sidenote: 3dly. Godly loathing for sin.]

3dly. It is an _Argument_ of _spirituall health_, and _strength_, when
we so look upon our _sins_, and our sinfull _dispositions_, that we not
only loath our _sins_, but also loath our selves for them: So saith
the _Lord_, (_Ezek 6_.) My _people_ shall loath themselves for their
_abominations_, and for their _whoorish heart_ against me: Thus _Job_
when he recovers himself from his _murmurings_ against _God_, he cries
out, Behold I abhor my self, and repent in _dust_, and _ashes_. And
_David_ (Psal: 73.) looks upon himself for his murmuring against _Gods
providence_, as an _ignorant_ person, as a _fool_ and a _beast_ in
_Gods_ presence.

_Object._ But may not an _Hypocrite_ loath and abhor himself for _sin_?

[Sidenote: Hypocrites may in a respect loath themselves for sin.]

_I answer_, It is possible for an _Hypocrite_ to be sorry for some
_sins_, and to be angry with _himselfe_, and to loath himselfe, but not
properly for his _sins_, which he loveth, but (as _theeves, whores,
drunkards, &c._) for the _danger_, _damage_ and _disgrace_ which his
sin may bring upon him. It is onely the property of _Gods children_ to
look at _sin_ as _sin_, with a loathing _eye_, and to behold themselves
_vile_ and _loathsome_, even for the most _pleasing_ and _profitable_,
and _delightfull_, and most _secret sins_.

[Sidenote: _Fourthly._]

[Sidenote: True selfe denyall.]

Fourthly, It is an _Argument_ of the _strength_ of _Spirituall life_,
when we lay downe our selves at the feet of _God_, when as a _Servants
will_, our _wils_ are subdued to the _Lords will_, when the _Lord_
is become our _selfe_, when his _ends_ are our _ends_, which give us
content and _pleasure_, although our _selves_, our _ends_ are lost and
destroyed, that wee may finde new _ends_ and _delights_ in _God_.

Hence _Epaphroditus_ to further the worke of the _Lord_ (_Phil. 2_) he
regarded not his health, and consequently not his _life_; as a true
_Souldier_ in the Service of his heavenly _King_ and _Captaine_.

_Object._ But may not an _Hypocrite_ deny himselfs; his owne _ends_,
his _pleasures_, his _profits_, his _credit_, his _liberty_, his
_life_.

[Sidenote: No Hypocrite can truly deny himselfe.]

_I answer_, It is impossible; for all that he doth is still for
_himselfe_: like _Israel_, _Hosea_ 7. He is an _empty vine_, he
bringeth forth fruit to _himself_: All that he aims at in using the
name of _God_, his _glory_, his _Christ_, is still to exalt _himselfe_,
to save _himselfe_: But _Gods children_ eye ever a greater _end_ then
_selfe_, to wit, the glorifying of their _God_, although it be in their
own _destructions_.

[Sidenote: _Fifthly._]

Fifthly, Our hearts are then in an healthfull frame and disposition,
when we are _cordially_ willing to goe from hence, that we may be with
_Christ_, _Phil. 3_. yet for the service of _Christ_ and his _Saints_,
we are cordially willing to stay in _hard_ and _difficult_ Service.

_Object._ But may not an _Hypocrite_ desire to dye, and to be with
_Christ_?

_I answer_, An _Hypocrite_ may desire to dye, and to be with _Christ_
in a glorious _condition_, but no _Hypocrite_ can endure to dye, to be
with _Christ_ in an holy and spirituall _condition_, free from _sin_:
and therefore can he not endure uprightly, &c. to _worke_ for _Christ_
on _Earth_.

[Sidenote: _Sixtly._]

[Sidenote: Spirituall contentation in Gods will.]

Sixthly, Then are we in an healthfull _frame_ of _Grace_, when _God_
hath brought down our _hearts_ to be content with the changes of his
_right-hand_ upon us: when we have learnt the _lesson_ of _Paul_, to be
content with _food_ and _raiment_, with a _travellers_ and _strangers
portion_, of so much as may serve us in our _Journey_: When we can tell
how to abound without _Pride_, or _security_, or _trust_ in earthly
things, and when we can tell how to want all outward _mercies_ with
_quietnesse_ and _contentation_.

_Obj._ But may not _Hypocrites_ be contented with smal _matters_, and
suppresse their desires of great _things_, and say with _Esau_ unto
_Jacob_: Keep that thou hast _my brother_, I have enough?

[Sidenote: All changes and losses are made up to Gods people only by
himselfe.]

_I answer_, the desires of all men are not alike _greedy_; but yet
the desires of men are truely satisfied without _God_: Now when
_changes_ and the _losse_ of all things fall upon the _Hypocrite_, he
cannot finde those _changes_ and those _losses_ made up in _God_: No
_Habakkuk_ tels us, That it is the _Character_ of _Gods_ children, when
the _corne_ is gone, and the _flocks_ and the _heards_, and the _vine_,
and the _figtree_ faile, to rejoyce in _God_ alone for a _portion_, and
to _glory_ in the _God_ of their _Salvation_.

[Sidenote: _Seventhly._]

[Sidenote: Joy in Sorrow.]

Seventhly, Then are our hearts in an _healthfull_ frame, when we are
not onely willing to suffer for the name of _Christ Jesus_, but when
we also conceive a kinde of _pleasure_ in it; so saith _Paul_, I take
_pleasure_ in _necessities_, in _distresses_, and for _Christs_ sake;
Hence the Saints (_Heb. 13. 10_.) not onely suffered the spoyling of
their _goods_, but they took the spoyling of their _goods_ with _joy_.

_Object._ May not _Hipocrites_ suffer joyfully for _Christ?_

[Sidenote: Hypocrites pretend to suffer for Christ.]

