}'M-'- 
 
 
 
 •^w:'.r 
 
 
CORNELL 
 
 UNIVERSITY 
 
 LIBRARY 
 
CorneJr University Library 
 BV4500 .W72 1863 
 
 Experiinents.of spiritual life & health. 
 
 olln 
 
 3 1924 029 343 732 
 
Cornell University 
 Library 
 
 The original of tiiis book is in 
 tine Cornell University Library. 
 
 There are no known copyright restrictions in 
 the United States on the use of the text. 
 
 http://www.archive.org/details/cu31924029343732 
 
EXPERIMENTS 
 
 OF 
 
 Spiritual Life & Health, 
 
 And their 
 
 PRESERVATIVES 
 
 In which the T^ea\ejl Child oiGod may 
 
 get ^jjnrance of Kis Spirieuall Life 
 and BltUfeineJIs 
 
 And the Strongejl may finde proportionable Di/co^ 
 
 veries of liis Chrijtia.n' GroT^tb, a.T»cl ^Q means ai it. 
 
 By ^ger Williams of ^roVidence in 
 ' JS(^T^'England, 
 
 London, Printed, in the Second Month; 
 1 <5 5 a. 
 
 ■RE-PRINTED BY 
 
 SIDNEY S. RIDER, 
 
 PROVIDENCE. 
 1863. 
 
INTRODUCTION. 
 
 As the exiftdfice of the following tract Was, until 
 quite recently, unknown,* a few words of introdudtion, 
 exhibiting its character and the circumftances under 
 which it was written, may not be inappropriate. 
 
 The object of the work is, briefly to prefent to 
 the chriftian the evidences of perfonal piety and 
 guard thefe evidences from abuft and mifapprehen- 
 flon. It is divided into three parts. The author 
 firft treats of the evidences of a piety, which, though* 
 real, is weak and imperfeft ; fecondly, the evidences 
 of a vigorous and maturer piety ; and the third 
 part contains directions for maintaining and increaf- 
 ing piety in the foul of the believer. It is written 
 with clearness and difcrimination, and much refembles 
 the treatifes of Baxter on the fame fubject. It is 
 
 * Professor Knowles, in his Memoir of Eoger Williams, makes tTie 
 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. 
 
n 
 
 as well adapted to the condition of chriftians of 
 the. prefent day as to the condition of thofe for 
 whom it was written, two hundred and ten years 
 fince. There cannot be found in it a word of 
 fedtarian bitterness ; on the contrary, it everywhere 
 breathes- the fpirit of catholic, chriftian charity. 
 
 The circumftances under which it was written 
 are certainly peculiar. It feems that his wife, to 
 whom he appears to have been tenderly attached, 
 had been dangeroufly ill, but was now recovering. 
 During her fickness he had been from home, labor- 
 ing among the Indians ; and while abfent, he wrote 
 this little treatife in the form of a letter to her, 
 his object being simply to promote her fpiritual 
 improvement. At the requeft of his friends, it 
 was publifhed in London ; and a dedication was 
 prefixed to it, addrefled to Lady Vane the Younger. 
 In this dedication, occurs the following remarkable 
 paflage : " The form and ftile I know will feem 
 to this refined age too rude and barbarous, and 
 the truth is, the moft of it was penned and writ, 
 (so as seldom or never fuch difcourfes were,) in the 
 thickeft of the naked Indians of America, in their very 
 wild houfes, and by their barbarous fires, when the 
 Lprd was pleafed this lafl: year (more than ordinarily) 
 to difpofe my abode and travel among them." 
 
Ill 
 
 As a writer, Roger Williams has generally borne the 
 reputation of a violent and bitter controverfialift. I be- 
 lieve that in this refpeft he has fuiFered great injuftice. 
 It would seem from this tract, that, on the con- 
 trary, his fpirit was eminently candid and catholic, 
 and that controverfy was to him a painful duty. 
 In the fame dedication he fays : " It is true, I 
 have been fometimes preft to engage in controver- 
 fies, but I can really and uprightly fay, my witness 
 is on high, how ^ harfh and dolefuU the touch of 
 thefe firings are, [ is, ] and efpecially againft fuch 
 worthies both in old and New England, in whom 
 I- joyfully, before the world, acknowledge ( in many 
 heavenly refpefts ) a lively character and image of 
 the love of God." Every thing in this tradt is in 
 harmony with fuch a declaration. 
 
 Stephen Randall, Esq., a defcendant of Roger 
 Williams, a gentleman who cherifhes a proper re- 
 fped for the memory of his great anceftor, has been 
 at much pains to procure the ufe of one of the only 
 two known copies of this work, and at his inftance it 
 is now re-publilhed. It is nearly a fac simile of the 
 original copy, retaining, unchanged, all the obfolete 
 words and phrafes, with all the peculiarities of orthogra- 
 phy. In this form it will be more interefling to the 
 public, and efpecially to antiquarians, than it couI4 
 
IV 
 
 be made, by any change whatever. In the hope, 
 that, after the lapfe of more than two centuries, it 
 will again be acceptable to chriflians of all denomi- 
 nations, and exhibit in a new light the charadter 
 of a great and good man, it is now prefented to 
 the defcendants of the Puritans, 
 
 F. W. 
 
 Providence^ December \st, 1862. 
 
To the truly Honorable the 
 Lady Vane, the Younger. 
 
 Madam, 
 
 YOur favourable, and Chriftian refpe6ls to me 
 {both of former and latter date) your Godly and 
 Chriftian Letters to me, Jo many, thou/and miles 
 dijlant in America : And your many gracious 
 Demonftrations of an humble and Cliriftian 
 Spirit breathing in you; are a three fold Cord which have 
 drawn thefe lines into your prefence. 
 
