Chapter II: Part 2

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.]