_I answer_, An _Hypocrite_ may doe and suffer with a seeming _joy_ for
_Christ_: But he can never doe this out of _love_ to _Christ_, _1 Cor.
13_. but always out of _self-love_ for his owne _glory_ and _honour_,
out of strong conviction of _conscience_, least he be damned in denying
his _light_, _&c._ Onely _Gods children_ can out of _love_ to _Christ
Jesus_ rejoyce (as some true _friend_ or _wife_) to be _afflicted_ and
to _sorrow_ and loose for their _Souls beloved_.

_Object._ Why then are many of _Gods children_ so _heavy_ in their
_sufferings_ and _losses_ for _Christ Jesus_?

_I answer_, This hapneth sometimes out of distemper of _body_;
sometimes out of distemper and weaknesse of _minde_, which they labour
against, and chide themselves for as did _David_, _Psal. 42. & 43._ why
art thou disquieted O my _Soul_, and why art thou so heavy within me?
still trust in GOD, for I will praise him, who is the _health_ of my
_countenance_ and my _God_.

[Sidenote: _Eightly._]

[Sidenote: Christian weanedness from this worlds comforts.]

Eighthly, It argues strength of _Grace_ when we use this _world_, and
all the _comforts_ of it with a _weaned eye_ and _mind_, as if we used
it not: as _English Travellers_ that lodge in an _Indian_ house, use
all the wild _Indians_ comforts with a strange _affection_, willing and
ready to be gone: or as _Passengers_ in a _Ship_, willing and ready
(when _God_ will) to land, and goe ashoar in our own _countrey_, to
our owne _House_, and _comforts_ in the _Heavens_.

Thus _Gideons_ Souldiers (in a figure of such as are fit for _Christs
Battels_) are not only _couragious_ and depart not with the _cowards_,
but also lap at the _comforts_ of this life, with a speedy _necessity_,
but lye not downe to them in _excesse_ of _affection_ and _delight_.

_Object._ May not _Hypocrites_ use this world with a strange
_affection_, weaned from the vanities of it, _&c._

[Sidenote: The heavenly use of earthly comforts.]

_I answer_, Doubtlesse not onely a false _Christian_ or _Hypocrite_,
but other naturall men (out of the _sence_ and _experience_ of the
_vanitie_ and _uncertainty_ of this life, and the _comforts_ of it)
may attaine to a great seeming _dispising_ of these _earthly things_,
though never without _sorrow_ that they are not more _full_ and
_certain_, as being their _portion_: Onely _Gods children_ who have
made the _Lord_ himselfe their portion, and his _word_ and _Ordinances_
their _inheritance_, they only I say use them as from _God_, tokens
of his _Love_ and _goodnesse_, and as _golden chaines_ to draw them
unto him, and humbly submit to _Gods_ holy pleasure, in his gracious
_bestowing_ or _withdrawing_ of them.

[Sidenote: _Ninthly._]

Ninthly, It is an _argument_ of a strong _fear_ of and _affection_ to
_God_, when in all our earthly businesses, we see _God_, and minde his
_name_ and _praise_. Hence saith _James_: Yee ought in all Journeys
and purposes to say, If _God_ will: Hence _Boaz_ that holy man, when
he comes into his _Field_ hath _God_ in his _mouth_: The _Lord_ blesse
you sayed he to his _Reapers_: Hence the poorest _Christian_ able to
contribute (_1 Cor. 16_.) observes _weekly_, and therefore _daily_ the
_dispensations_ of _God_ towards him; He observes the _givings_ and
_takings_ of _Gods_ hand, and walks with him though in the poorest and
meanest _calling_ and _condition_.

_Object._ But may not _Hypocrites_ observe _Gods_ blessing in _worldly_
things, in _faire winds_, _good voyages_, in the _encrease_ of
_children_, _corne_, _wine_, _cattel_, _&c_?

[Sidenote: The glorifying of God proper to Gods children only.]

_I answer, Naturall conviction_ enforceth even _Pagans_ to confesse
(a _Manittoo_) an _Invisible Deity_ and _God-head_ in these visible
things; But to make it a _worke_ and _Businesse_ in all these earthly
things to see and _glorifie God_, to walke with him, and to be full of
his _praise_ all the day long; this is onely the _Character_ of _Gods
children_, who only truly see his _hand_, and love his _name_ and
_glory_.

[Sidenote: _Tenthly._]

[Sidenote: The true watch of Gods people over their Tongue.]

Tenthly, It is an _Argument_ of strength and vigour of _grace_, to keep
a constant _watch_ and _bridle_ on our _lips_ and _tongue_, that no
words passe but such as are seasoned with _Salt_, to the _glorifying_
of our _Maker_ with our _glory_, and the _edifying_ or _benefiting_ of
others. This _Tongue_ of ours the _Lord_ compares to the _bridle_ of
a _Horse_, to the _Helm_ of a _Ship_, which if well managed rules the
_horse_ and _ship_, with _safety_ and _comfort_: and the _Spirit_ of
_God_ concludes; that he is a _perfect_ and _strong_ man in _Christ_,
that is thus able to command his _Speech_ and _Tongue_ in this world.

Hence _Christ Jesus_ preacheth _Judgement_ to the _world_, for the
_abuse_ of the _Tongue_, and the _idle words_ of it, when our _words_
are not _working words_, and tend not to heavenly profiting of others.

Hence the _Spirit_ by _Paul_ commands (_Ephes. 5_.) that neither
_uncleannesse_, nor _covetousnesse_, nor _foolish talking_, nor
_jeasting_, be once heard from the mouths of the _Saints_, but rather
giving of _thanks_, and praising of _God_.

_Object._ But may not _worldly_ persons set a watch before the door of
their _lips_?