 While I have Jometimes mujed how to exprefs a Chriftian 
 gratitude, / am at laft per [waded to crave your Ladyftiips 
 acceptance of thefe poore Experiments of each true Chris- 
 tians perfonall union, and communion with the Father 
 of Spirits. 
 
 // is true, I have been fometimes preft to engorge in con- 
 troverfies, but I can really and uprightly say, my Witnes 
 is on high, how harfh and doleful the touch of thofe ftrings 
 are, efpecially, againji fuch Worthies both in old and new- 
 England, in whom I joyfully before the world acknowledge 
 [in many heavenly refpe£ls) a lively charadter and Image 
 of the Son of God. This broken piece, is a breath of a 
 ftill and gentle voice, none but the God of this world, and 
 the men of this world, can I lightly {at this turne) expect 
 my oppofites. 
 
 At other times I have been drawne to confider of the lit- 
 tle flock of Jesus, his Army, his body, his building, 
 
 that 
 
iv The EPISTLE 
 
 that for thefe many hundred years have been fcattered, 
 routed and laid waft and defolate : At prefent, I onely 
 examine who are the perfonall and particular Sheep of 
 Jefus Chrift, his Souldiers, his living materials, though 
 fcattered, divided, and not compos'd and ordred at their 
 fouls deftre. 
 
 I confefs (Madam) it was but a private and fudden 
 difcourfe, sent in private to my poor Companion and 
 Yoak-fellow, occasioned by a sudden ficknefs threatening 
 death, into which, and from which it pleased the Lord most 
 graciously to cast and raise her. 
 
 The forme and ftile / know willfeem to this refined age, 
 too rude and barbarous : And the truth is, the most of it 
 was pennd and writ [fo as feldom or never Juch discourses 
 were) in the thickest of the naked Indians ij/" 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 ? fuch was his outward Beauty : Are the 
 tryals {seemingly) too close? such is the two edged Sword of 
 his mojl holy Spirit, which pierceth between the very Soul 
 and Spirit, and bringeth every thought into the obedience 
 of Christ Jesus. 
 
 Amongst the many Crowns o/" mercy (Madam) which it 
 hath pleased the Father of mercies to crowne your soul with, 
 as David speaks of his, Pfal. 103. there are two which 
 justly challenge [and your Ladyship I know doth humbly 
 acknowledge them) to be the fairest. 
 
 1'he first, 'That he himself e most high, most holy, {who 
 
 m.akes his common choice, the poor. Jam. 2. and choofeth few 
 
 1 Cor. 3. Lords, /fw Knights, /^^y Ladies, {few wise, few noble, 
 
 few mighty) hath freely chofen you Madam, in so gracious 
 
 and blejfed a meafure, to defire to feare his Name. 
 
 A fecond. That for your dear eft Companion and Guide 
 in this vale of tczrs {amongst the famous Worthies of this 
 
 age) 
 
DEDICATORIE. v 
 
 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 falthfull 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 
 respedt {as he graciously remembered his old friend Abra- 
 ham, and t els us of a fpeciall love he yet bears the Jewes 
 for Abrahams fake, even so, he hath graciously vouch- 
 safed at this present an honorable remembrance to the 
 NAMES of fome of his more eminent former friends and 
 witnesses. 
 
 How hath he crowned the memory of those his i zealous 
 Servants in K. Henry the 8th. his days* with a moft emi-* Cromwel 
 nent and blejfed fucceffion of fuch names and fpirits at this ^"'1 '^am- 
 day ? and in a gracious remembrance of his love to that 
 blejfed daughter and witnefle of his the Lady Vane in ^ 
 Maries dayes ; how hath it pleased his wisedom and good- 
 nesse, to remember and to honour that Name, both in your 
 Laiifhip and Jo many otherways, with so many loving kind- 
 nejjes at this day ? 
 
 My humble cry (Madam) to the Lord /hall never cease, 
 those all those your many obligations of both temporall 
 and eternal! mercies, may [like chaines of Adamant) 
 draw and bind your precious Soul more and more to re- 
 folve {by his grace ajfifting) to make his name great, who 
 hath made your Jo and Jo to love his Name, his Son, his 
 Spirit, his Truth, his Children, that others at the Torch 
 of your exemplary meeknefle and fear of God, may 
 light and kindle theirs ; 'That your Souls-eye more and 
 more brightly may see him who is invifible, and may so ex- 
 perimentally rejent thoje invifible and internal Honors, 
 pleafures and profits that are in him that in comparijon 
 
 thereof 
 
vi. The EPISTLE. 
 
 thereof the visible and worldly, may be accounted by you but 
 dreams o/" shadows, ^c. That your great defire may be a 
 likenefle of so high and holy, and so dear a Saviour, and 
 {as in other excellencies To) in that especially of a desire of 
 saving others, your Children, Kindred, Servants, Friends, 
 yea. Enemies : that neither the pleasing calme of pros- 
 perity, 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. 
 
 B. W. 
 

 iM 
 
 iSW'sJTA 
 
 To every tru]y Christian Header. 
 
 S it is in the Earthly, fo it is in the Heavenly thy Husband. 
 Marriage of a poor Sinner to his Maker. There Isa. 52. 
 ufeth firft to pafle a private kindling of Love, 
 and a private conjent and pomise (which fome- 
 ■ times are long) before the open solemnity, and the • 
 publike profejfion of a Married Life together. This is 
 my prefent designe, (not to controvert the matters of 
 publike Order and JVorJhip, but) to prefent fome poor 
 Experiments of thofe Perfonall excellencies of each true 
 beleevingyo«/f ?inA./pirit. 
 
 The Holy Spirit (in Ifaiah) tels us oi Ballances where-Isa- 40. 
 in the moft High weighs the Hills and Mountains : As 
 alfo in Solomon, of Ballances whereinhee weighs the very '^°"' 
 Spirits, even of men whofe way is right in their owne 
 eyes. And in John (14.) he commands us to try the 
 Spirits, pretending to come from Chrift Jejus, whether 
 they be of God, or no. 
 
 There is not the grofleft Protejlant or Papift, but pre- Qj.^^^ jg^. 
 tends to the Spirit of God ; yea that horrid Monfier ces to the ho- 
 Mahomet, blufht not to avouch that in the Forme of a |? *P'"' °^ 
 Dove, the holy Spirit of God did whifper in his eare from 
 Heaven. Now blefled is that Spirit, publike or private, 
 who is truly willing and joyfull to lye downe in the5^/- 
 lances of the Lords weighings. 
 
 Hitherto tend thefe Experiments of perfonal Com- 
 munion with God in the Spirit of Holinejfe, Rom. 1.3. 
 
 'Tis true, all publike and private Christian Spirits, 
 pretend the Spirit of Holinejfe : yea, how great a part of 
 the World pretend to be Chriftendome, the Christian world, 
 
 b that 
 
Vlll 
 
 To counter- that is, anointed with the Spirit of Chrift^ Jesus ? But 
 
 Spirit dread^ was it Death in Mofes Rites to counterfeit that ceremo- 
 
 full. niall and figurative Ointment, Exod. 30. what shall it be 
 
 to counterfeit the Spirit of Life and Holinejf it felf ? 
 
 What I beleeve therefore (as David and Paul once 
 
 fpake) I freely fpeak : Yea, who can but fpeak (faith 
 
 Peter and John) the Things they have feene and heard ? 
 
 I confeffe I fpake thefe firft but in a private Letter in 
 
 America, and thought not that the light in Europe fhould 
 
 have feen them : But a two-fold d^re hath prevailed 
 
 with me to expofe thefe Try alls to the Trying of all men* 
 
 I. The earneft dejire of fome Godly Friends. 
 
 1. Mine owne defire of fowing a little handfull of 
 
 Jpirituall feed yihile the fliort Minute o{ my feed-time (the 
 
 opportunity of life) lafteth. 
 
 The least of My fcope is to fill each truly Chrijiian Joule with tri-- 
 
 the little ones umphing and rejoycing : I fpeak peace and joy to the 
 
 sus ought to" Weakeft'ZiZW^ and Child {in Christianity) that is fo low, 
 
 r^'oyce. fo weake, fo litle, fo poor in its owne eyes, that it fome- 
 
 times faith, it hath no Chrift, no Spirit, no Faith, no 
 
 Love, no nor true Defire in it felfe. To this poore 
 
 weake one I fpeak peace and joy, and fay, this fpirituall 
 
 poverty is blefled, and is the firfl: step or round of that 
 
 fpirituall Ladder, Mat. 5. Blefled are the poor in fpirit, 
 
 for theirs is the Kingdome of Heaven. 
 
 Secondly, I found joyfull Alarums of Encouragement 
 
 to the strong to grow (as Feter exhorteth) in the Grace 
 
 and Knowledge of the Lord Jesus. 
 
 Communion Tis true, the communion of Saints is fweet and joyfull, 
 
 t^t^tr&tfiro^S and powerfull,_ eternally ^^/«/«// and profitable; 
 
 be lamented and holy and blefl'ed is that Spirit that makes the Saints 
 
 ajfter. (who are the Excellent of the Earth) its Delight, and after 
 
 that blefl"ed hour of the Saints uniting in one Heart, one 
 
 Spirit, one Worjhip, let all that love Chriji Jesus mourne 
 
 and lament, and breath and pant : And yet the weakeft 
 
 and 
 
IX 
 
 and the fainteft Lamb that comes but Aealing in the Crowd 
 to touch the hemb of the Lord Jesus his garment, that 
 is content to be efteemed a Dog, and to wait for crums 
 oi mercy under the Table of the Son o? God : let them I 
 fay rejoyce alfo, for he that hath begun that blefled work 
 by his owne free and eternall Spirit, will by the fame his 
 his owne holy Arme, glorioully finilh it. 
 
 I end ( Deare Chrijlian ) with the propofall of two 
 Chriftian knots, or Riddles, not unfuitable to thefe prefent 
 Times and Spirits ? 
 
 Firjl, Why is the Heart of a David himfelf (iyi2. 30.) Two Christ;- 
 more apt to decline from God, upon the Mountaine ofa°?'ddles, 
 Joy, Deliverance, Victory, Profperity, then in the dark t"mesln(i t^t 
 Vale of the fhadow of Deaths Perjecution, Sicknefe, Ad- rits. 
 verftty, &c. 
 
 Secondly, Why is it, fince God worketh freely in us to 
 doe and to will of his owne good pleafure, that yet he is 
 pleafed 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 thefe Knots 
 for us. 
 
 / dejire to be thine unfeighned in 
 Chrift Jefus, 
 
 R. W. 
 
 The 
 
The Contents of this Discourse. 
 
 'The Heads are three. 
 
 UNder the firft are contained the Arguments af Spi- 
 ritual! Life, wherein the Weakeft and the Sickeft 
 Child of God. mayfinde its Spiritual! \J\it, apparent, 
 though over-cajl and eclipfed with Jpirituall Weakneffe 
 and Diftempers. 
 
 ■K 
 
 Under the Jecond Head, Arguments of the ftrength and 
 Yigo\xr of the Spirit of Life and Holinefle: In which 
 the ftrongeft and the eldeft in Chrift, may find Experi- 
 ments of Spirituall Health, and Chrijlian Activity and 
 chearfullnejfe. 
 
 'Theje Experiments refpeS, 
 
 1 . The Souls private correfpondency with the Lord 
 himjelfe. 
 
 2. Converfe and correfpondency with Men. 
 
 3. Private Retiredneffes ijiiith it /elf e. 
 
 Under the third Head are prop of ed fame Means wherein 
 the Spirit of God ufually breatheth for the preferving 
 and maintaining of a truly Spirituall aWChriftian Health 
 and Chearfullnejfe. 
 