_I answer, Morall wisdome_ may teach persons the _vanity_ and grosse
_wickednesse_ of the _Tongue_, but onely _Gods spirit_ (and strength of
it) doth teach _Gods children_, in true _feare_ and _love_ of _God_,
not onely to _restraine_ from _vaine_ and _foolish_, but also to
attaine to a _spirituall_ and _heavenly Language_.

Lastly, It argues strength and life and _Grace_ in _Christ_, when our
_hearts_ by _Gods spirit_ are wrought to such a degree of _hatred_ of
sin, that we not onely abhor the _acts_ thereof, but also fly and shun
the _looks_ and _appearance_ of it; so that we not only fly _pride_
and _passion_, and _covetousnesse_ and _uncleannesse_, but also the
_appearance_ of them.

Hence _Boaz_, when _Ruth_ lay downe at his feet in the night,
as claiming _marriage_ by _right_, he not only refrained from
_uncleannesse_, or uncleane _touches_, but also he gravely advised her
to be gone so early in the morning, that no man should say there came a
woman into the floar.

_Object._ But may not _worldly_ persons not only avoid sin, but also
the _appearance_ of it?

[Sidenote: Only Gods children can truly hate sin.]

_I answer_, No _worldly_ or _unregenerate person_ can truly hate _sin_,
or the appearance of it, for it is his _nature_ and _Element_, they can
onely hate the _dammages_ and _disgrace_, and _discredit_ of it, and
so a _Whore_ may hate _whoredome_. 'Tis only the _property_ of _Gods_
children, and the _new-borne_ to hate _sin_ as _sin_, with the sinfull
_appearances_ of it as _opposite_ to their _new_ and _heavenly_ nature
in _Jesus Christ_.

I now come to the third head of the tryals of spirituall _health_ and
_strength_, and that respects our _conversation_ with men, in which

[Sidenote: Christ and Christians worke to glorify God in doing good.]

First I argue, that it is a strong _argument_ of a strong
_constitution_ and _spirituall health_, when we can make it our _worke_
and _trade_, to aime at _glorifying_ our _Maker_ in doing good to men.

Thus our great example _Christ Jesus_ made it his _worke_ and _trade_,
to goe about to doe _good_, which he did abundantly and constantly to
the _souls_ and _bodies_ of men.

_Obj._ _Christ Jesus_ and his _Apostles_ and _messengers_ were
endued with _power_ from on high, not only to preach the _Word_ for
_conversion_ but also with _power_ of calling out _Devils_, and healing
bodily _diseases_.

[Sidenote: Holy women great helps in the Gospel of _Christ Jesus_]

_I answer_, as an _holy witnesse_ of _Christ Jesus_ (a _Woman_) once
answered a Bishop, _I am a member of Christ Jesus_ as wel as _Peter_
himselfe. The least _Believer_ and _Follower_ of _Jesus_ pertakes of
the _nature_ and _spirit_ of him their holy _head_ and _husband_, as
well as the _strongest_ and _holiest_ that ever did or suffered for his
holy _name_.

Therefore it is that we read not only of the _service_ of those great
_master-builders_ and _work-men_ of _Christ Jesus_, the _Apostles_, but
also the _service_ and helpe of _Christian_ women, for instance (_Rom.
16_.) _Phebe_, _Priscilla_, _Mary_, _Persis_ were eminently noted for
helping forward the work of _Christ Jesus_, to wit, the glorifying of
_God_ in the saving of the poor sons of men.

_Object._ But is it not possible for _Gods_ children to be slack in
this _work_ and _trade_ of doing good to the _souls_ and _bodies_ of
others, and yet be strong in _grace_ and _healthfull_?

_I answer_, Doubtlesse _Gods Children_ may be _strong_ one way, and
_weak_ in another, _strong_ in one _grace_ and _weak_ in another,
_strong_ in one _tryal_ and _weak_ in another: But it is their
_weaknesse_ and _sicknesse_, when they are slow and negligent of so
_glorious_ and heavenly a _worke_.

Thus _Paul_ complains of the Saints of _Asia_, that he found none that
stuck close to him but _Timothie_. Thus was it in _Barucks weaknesse_
and _sicknesse_ to seek great and earthly things, and _Jeremie_ (strong
in spirituall _health_ and _life_) chides and reproves him for it,
_Jer. 45._

[Sidenote: _Secondly._]

Secondly, It argues _strength_ of spirituall _life_, when we bear
a strong _affection_ to the _seed_ of the _woman_, _Christs seed,
Gods children_. To doe good to all men is a _Christians trade_, but
especially to the _houshold_ of _faith_.

[Sidenote: Gods children cannot but naturally love one another.]

This was _Davids affection_ (_Psalme 16_.) when he look't upon _Gods
children_ as the excellent of the _Earth_, and placed all his _delight_
in them: Thus _Jonathan_ though he lost his _Fathers love_ for
_Davids_, though he was to loose a _Kingdom_ by _David_, yet he loves
him as his own _Soul_.

Thus _Ruth_ so loved that holy woman _Naomi_, that although she were
growne poor, a widow, and now in a tedious _travel_ from _Moab_ to
_Israel_, and _Naomi_ did also intreat _her_ and her _sister_ to goe
back, and _Orpah_ her sister was already returned to her kindred and
her _Gods_, yet such was the flame of her holy _affection_, that she
intreats _Naomi_ not to intreat her: Intreat me not to leave thee, for
whether thou goest I will goe, where thou dyest I will dye, and there
will I be buried: thy _God_ shall be my _God_, &c.

[Sidenote: Worldly men may in a kind love Gods people.]

_Object._ May not _wicked persons_ favour, love, and respect _Gods
children_? Did not _Saul_ greatly respect _Samuel_; and for a while
_Herod_, _John_ the _Baptist_? Did not _Michol_ love King _David_,
as well as did her brother _Jonathan_? yea did not _David_ finde
wonderfull favour in the eyes of a _Philistian Achaz_?

_I answer_, The _nature_ and the grounds of the love of _naturall
persons_ to _Gods children_ must be rightly distinguished: _Gods
children_ themselves may and ought to love each other, and others also,
according to any _naturall_ and _civill Relation_; yet onely _Gods
children_ can love _Gods children_ for the _grace_ and _spirit_ of
_God_, which they see and finde in each other.

[Sidenote: But Gods children can only love each other with a spirituall
love.]

Thus as two _Candles_ or _Torches_ they spiritually close and embrace
each other with heavenly affection, being of one common _heavenly
nature_ together. Thus _Countrey-men_ meeting in strange and forraign
_nations_ presently know each other by their _language, &c._

Thus _Brethren_ rejoyce to finde each other in _strange_ places, and to
know themselves the sons of one _Father_ and _Mother_.

Thus _Fellow-souldiers_ which stick close each to other in _life_ and
_death_, yea, although _routed_, _disordered_ and _flying_, if possible
they can discerne and know each other.

[Sidenote: Gods children may possibly be unkind and cruel each to
other.]

_Object._ But did not holy _David_ (who was a man strong in _grace_)
did not he lay _plots_ for the _life_ of an holy man, noble and
faithfull _Uriah_? Did not _Asah_ that holy King of _Judah_, practice
false _Imprisoning_, in committing the man of _God_ to prison, and that
onely for his _faithfulnesse_ in reproving him from _God_?

_I answer_, This shews that both _David_ and _Asah_ at this time were
very sick, and _David_ upon his _recovery_ laments his _weaknesse_ and
_wickednesse_ and _Blood-guiltinesse_, _Psal. 51_,

[Sidenote: Gods people in case may be sharp each to other, so was
_David_ sharply reprov'd by _Nathan_.]

_Quest._ But may not _Gods_ children have just cause of exercising
_sharpnesse_ each to others?

Yea doubtlesse, for _Paul_ withstood even _Peter_ himselfe to his
face, and the _Church_ of _Corinth_ must put away and deliver the
_incestuous_ person to the Devill; though probably yet deare, and a
brother, according to that of _Paul_ to the _Thessalonians_, yet count
him not as an _Enemie_, but admonish him as a _Brother_.

In a way of _Justice_, in a way of _Physick_, the dearest _friend_
or _Brother_ may exercise much _bitternesse_, though with much
_sweetnesse_ of _temper_, and with much tender melting and bemoaning of
_affection_.

[Sidenote: One of the blackest transgressions in the world for]

Thus in cases have we seen mounfull violence used, to a _wife_ or
_brother_ in some kind of _distempers_ and _distractions_.

But when _Gods children_ shall so far degenerate, as to _pursue_ the
life of each other, though it be with desire to cover a sin, and to
keep _Gods name_ from being dishonored (as in _Davids_ case) it is a
_weaknesse_, it is a _sicknesse_, which although it be not unto death,
yet bringeth it neer unto _Deaths door_,and made _David_ cry out with
_bitternesse_ of his soul, _Deliver me from blood-guiltinesse O my God,
and my tongue shall sing loud of thy righteousnesse_.

[Sidenote: _Thirdly._]

[Sidenote: A compassionate heart even towards enemies is a Christian
heart.]

A third tryal of spirituall _health_ and _strength_ is a
_compassionate_ and _pitifull, melting-heart_ over the _afflicted_ or
_miserable_, yea, although our _enemies_, or _enemies_ of their owne
_Salvation_.

Thus the Lord _Jesus_ sighs for the _hardnesse_ of the _heart_ of his
_Enemies_: thus he _weeps_ over _Jerusalem_ that was to kill him, and
prayed for his _persecutors_ and _enemies_.

Thus _Jeremy_ powres forth his _Book_ and _Rivers_ of _Lamentations_
for _Jerusalem_ of old, as _Christ_ for the latter.

[Sidenote: _2 Tim. 2. 26_.]

Thus _Gods_ people are commanded to _weep_ with them that _weep_: And
when any oppose themselves, wee ought in _meeknesse_ and _patience_ to
bear it, as knowing their wofull and miserable _bondage_ and _slavery_
to _Sathan_: And who knows whether it will please _God_ in infinite
mercy and compassion to deliver them by vouchsafing _repentance_ in
_Christ Jesus_, as he hath done to us?

_Object._ But may not _Gods_ children exceed and over-grieve for others?

[Sidenote: Gods people mourn for others.]

Yea doubtlesse, and therefore _God_ chideth _Samuel_ for over-grieving
for _Saul_, because _God_ hath rejected him: _Gods_ children may as
well exceed the bounds of _griefs_ as of _joy_ and _anger_, and any
kind of _Passion_ or _affection_: but it is ever safer to fall on the
right hand of too much _mercy_ and _compassion_, then on the left of
_Anger_, _Wrath_ and _Cruelty_.

Hence _David_ weeps over _sinners_ with _Rivers_ of _Tears_, because
they kept not _Gods Law_. Hence we are commanded to bear the _burthens_
of others, and so fulfill _Christs Law_. All sin is a _burthen_, but
especially to _Gods children_, whether they commit it out of a deceived
_judgment_, and _conscience_, or out of _passion_, and sudden _slight_
of _temptation_: Their _sins_ therefore (especially if _superiours_,)
we must cover, and with shame, and sorrow go backward like _Shem_, and
_Japheth_, as grieving, and unwilling to behold their _nakednes_.

_Obj._ But we are commanded not to suffer _sin_ upon our _Brethren_,
but reprove them?

_I_ answer, then is the _tongue_ a fit _instrument_ to reprove others,
when it is tuned by a grieved _heart_, that considers, and ponders it
self, as subject to _temptation_, and _sin_, as others, except _mercy_
make the difference, and deliver from _temptation_.

[Sidenote: 4thly.]

[Sidenote: Impartiall reproving a character of Gods people.]