 The 
 

 The Letter which the Author fent with 
 
 this Difcourfe to his Wife M. W. upon 
 
 her recovery from a dangerous ficknefle. 
 
 My Deareft Love and Companion in this ^12/1? of Tears. 
 
 THy late Judden and dangerous Sicknejfe, and the 
 Lords moft gracious and Jpeedy raifing thee up 
 from the gates and Jazves of Death : as they were„ 
 wonderful! in thine own, and others eyes, fo loffiekneffe. 
 hope, and earneftly defire, they may be ever in 
 our thoughts, as a warning from Heaven to make ready 
 for a fudden call to be gone from hence ; to live the 
 reft of OMxJhort uncertaine fpan, more as Jirangers, longing 
 and breathing after another Home and Country ; To caft 
 off our ^rd'a/ f^r^j and y^^rj and defires and Joy es about 
 this Candle of this vaine life, that is fo foon blowne out, 
 and to truft in the living God, of whofe wonderfull power 
 and mercy thou haft had fo much and fo late experience, 
 which muft make thee fing with David {PJal. 103.) 
 Blejfe the Lord O my Soul, and all that is within me blejfe 
 his holy Name : Blejfe the Lord, O my Soul, and forget not 
 all his benefits, who forgiveth all thy -fins, and healeth thine 
 infirmities : who redeemeth thy life from destruction, and 
 crowneth thee with mercy and loving kindnejfe. 
 
 My dear Love, fince it pleafeth the Lord fo to difpofe 
 of me, and of my affairs at prefent, that I cannot often 
 fee thee, I defire often to fend to thee. I now fend thee 
 that which I know will be fweeter to thee then the Honey 
 and the Honey-combe, and ftronger refreftiment then the 
 ftrongeft wines or waters, and of more value then if 
 every line and letter were thoufands of gold and ftlver. 
 
 c Hezekiah 
 
Hezekiah upon his recovery from his Jicknejfe, made a 
 writing {IJai. 38.) as an everlasting monument oi his, praije 
 unto Goc/, and as a Goa^ or fpur to himjelfe and o//^^rj- in 
 the wajifj of godlinejfe for the future. 
 
 Thy /^o/y and humble delires are Jirong, but I know thy 
 writing is flow, and that thou wilt gladly accept of this 
 my poore helpe, which wi'th humble thankefulnejfe and praije 
 to the Lord, I humbly tender to his holy Jervice, and 
 thine in him. 
 The outward J fgnd thee (though in Winter) an handfull o? flowers 
 ^°„^" made up in a little Pofey, for thy dear felfe, and our dear 
 
 children, to look and fmell on, when / as the grajfe of 
 the field fhall be gone, and withered. 
 
 Wee know how it pleafeth thtjpirit of God to difl:in- 
 guifli between the outward and the inner man, 1 Cor. 4. 
 [Though our outward man perifli ; yet our inner is re- 
 newed day by day ;] It hath pleafed the mofl: high to 
 caft downe thy outward man, and againe gracioufly to 
 lift him up, and thereby to teach us both, to examine 
 and try the health, and ftrength, and welfare of the inner. 
 I will not now enter upon the Difputes about that 
 queftion, what is the Inner-man, whether Chrift himjelfe, 
 af fome fay, or an Image or likenefle of Chrift Jefus, as 
 others fay. That is a Candle or Torch to me, which is 
 written EpheJ. 3. That Chrift may dwell in your Hearts 
 by faith : unto which agrees that of the firfl of John : 
 As many as received him, that is received Chrift Jejus 
 into the houje of their hearts to dwell there by believing 
 and obeying of him, they are borne of the Spirit, and are 
 the Sons of God. 
 What the in- This Inner man, this new-man (which after God \% 
 ner-man is. created in holinejfe and righteoufnejfe) I fay, this Inner- 
 man hath his tempers and diftempers, his health and Jtck- 
 mM?v'distem; '^^^' ^^ ^^^^ ^^ *^'® outward-man this body of C/^j. 
 pers.' Hence we hear fo often mentioned, the renewing of 
 
 the inward-man, the growing and increafing of Fa///& and 
 
(3) 
 
 Love, and other breathings of Gods Spirit : the lojfe (that is 
 in a^meafure,) of the Ephefiansfirji love. Hence the many 
 falls of the Lords beft Servants, recorded in Scripture, and 
 t\iejleep of the Spouse of Chriji Jejus, although her heart 
 wake in the truth of marriage-love, which can never 
 wholly dye in her and be extinguifhed. 
 
 Th.Q hoXj Scripture mentioneth a three-fold per/on in a thx^^toXA 
 all that are borne againe, Firft, the body of Flefli andP^rfoniu 
 clay, this outward naturall being, which muft be diflblved 
 and dye, then rife againe to Glory. 
 
 The fecond is the body of corruption, or old man, which 
 being deadly wounded by the Son of God alreadie in all 
 that are his, fhall fhortly give up the ghoji, and rot, and 
 never rife again. 
 
 The third is this holy, heavenly inner man, of whofe 
 health and daily renewing I now difcourfe, who is born 
 of an immortall feed, and therefore can no more die then 
 Chrift himfelf : Rom. 6. 
 