Fourthly, it is a good evidence of _spirituall health_, respecting
others, when we endure not sin to lie upon them, or rather them to
lie in the pit of _sin_, but endeavour to help them out by wise, and
loving, and seasonable _reproof_, and _exhortation_.

Hence _Job_ endures not _sin_ in the wife of his _Bozome_, but chargeth
her with _folly_ for her impatient, & impious _counsell_: Hence _David_
smites deeply his dearest _Michol_, when she mocks at his holy zeal for
the _Lord_, and his _worship_.

Hence _Christ Jesus_ sharply reproves his faithfull servant and
Apostle _Peter_, and that only for (seeming) loving, and affectionate
_councell_: Get thee behind me _Satan_.

[Sidenote: Bold reprovers for sin.]

Again, as true love, and zeal for _God_, (when strong) spares not the
dearest: so neither doth it balk, or shun the _highest_. Thus deal
_Gods Prophets_, even with _Kings_, and _Princes_: Thus _Samuel_ spares
not _Saul_, nor _Nathan_ _David_, _Eliab_ _Ahab_, nor _John Baptist_
_Herod_ and his _Queen_, even for those most neer, and darling _sins_,
which were most _dangerous_ to touch, and meddle with.

_Qu_: How stands such bold, and sharp _language_, (as some of the
_Prophets_ used) with humble _Duty_, _Fear_, and _Reverence_, due unto
_superiours_?

I answer, as true _affection_ stands with plain, and sharp reproof of
_dearest_, so true _humility_ in bold dealing on _Gods_ behalf, with
the most _supream_, and highest.

Hence are _Gods_ people also commanded not only to reprove, but to
separate in case of finall _obstinacy_ in _sin_.

_Obj._ This course may seem to destroy humane _society_, yea _nature_,
and civillity out of the world.

[Sidenote: Godliness makes civilitie more beautifull.]

I answer, it is true that _Godlines_, and _Christian affection_,
and _zeal_ for _God_ destroys corrupt _nature_, and _humanity_,
but otherwise _Godlines_ sanctifieth, and directeth _nature_, and
_civility_, in the fear of _God_.

[Sidenote: 5thly.]

Fifthly, it argues _strength_ of _spirituall life_, and _grace_, when a
_Soul_ is able to withstand, resist, and repell such _sins_, unto which
the _opportunity_ of _temptation_ sollicites, and invites us.

[Sidenote: _Joseph_ and _David_ admirable for resisting of temptations.]

Hence holy _Joseph_, and _David_, are propounded to us for heavenly
_examples_ of _power_, and strength of _grace_, in resisting those
most, two plausible _temptations_ (to which the wicked _nature_ of
man is so _prone_, and _subject_:) the one of _lust_ to _Women_, when
strongly and often solicited by his wanton Mistris: the other of
_revenge_ toward man, when his bloody _persecutor Saul_, seemed by
_God_ himself to be delivered, and brought into his hand.

_Obj._ But _David_ himself was conquer'd by _uncleannes_, and _Asa_
wreaks his _wrath_, upon the very _servant_, and _Prophet_ of the most
_High_, and yet both _David_, and _Asa_ were thought to be _strong_ in
_grace_, and _power_ of _Godlines_?

[Sidenote: The fals of Gods children and to what end.]

I answer, _Gods champions_ are sometimes strong, and sometimes weak,
_strong_ in some things, _weak_ in others, and (as the strongest
_bodies_) subject to spirituall _colds_ and _falls_, and _hurts_, which
are most graciously recorded for our _comfort_ in our _falls_, as well
as the holy _victories_ of the _Saints_, to make us _watchfull_, and
_couragious_.

[Sidenote: A Christian bearing of reproof a good argument of much of
Christ Jesus.]

Sixtly, in matters concerning others, it is a good _argument_ of
_strength_, of _grace_, when we can patiently, and thankfully bear a
_Reproof_, and _Admonition_, when we can esteem a _Reproof_ for our
evill _words_, or _ways_, not as a _blow_ or _stroak_ on the _Head_,
but as a sweet, and precious _Ointment_ powred on us.

Hence the admirable _patience_, and _meeknes_ of _Hanna_, when _Eli
zealously_, but _uncharitably_ reproved her for _Drunkennes_. Hence
when _Christ Jesus_ most sharply reproved _Peter_, and afterward _Paul_
dealt severely with him about dissembling in the matter of _Communion_;
We hear not of the least _impatient_, or _bitter_ word to either,
yea when he was unjustly charg'd, and that by _Saints_ (Act. 11) he
patiently bears it, and returns a soft, and gentle _answer_, which
turned their murmuring _accusations_ into joyfull _satisfaction_, and
_thanksgiving_.

[Sidenote: Gods people may possibly be angry at reproofs.]

But now the _scorner_, yea the godly being (weak) reproved burst out
in wrath. Thus not only _Ahab_ imprisons _Micaiah_, and _Herod_, _John
the Baptist_, but _Asa_ also claps up fast the reproving Prophet, and
the best of _Gods children_ are subject to such sad _distempers_, when
either a mistake of _judgment_, or a _pang_ of _passion_ sinfully
hinders the _receit_ and _working_ of the _Reproofs_ of the _Almighty_,
which are wholsome heavenly _potions_ intended by him the _Father_
of mercies, for our good, who ever be the _cup_, the _vial_, or
_instrument_.

[Sidenote: Naturall wisdome goes far, but not so far as spirituall.]

_Obj._ Many _Philosophers_ by _naturall wisdome_, and many _civill_ and
_morall_ men, out of the _principles_ of _civillity_ and _morality_,
and sometimes for some private ends, will bear a _Reproof_ with
_patience_: And hence that of _Solomon_, rebuke a wise _man_, and he
will love thee: whence it may seem that men by strength of _wisdome_
may receive in _love_, and _profit_ by a _Reprehension_.