 Now as this outward man defires not onely life, and 
 being, but alfo health and cheerfulnefs in all the living 
 motions and actions thereof: So, (and much more ten a fpirituall 
 thoufand fold) requires the inward ^.nd fpirituall mzn, an cheerful! tem- 
 healthfull and cheerfull temper. For as the Lord loveth ^^^' 
 a cheerfull giver: So loves he alfo a cheerfull Preacher, a 
 chearfull hearer, a chearfuU prayer, and a chearfullya^r- 
 er for his Name fake ; He loves that the fhoes of 
 preparation be on our feet ready to run (all wayes and 
 weathers^ the paths of his Commandments: That like a 
 vejfel our leaks be ftopt, and our wholeyo«/ be ready in 
 an holy trim, and tightnefs, for all his holy employments 
 of us in the greateft tempefts : that like heavenly /oaM^'rj, 
 our Arms be fixt, or like an Inftrument, the firings of our 
 affections and parts be all in tune, to make heavenly mu- 
 fick 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 eafie to keep in 
 
 the 
 
(4) 
 
 •< the firft flame of Love, frejh and equall, although the fire 
 
 of the truth and finceritie of marriage love never die, or 
 
 be extinguifhed. 
 
 Spirituall di- It is true that P<2k/ cries out (how much more may 
 
 ftempers. ^^^ q ^ygf^-j^g^ ^^^ tj^^f [ ^m, who /hall deliver me from 
 
 this body of death ? 
 
 Tis true, that fometimes corruption and Satan furprize 
 and carry away the ftrongeft champions of Chrift Jefus, as 
 flaves and captives for a time, untill Chrift Jefus refcue, 
 redeem and ranfome, by giving repentance unto his Ifrael, 
 as he did to David, Peter, i^c. as Abraham refcued Lot, 
 and as David recovered all his precious captives, led flaves 
 away from Ziklag. 
 
 I am far therefore from paffing the fentence of death 
 upon the leaft of the little ones of Jefus, (notwithftand- 
 ing th.e\r fpirituall weaknes, and ftcknejfes) in whom the 
 leaft _/^flr^ or breathing of the j'^/nV o{ Life can be dif- 
 cerned. 
 
 And I defire to fee and lament the fpirituall sickneffes, 
 
 and dijeafes of mine own and others Spirits, which yet 
 
 are not unto death (as Chrift Jefus fpake of Lazarus) but 
 
 for the glory of God, in the fall and rising of his fervants. 
 
 Distinction Yea as Paul diftinguilheth of Gods afflifting hand on 
 
 tuauTir''^^^ i'a/w/j- at Corinth, fo muft I diftinguifh, between thefe 
 
 fpirituall sik- three, death, ficknes and weaknefs: ^very flcknes of Gods 
 
 ness and fpm- Children is not a death, for the inner man cannot die, no 
 
 more then thrift nimleli. Kom: 6. 
 
 Again, every weaknes is not a ficknes, for fome are 
 weak, little ones in the knowledge and love of Chrift, while 
 others are grown to be ftrong and aged in Chrift Jefus ; 
 Yea, the ftrongest and oldeft Souldiers of Christ Jefus, 
 who have not thought their deareft Heartblood to dear 
 for fuch a Lord and Mas&er, have yet been troubled with 
 fome weaknes, and fits of fpirituall distempers : Weaknes 
 in their Eyes is not difcerning aright the mind of Christ 
 Jefus, weaknes in their hands, and Veet, hindring their 
 
 fpirituall 
 
(5) 
 
 rpirituall chearfulnes, and aSfivity in Chrifts wayes, which 
 weakneffes yet have not brought them to a down right 
 halting in Chriftianity. 
 
 I propofe therefore (with the affiftance of Gods holy 
 Jpifit) to examine thefe three particulars. 
 
 Firft, what are the Arguments of that meafure ofjpirii- The Heads of 
 uall life in Chrift, which yet may fta'nd with gxQ'a.t fpirituall^ '^ iscourse 
 weakneJJ'es and dijeajes. 
 
 2ly. What is the meafure of the grace of Chrift Jesus, 
 which may be called the health, and chearfuU temper, and 
 difpofition of the inner man. 
 
 jdly. What are thofe fpiritual prefervatives, which 
 may keep the Soul in an healthful temper, free from 
 fpiritually^f^K^j and diftempers. 
 
 In thefe Examinations I profefle two things.* Firft not 
 to opprejfe thy thoughts and memory, with any long dis- 
 course, intending only to fend thee after thy ficknes, a 
 little pofey fit and eafie for thy meditation, and refreshing. 
 
 2ly. All my Flowers fhall be fome choice example, or 
 fpeech of (ome. fon or daughter of God, pickt out from the 
 Garden of the holy Scriptures for our fpiritually refresh^ 
 ing and confolation. 
 
 I begin therefore with such trialls and arguments as 
 declare, the true life of the inner man, notwithftanding 
 fpirituall weaknes, ficknes, and diftempers. 
 
 Firft then when the Spirit of the Lord ir^ i Job. i. de- 
 fcribeth the feverall Ages and grouths of this inward man 
 (to wit a f^//^, 3.ftrong man, and an o/i^ man) it pleafath him 
 to defcribe the young or little one by this difference, that 
 [He knows the Father^ to wit, that he knows the Lord The weakeft 
 fo, as to look upon him (in his meafure) as to a. Father, °^ ^°^^ '^^^^' 
 that he fears him, loves him, obeys him, and calls upon q^^ gg ^q a 
 him as on a Father: according to that of Gal: 4. Becaufe Father, 
 you are fons, he hath fent forth the fpirit of his Son cry- 
 ing in your Hearts Aipa Father: Father pardon me. 
 Father help me. Father give me, l£c: 
 
 d But 
 
(6) 
 
 Obj. But may not the Hypocrites call upon God, (and fome- 
 
 time more boldly then Gods little ones,) Lord Lord, Al- 
 mighty andmoft mercifull 'father, &c. 
 