I answer, _Gods children_ (as well as naturall men) may also act from
_Rules_ of _Reason_, and naturall wisedom, but withall they act from
an higher _ground_, and _principle_, that is they hear they see _Gods
wise_, and _holy_ permitting hand in the foulest _mouth_; So _David_
acknowledgeth _God_ in _Shimeis_ railing, and _Hezekiah_ in _Rabsheka_
his _provocations_, and _blasphemies_.

[Sidenote: Reproaches send Gods people unto God.]

2dly. _Gods children_ by _reproofs_, by _slanders_, and _reproaches_,
are sent to _God_: So _David_ as a figure of _Christ Jesus_, and so
_Moses_ also, when the people in their _murmurings_, reproached him, as
the _cause_ or _occasion_ of their _miseries_, he runs to _God_, and
praies even for those _unworthy_, and _unthankfull_ men.

Lastly, with reference to our walking with others, it is an _argument_
of great strength of _grace_, when _glory_ of the _Lord_ and the
salvation of _Gods_ people is so great, and so _dear_ in our eyes,
that we can with (upon _supposition_ of them two) that we not onely
loose our _temporall_, but our eternall _state_ and _welfare_: Hence
those two famous and _wonderfull speeches_ of those two glorious stars
_Moses_ and _Paul_: Blot me out of thy _book_ saith _Moses_: And I
could wish to be accursed from _Christ_, saith _Paul_, for _Israels_
sake.

_Ob._ But can such a _wish_ be lawfull though for the _gain_ and
_glory_ of _Christ_, since to be accursed from _Christ_ cannot be
without sin against _Christ_?

I answer: I will not dispute what _accursedness_ or _separation_ from
_Christ_, that is, some saying that _Paul_ wished onely a _temporall_,
and some an _eternall separation_ from _Christ_: some a _separation_
from _joy_ and _delight_ in the _presence_ of _Christ_, but not from
the _puritie_ and holiness of _Christ_: But I say, doubtless so neer as
any soul approacheth to these heavenly _copies_ of _Moses_ and _Paul_,
so neer comes he to the greatest _strength_, and health, and beautie of
a _Christian_ life.

_Ob._ But can any man now attain to such a _strength_ of _grace_ as
this, so to wish?

[Sidenote: Different manifestations of Christ Jesus in his people.]

I answer: as it is in _nature_ so in _grace_, there are _children_
and _young_ men (or _strong_ men,) and there are _old_ and _aged_
men in _Christ_: Again, as it is _nature_, so in _grace_; there are
_differences_ of _children_, and differences of _young_ and _aged_ men
in _Christ_: every _Israelite_ had not the strength of _Samson_: nor
every of _Davids_ Souldiers the _strength_ and _valour_ of _Davids
worthies_: yet so neer to these heavenly _copies_ as we approach, the
_stronger_ we are in the _grace_ of _God_ in _Christ_: And doubtless
it cannot be but it is in the desire of every true _childe_ of _God_,
not onely to enjoy a prettie moderate _health_ of _spirituall_ life,
but to be as _strong_ in _faith_ as _Abraham_, in meekness as _Moses_,
in _patience_ as _Job_, in _affection_ to _God_ as _David_, and as
_zealous_ for the _Lord_ and his _glory_, as were this blessed _pair_
of _zealous_ servants of the most high, _Paul_ and _Moses_.

[Sidenote: Some means which Gods Spirit useth as preservatives.]

I am now come (dear Love) to the third and last _Head_ proposed, which
is some few means of _recovering_ and _preserving_ of _Christian
health_ and cheerfulness, and the preventing of _spirituall sicknesses_
and _diseases_: In this I shall desire to be brief, lest by too long
a _discourse_ I discourage thy _reading_, and hinder thy use and
_improvement_ of it.

[Sidenote: Soul-examination a soul means of spirituall preservation.]

First then, holy _consideration_ of our _estate_, a deep and frequent
_examination_ of our _spirituall_ condition is an excellent means of
_Christian health_ and temper: Thus teacheth us the holy _Spirit_ of
_God_ by _Jeremie_, _Lam: 2_. _Let us search and try our ways, and turn
unto the Lord._

This searching and examining of our ways in _Gods_ presence is (as
it were) a casting up of our _accounts_ between _God_ and our souls,
wherein we truly verifie that true saying, That often _reckoning_ makes
_God_ and our _souls_ true _friends_.

This _dutie_ is hard, and therefore we must often crie to _God_ with
_David_, _Psal. 139_. Search me O _God_, and try my _heart_, and see if
there be any _wicked_ way in me, and lead me in the way _everlasting_.

[Sidenote: Affliction the season of Examination.]

This holy _practice_ ought to be frequent, but then especially when
the hand, and _Rods_ of the _Lord_ are upon us: For then (as _Job_
saith) _God_ softeneth our _Hearts_, and we are most like then to be
as the ground, mollified upon a _Thaw_, fit to be broken up, or like
the ground moistened with _storms_, and _showers_ from Heaven, then in
some hopefull turn for the _Lords_ most gracious _seed_, and heavenly
_planting_.

[Sidenote: 2dly.]

[Sidenote: Christ Jesus his appointments undoubted means of Christian
health and chearfulness.]

Secondly, maintain an earnest longing, and endeavour to enjoy _Christ
Jesus_, who is our _souls_ life in every holy _Ordinance_, which he
hath appointed. If it be possible (with true _satisfaction_ to our
_consciences_, and _doubts_ in _Gods_ presence) let us never rest from
being planted into the holy _society_ of _Gods_ children, gathered
into the _order_ of _Christ Jesus_, according to his most holy _will_
and _Testament_: Remembering that _Christian health_, _grouth_, and
_flourishing_, are promised to the _Trees_ planted in _Jehovahs_ house:
And that the holy _Ordinances_ are the _Lords provisions_, and soul
_meals_, and _Breasts_ which he hath graciously appointed for his
_children_, of all _sorts_, and _ages_.