 I answer, an Hypocrite hath many Lords, and many 
 4n. Fathers, befides, 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 faid; Thou art our only 
 Father, above all Fathers, Sec. 
 False calling 2ly. The Hypocrite faies Lord, Lord, but cares for no 
 upon God as ^ore of the will of the Lord then may ferve his own 
 turne: But a child of God declares his child like submij- 
 Jion, to an heavenly Fathers will in all things, according 
 to the difference propofed by the Lord Jefus, [Mat: 7.) 
 Not every one that faith 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 vr^xx^t Jubmijfion of a child of God, to all that he 
 believes to be the will ?Lnd pleajure of his heavenly 
 Father. 
 2 Argum: Fof ^ fecond triall therefore : Where fpirituall life is 
 
 God children (notwithstanding weaknes or dijlempers) there is always a 
 long for more profelTed wHUuznesse to get more and more knowled? of 
 knowledge of this heavenly Father, of his name, of his works, of his 
 God. word, of his Chrift, of his Spirit, his Saints, and Ordi- 
 
 nances. 
 
 Hence Beleevers in Jefus, both Men and JVomen, are 
 called Difciples, or Scholars of Chriji Jesus, profefTmg 
 continually to learn more and more of this heavenly 
 teacher. Hence his Disciples or Scholars petition to Chrifi 
 Jefus, "Lord teach, us to pray; Z,or^ increafe ouv Faith, &c. 
 Hence they ask him many ^estions, and are by little 
 and little inftructed, though for a while they were igno- 
 rant of the mystery of his Death, and Resurrection. 
 Qbj. But may not an Hypocrite defire to know more and 
 
 more of God, of Chriji, &c. 
 
 I 
 
(7) 
 
 I anfwer, although an Hypocrite out of an itching dcT- ^„r 
 fire, o{ knowkdg, o? novelty, and out oi/elflove, to make 
 ufe of fo much of God, and of Chrift, as 'may ferve his 
 own ends, may defire, and attain, and profeJJ'e, and preach 
 much of God and Chrift, yet will he pick and choofe as 
 Saul did, while David and all Gods childre ^uprightly 
 defire to have refpeft to all the Commandements of God in 
 Chrift Jefus. 
 
 Again, the obedience of Hypocrites if but the task of a 
 ^i3t;f, or Hireling, when the obedience of a cy&i/i/ of Goi^, 2 
 
 is that of a dutifull child to his Father, or an endeared 
 /F^^ to her Husband, not caufed by terrour or wages, 
 but hearty Reverence and AffeEiion. 
 
 Hence follows a third ^rzW/ oi Jpirituall life, (though 4r^. 3. 
 accompanied with much weaknes,) to wit a vehement Godschildren 
 hunger and longing after the Ordinance of the word preached: ^yrl^after 
 Hence that Jimilitude by Peter. As iV"i?ra; i^or« J5«^i?j de- Gods Word, 
 fire the fincere »2/7/^ of the word, that you may grow 
 thereby, i. Pet: i. 
 
 But may not Hypocrits and counterfeits, both affection- O^'. 
 ately hear and preach, ^c? 
 
 I anfwer, no queftion, hut falfe worf Uppers, ^nd falfe Anf. 
 Chriftians may eafily fatisfie themfelves, and flop the 
 mouths of their confciences, with any formal performance p°1^ '^°^^ "^ 
 of a Sermon by an houre-glaffe, or other traditions, or caj- 
 •^o»?i?J of Fathers, or the ^m^j. But a child of God de- 
 fires to be as well carefull (according to his sight, for the 
 true Mother s-Bre aft, (a true Miniftrie) as for a Womans 
 Milk, the opening of^the word by any in any way, &c. Canti. 
 And therefore cries the Spoufe to Chrift Jefus : Oh thou 
 whom my foul loveth, fhew me where thou feedeft, for 
 why fhould I be as one that turns afide to the flocks of 
 thy companions. 
 
 aly. A true child of God (though weak) looks chiefly 
 at God, and Chrift, himfelf in the Ministry, and difpensa- 
 tion of the word, and therefore faith {Cant: i.) Let Him 
 
 kifT? 
 
(8) 
 
 kiffe me with the kiffes of his mouth, for his love is better 
 then wine. 
 
 3. While the Hypocrites find their natural delight in 
 the word, as in muftck, while yet they obey not : The 
 child of God comes to the breafts of the Church, as a 
 child hangs upon the Mothers Breaft, not only for the 
 ^ue hunger ^gUght o{ fucking, but out of a vehement painfull longing, 
 •word. to have its foul fatiffied, and its ftrength oijpirituall life 
 
 and grace inereafed in the ways of God: according to that 
 in I. Fet. 1. [That you may grow thereby.] 
 
 A 4th. Argument of the life of the inner man, (though 
 in much weaknes, or ficknes, is a true and unfained deftre, 
 to do that which it finds it cannot do, but falls fliort in 
 ^™® '^^'■^ ™ doing or fufFering the will oi God: So Nehemiah pleads 
 pie. with God, from the uprightnes of their hearts, that they 
 
 defired to fear his Name, when a foul can fay uprightly 
 in Gods prefence, I defire, that is, unfainedly longing to 
 know his will, although I am much ignorant, I defire to 
 believe, though I find an unbeleeving heart, I defire to be 
 willing and able to fuffer, though I find much fearful-' 
 neffe, &c. 
 
 Ob. May not an Hypocrite defire to know and love 
 
 God, Sec. 
 
 Jbifferfence I anfwer, an Hypocrite may defire to know fo much of 
 
 between the Qgj^ ^nd to have fo much of his grace, and fo much of 
 
 defire. his power againft fome fins, as may ferve to fave his foul, 
 
 when he fees he cannot he faved without it.- But a child 
 
 God must be of God, only can defire God for himfelf, and defire to be 
 
 timfelf. °^ ^^^^ unto God in his holy Nature, and to have every 
 
 thought brought under the obedience of Chrift Jefus. 
 
 Hence though an Hypocrite may weep as Efaic and 
 Saul, and others have done, yet a true child of God can 
 only in truth cry out, with the Father, of the pofl'efled 
 child in an humble fence of his own weaknes, ?Lndfpirituall 
 poverty. Lord I believe, help thou my unbelief, that is, 
 
 help 
 
(9) 
 
 help me againft my unbelief, againft my pajfions, againft 
 my uncleanejfe, againft my pride, againft my covetous- 
 nes, &c. 
 
 A 5th: triall oi & true life (though in weaknes, oryzr^- Gods children 
 nes) is a conftant refijiing and fighting againft all known cannot live in 
 Jin, 2.^ fin. He that is born of God,(^i. John 5.) keepeth t^^^ttug- 
 himfelf that the evill one toucheth him not, unles he be ling & mourn- 
 {^x^.^L&rA^^ furprifed, or violently ybrr^d?, by mighty tempta-'"S- 
 tions, or cousoned and deceived by the deceitfulnejfe oi fin, 
 he can no more willingly touch it, then Jire or poifon, or 
 the Devill himfelf. 
 
 Hence is there a continuall war between the flejh and 
 the fpirif, Gal: 5. The law of the mind, wars againft the 
 law of the members; The New-man againft the old, &c. 
 For inftance, although good Jacob was overcome by his 
 Mothers powerful perfwafion, yet fufpecfting a fin he 
 firft ftrugled againft it, my father faith he, will feel me, 
 and I ftiall bring a curje inftead of a Bluing. 
 
 But may not an Hypocrite refift temptation, and fight Qhj. 
 againA fin? I anfwer. No, not againft_yz« as fin, but as it No hypocrite 
 is dangerous and hurtful to foul, to body, to purse, to ^an fight a- 
 credit. So Balaam (I conceive in earneft) reixikd Balacks^\^^ S'vaas 
 mony, and would not fin for an houfe full of gold and 
 filver, when as yet he loved that fin of curfing Gods peo- 
 ple, and the wages of it. 
 
 2ly. An Hypocrite cannot refift the fin of Hypocrifie, 
 and other darling fins: but a child of God with David 
 [Pfal: 139.) begs of God to fearch him, that is to help 
 him againft Hypocrifie it felf, and every falfe way, and to 
 lead him in the way everlasting. 
 
 Sixtly, a child of God though overwhelmed with many ^ true childe 
 weaknejfes or temptations, yet he cannot poffibly be of God tender 
 brought to an ill opinion or thought of God, but is always °^^°'^^°™®" 
 ready to take \i\spart, to fpeak well of him, and endures 
 not, with a quiet mind, to hear his name diflionored : 
 Hence Job in his great /^(?kj and curfings, could not be 
 
 e brought 
 
(lo) 
 
 brought (no not by his wife) to fpeak ill of Ood: but 
 although he complained much of his own affliction, and 
 flood to his uprightnes, againft the charge of Hypocrijie, 
 yet ftill he magnifies the name of his God in all his dij- 
 courfes, and profefleth to truft in him, although his God 
 fhould kill him. 
 
 Hence Sam/on, though carried away firft by a Philiftian 
 wife, and then by a Philiftian whore, yet can he not be 
 Instances of carried away fo.from the God of Ifrael, but that ftill he 
 Jeh£^kat. acknowledgeth his high and holy hand in his viSiories and 
 deliverances, and accordingly poures forth his foul to him 
 for grace and affiftance. And hence good Jehofaphat 
 though very ftrongly carried away with the flatterie of 
 the idolatrous King o( Ifrael, yet he endures not to hear 
 the name of his God fmitten through the fides of his 
 fervant the Prophet Micaiah, but plainly (though weak- 
 ly) takes part with his God and his Prophet, againft the 
 King o? Ifrael, and all his PHests and Courtiers, faying, 
 Let not the King fay fo. 
 
 Obj. May not Balaam and other hypocrites pretend 
 the name of God and Chrift, be preachers of him, caft out 
 devils, and in Chrifts name do many wonderfuU things? 
 
 I anfwer : Hypocrites ufe the name of God onely as 
 Jehu did, for ^iftirrup to get up into the fadle of their 
 own Names and Honours, or as a commodity to get fome- 
 thing by it, as an hireling (of whom the Lord Jefus fpeaks 
 John lo.) that ferves God for wages, and while he cries, 
 let the Lord be glorified, {Ifa. Gd.) he perfecutes his 
 fervants, but a child of God cannot be brought except 
 by furprifall for a time, to prefer his name before Gods, 
 but upon cool thoughts, is ferioufly willing to be trodden 
 in the du-ft, and to be caft out, that the name of God 
 alone may be exalted, and glorified, as David after the 
 caufing of the name of God to be blafphemed. 
 
 A yth. Argument of the true life of grace (though in 
 
 much 
 
(") 
 
 much, weaknes or Jicknes,) I obferve to be an humble a true childe 
 acknowledgment of, and ■&.Jubmitting unto the correSiing and °^ God is pa- 
 afflicting hand of God, mfickneps, crops, lojes, &c. theloTof W. 
 
 This admirably appears in old Ely, who though he Heavenly Far 
 were a bad Father to his own fons, in fuffering them*^""" 
 unpunijhed (though not unreproved) in their outragious 
 tranjgreffions : Yet was he at the fame time a good fon 
 to God, his heavenly Father, in giving that heavenly and 
 fubmiffive anjwer to that fearfuU threatening fent from 
 the Lord by Samuel againft him, faying. It is the Lord, 
 let him do what feemeth him good. 
 
 Ob : But did not Pharaoh acknowledg, and the Fhi- 
 liftines acknowledg Gods hand in fmiting them, did not 
 Ahab humble himfelf, Pharaoh fues unto God by Mofes, 
 the Philijiins fend a trefpaffe offering, and Ahab humbles 
 himfelf by falling, i^c. 
 