[Sidenote: Prayer with fasting a most Christian and mighty ordinance.]

Especially be much in holy _prayer_, and _fasting_ before the _Lord_:
this is an _Ordinance_ of which neither _Pope_ nor _Devill_ could ever
deprive a _child_ of _God_: If it be possible practice this duty with
others, however before the _Lord_ in secret: remembring how frequent
the _children_ of _God_ in holy _scripture_ were in this _duty_.
_Daniel_ is an heavenly _pattern_: and so is _David_, who wept and
chastised his soul with _fasting_ although he was reproached for it,
_Psal. 69_.

Our holy _Bridegroom_ the _Lord Jesus_, tels us that the _Bridegroom_
shall be taken away, and then his servants fast: as if he had expressly
named the times of the _Antichristian bondage_, wherein the _followers_
of _Jesus_, like the blessed _Women_, (_John the 20_.) _weeping_, cry
out, they have taken away my _Lord_, and I know not where they have
laid him.

This holy _Ordinance_ is of such admirable use among the _Saints_,
that even in the first, and purest times of _Christianity_, we read of
_Christian yoak fellows_, consenting to a _separation_ from each other,
for a time that they may give themselves to _prayer_, and _fasting_, 1.
Cor: 7.

_Obj._ But some say _fasting_ as it seems to be more proper to the _Old
Testament_, so seems it not so usefull in the _New Covenant_, when more
_spirituall_ worship, and _spirituall_ joys seem more _suitable_, and
_seasonable_.

[Sidenote: The excellent use of prayer and fasting.]

I answer, all the former _Scriptures_ declare it to be an _Ordinance_
of the _New Testament_, as well as a _prayer_ itself: And for the _use_
of it, it is most admirable for the _separating_, and _abstracting_ of
the _mind_, and _spirit_, from earthly _occasions_, and _comforts_,
for the devoting of the _soul_ to heavenly _consideration_, and
_examination_ of our wayes, for the pouring forth of _prayers_,
and _cries_ to _God_ in the many great, and mighty _straights_
which _Gods_ people passe through in this _vale_ of _tears_, and
_Lamentation_. And indeed it is (as I may say) the taking of a _soul
sweat_, or _soul purge_ for the avoiding and cleansing out our
spirituall _Humours_, and _corruptions_.

[Sidenote: 3dly.]

[Sidenote: Spirituall taking of cold.]

Thirdly, as ever we would preserve our _spirituall health_, let us
carefully take heed of spirituall _colds_ and _obstructions_: For as
it is in the _naturall_ man, a _cold_ it self is a great _distemper_,
and the _ground_ and _beginning_ of others, when the _warm streams_ of
_blood_, and _spirits_ are stopt up, and obstructed: So is it, (and
much more in the _spirituall_) when our heavenly _spirits_ are stopt
by damp _colds_, and _obstructions_ of unnecessary frequenting of
_cold societies_, and _places_ destitute of the _life_ of the _Sun_ of
_Righteousnes Christ Jesus_.

The _Lord Jesus_ is a _Christians Garment_: O let us keep that blessed
_garment_ always close about us, and in all places, and in all
companies, and upon all _occasions_ expresse the _life_, and _power_ of
_Christ Jesus_, longing to know, and to follow his blessed _words_, and
_examples_ in _life_, and _death_.

[Sidenote: 4thly.]

[Sidenote: Gods people must watch against the surfeiting upon worldly
comforts.]

Fourthly, take heed of _spirituall surfets_, that the feeding too much
upon the _comforts_ of _yoak fellows_, _children_, _credit_, _profit_,
(though sweet, and wholsome as _hony_) turn not to _bitternes_, and
_loathing_.

_Gods_ children as _travailers_ on the Land, as _Passengers_ in a
_ship_, must use this world, and all comforts of it, with _dead_,
and _weaned_, and _mortified affections_, as if they used them
not: If _Riches_, if _Children_, if _Cattel_, if _Friends_, if
whatsoever increase, let us watch that the _Heart_ fly not loose upon
them: But as we use _salt_ with raw and fresh meats, let us use no
worldly comfort without a savoury _Remembrance_, that these worldly
_Goods_ and _comforts_ are the common portion of the men of this
perishing _world_, who must perish together with them. Let us muse
upon their _insufficiency_ to content, and fill our _Hearts_, upon
their uncertain coming, and going with _Eagles wings_: upon their
_anxiety_, and perplexednes full of _Thorns_, & _vexations_: upon their
_certainty_ of departing, how soon we know not. O let us therefor beg
_grace_ from _Heaven_, that we may use earthly _comforts_ as a _stool_
or _ladder_ to help us upward to heavenly _comforts_, _profits_,
_pleasures_, which are only _true_, and _lasting_, even _eternall_ in
_God_ himself, when these _Heavens_, and _earth_ are gone.

[Sidenote: 5.]

[Sidenote: The power of meditating the joyes that are to come.]

Fifthly, to maintain a spirituall _health_ and _chearfulness_ is of no
small use (as _Paul_ writes to _Timothie_) sometimes to help our _cold
stomacks_ with a little _wine_ or _strong drink_ of the _hope_ of the
_joyes_ to come: Lay hold (saith _Paul_ to _Timothie_) of _eternall
life_: and as the _Souldier_ meditates upon the _glory_ of his
_victories_: The sick _passenger_ at Sea upon his _sweet refreshings_
on shore: the _Traveller_ upon his _journeys end_ and _comforts_
at his home: the _Labourer_ and the _Hireling_ on his _wages_, the
_Husbandman_ on his _harvest_: the _Merchant_ on his gain: the _woman_
in _travail_, on her _fruit_: so let us sometimes warm and revive our
cold _hearts_ and fainting _spirits_, with the assured hope of those
_victories_, those _crowns_, those _harvests_, those _refreshings_ and
_fruits_, which never _eye_ hath seen, nor _ear_ hath heard, nor never
entred into mans _heart_ the things which _God_ hath prepared for them
that love him: Of which however it pleaseth _God_ to give his servants
a _taste_ in this _life_, yet the _harvest_, and the _vintage_ are
to come, when they that suffer with _Christ Jesus_ shall reign with
him, and they that have sown in _tears_ shall reap the never ending
_harvest_ of inconceivable joyes.

[Sidenote: 6thly.]

[Sidenote: Bitter and untoothsome things may yet be of a blessed and
wholsome use to Gods people.]

Sixthly, as it is in the _restoring_ of the _body_ to _health_, or
in the _preserving_ of it in an healthfull _condition_: it is often
necessarie to use the help of _sharp_ and _bitter_ things, _bitter
pils_, _bitter potions_, _bitter medicines_, _sweatings_, _purgings_,
_vomitings_, _blood-lettings_, &c. So is it with our _souls_, and
_spirits_, and preservation of the _health_ and _chearfulness_ of the
spirituall and the _inner_ man.

[Sidenote: Two sorts of bitter afflictions.]

The _sharp_ and _bitter_ things which it pleaseth _God_ to make use of
in these cases are of two sorts.

First, such as himself is pleased to use towards us in the _way_ of his
fatherly _afflictions_ of all _sorts_: on our _spirits_, our _bodies_,
our _yoak-fellows_, _children_, _servants_, _cattel_, _goods_, &c.
out of which, yea also out of the _injurious_, and _slanderous_, and
persecuting dealing of others, yea and out of our own _sins_ and
failings his most holy and infinite _wisdom_, fetcheth all sorts of
_cleansing_ and _purging_, yea and sometimes a _cordiall_ and healing
_physick_.

The second sort of sharp and _bitter_ means are such, as we
_voluntarily_ use and _apply_ our selves unto our selves, for
the _slaying_ and the _purging_ out of the _filthy humours_ and
_corruptions_ of _pride_, _securitie_, _uncleanness_, _self-love_,
_covetousness_, and what ever else remains behinde of the _body_ of
_death_ in us.

[Sidenote: The Scripture the true storehouse of soul physick.]

It is true that the _word_ of _God_, and all his holy _Ordinances_,
they are not only of a _feeding_, and _nourishing_, but also of a
_purging_, and _cleansing Nature_, of a _preserving_, and a _restoring
Quality_: and therefore out of these, we must take _direction_ for all
our _spirituall Remedies_, against those _foul distempers_, unto which
our _spirituall_, and _inner_ men are subject.

[Sidenote: 1.]

[Sidenote: The remembrance of our sins bitter, yet an wholsome pill.]

First, then it is an _wholsome_ though _bitter pill_, often to call to
mind our _many_, our _great_, our _known_, our _unknown_ transgressions
against; the _Lord_ as a _Creatour_, against the _Lord_ as a _Father_,
against the _Lord_ as a _Redeemer_, against _Christ Jesus_, against his
holy _Spirit_, against his _Ordinances_, against his _Saints_, against
our _selves_, &c. Yea the _sins_ and severall _corruptions_ of our
_Natures_, _callings_, and _conditions_, to which we yet are subject,
and lye open, and without _supply_ of _Grace_, and _strength_ from
_Heaven_, we shall fall, and tumble into, as well as the strongest of
_Gods servants_, of whose wofull _falls_ we read of in holy Scripture.

_Obj._ It is a part of the _Lords New Covenant_, that he will forgive
our _sins_, and remember our _iniquities_ no more.

[Sidenote: Gods children bound to beg for pardon of sin.]

I answer, unto all the _promises_ of all sorts, (_Ezek. 36_.) it pleaseth
the _Lord_ to adde this Gospel _Proviso_; For all this I will be sought
unto saith the _Lord_, according to that most holy direction, of the
_Lord Jesus_, to pray daily, not only for _daily Bread_, but also for
_daily forgivenes_.

_Obj._ The Lord hath forgiven them already in _Christ_, what need to
pray for forgivenesse of them again.

_I answer_, We must marke the _Lords Ordinance_, for all this I will be
sought unto: _Prayer_ and other _spirituall Ordinances_ hath the Lord
appointed for our _souls_ good, as well as _corporall meanes_ for our
bodily comfort.

[Sidenote: Godly sorrow not inconsistent but subservient to spirituall
joy.]

Hence the many examples of the servants of _God_ throughout the whole
Scripture, both before _Jesus Christ_ and since, _David_, _Peter_,
_Mary Magdalen_, breaking forth into heavenly showres of godly
_teares_. Hence the _Paschall Lambe_, (the figure of _Christ Jesus_)
was appointed by the _Lord_ to be eaten with _bitter herbs_, implying
and teaching that _Jesus Christ_ himselfe, his _blood_, _pardon_ of
_sin_, _Life_ and _Salvation_, and all the _spirituall_ and _eternall
sweets_ that here below we finde in _Christ Jesus_, they have not their
_native_ and proper rellish without the helpe of such sharp and bitter
_hearbs_.

[Sidenote: Gods councels absolve not us from menes & endeavours.]

What though therefore in _Gods councel_ before the _world_ was, all
his works of _creation_ and _redemption_, _vocation_, _justification_,
_glorification_ are knowne to him and acted by him? I say, in the
most inconceivable deep _councels_ of his will, according to which he
worketh all things, _Ephes. 1. 11_? yet were it _presumptuous madnesse_
in us, and a tempting of the _jealous eyes_ of the most _High_, to
neglect the _wayes_, and _meanes_, and _paths_ of _mercy_ for _Soul_