 I anfwer, a Saul, a Pharaoh, &c. if it were in their 
 choice, would not fubmit to the Lord at all, and when 
 they do acknowledge and fubmit, they are forced to it, i. 
 by Gods powerfuU hand, whom yet they look at as a^^p®"®™"?' 
 conqueror of Julian faid of Chriji Jejus, and Jaolor or flatterers can- 
 executioner, not as a father, with a child like Jubmiffion, """^ futmit to 
 as appears by Pharaoh, the Philijiines, Ahab, and many pathS *° * 
 more wofuU injiances, when the hand of God is removed, 
 i^c. 
 
 Whereas a true child of God defires, as to acknowledge 
 his Fathers hand correfting his righteoujly, becaufe he 
 hath deferved it, fo alfo gracioujly and faithfully, becaufe 
 he hopes God aims at his good, as a ¥ather doth at a 
 childs, in giving him fatherly correction, bitter Pills and 
 Phifick. 
 
 And therefore (aly:) as when the Lord ftrikes an Gods children 
 
 Hypocrite, he either runs from him as a llranze child ^txVsj-^^^\^^^^^°l 
 
 •^•T ', „. ■ /I I.- ■ • their own af- 
 
 en by another man, or flies againft nim m murmuring, orfliction, then 
 
 howls out for anguilh as a Dog, {Hqf: 7.) They howler Gods dif- 
 
 upon their Beds: So contrarily the true child o{ God"^ ^^ ^^^' 
 
 truly 
 
(12) 
 
 truly defires to run to his heavenly "father, and it as 
 well, yea infinitely more grieved, for the anger, and dif- 
 pleafure of the Lord, as for his o-wnjmari and affliStion. 
 
 3ly. The Hypocrite if he might have his own choice, 
 had rather be rid of his pain than his Jin, and therefore 
 when his pain is over, he returns with the Dog to his 
 Vomit; But a true child of God, truly (though weakly) 
 defires tojee, and abhor, and flay his deareft fins, becaufe 
 he knows they are but flattering tray tors and guilded poy-- 
 Jons : Hence Job cries out in the midfl; of all his weak- 
 nejfes and. pajfions. Oh teach me wherein I have oiFended. 
 Gods children In a word, the Lord is fain to force affliSion upon an 
 ^God ^r d a- Hypocrite, as men force down a drench into the throat of 
 gainst them- an Horje, but a true child o? God, (if under Gods rod,) 
 selves. defires to joyn with the Lords hand, and the Lords ends, 
 
 as a child of fome underftanding is willing to have its 
 wormes killed, and therefore ftrives {willingly, unwillingly) 
 to fwallow down the bitter aloes, or other bitter medicine. 
 An 8th; Triall of true lije, (though in weaknes) is a 
 true (though Jaint) willingnes and inclination to enjoy 
 more and more of Chrijl Jejus, in the /o«V/jy of his Saints, 
 after his own appointment, although with hardjhip and 
 dijficulty attained unto. 
 Gods people Hence the Spuoje was both ajleep, and awake, toward 
 Gois true Chrift JeJus : Cant : 5. She was willing, and unwilling to 
 worship in rife to Open to Chrijl JeJus: Hence flie thinks flie hears 
 Christ Jesus, jjgj. Husbands voice : It is the voice of rriy Beloved: She 
 thinks Chrijl is knocking at the door of her heart, and 
 will, in fuch and fuch arguments, in fuch and fuch Scrip- 
 tures, in fuch and fuch projefftons, and profejfours, in fuch 
 and fuch th.tnjuffrings, &c. 
 
 Obj. May it not poflibly be that the true children of God, 
 
 not only may negled, but even deny the Ordinances of 
 
 Chrijl JeJus, appointed and praftifed in his firfl; Churches^ 
 
 I anfwer, Gods Israel ^ind people under the Gojpel, may 
 
 as poflibly be fpirituall^Zawj and captives to Egypt and 
 
 Babylon 
 
(13) 
 
 Babylon fpirituall, as IJrael of old was to Babell, litetallQoAi people 
 and materially in refpedt of the worshipping of God, ac- both awake & 
 cording to the 'appointment of Chrift Jejus. C^®?P j^^*" 
 
 In refpeft of falfe worship, Gods IJrael may be a.Jlave, 
 and ajleep, and yet awake, and free, in true inclinations 
 and deftres, willing (though mixt with y2i?f^jy unwillingnes) 
 to be at any pains and coft, to enjoy her fouls beloved 
 Chrijl Jefus, in his own appointments. 
 
 Hence fuch expreffions with fighs and tears, if I were 
 perfwaded of Gods will, if I were perswaded of the neceffi- 
 ty of fuch public ordinances ^.n^ formes. 
 
 Hence others expreffions, if I were perswaded o? fuch GodiS people 
 And fuch ordinances, that fuch a people, or fuch a people ^^°°o"'"' t)e 
 were m the true way or enjoymg Chnjt Jefus, now joyful- n^g of fpjrit 
 /)' fhould I joyn with them ? as to the visi- 
 
 Hence holy David, though not fo thoroughly awaked, OodTn cSist 
 to enjoy the yirk and prefence of God, he and all Jesus. 
 IJrael brings up the Ark of God with rejoycing, though 
 not after the Lords due order^ which caufed his holy 
 jealoujie to fend that perez Uzza that breach of Uzzah 
 amongft them. 
 
 It is in the heavenly as in the earthly marriage, there True mar- 
 are degrees of marriage affeSlion, and yet all true : The "^S^. ^^®':" 
 affeElions of fome are more lively zxvA. ftrong, of fome more Gods people 
 dull and weak: When yet the truth and lije appears in to Christ Je- 
 a true and longing defire to enjoy the I^ord JeJus, in ™u'g^^j;^gj.. 
 what way foever, %imfelf is pleafed to appoint, and toence. 
 turn from the bed and bozome, (that is the worships^ of 
 diss, falfe Chrift s, zxidiftr angers. 
 
 A 9th. difcovery of true fpirituall life, in weaknes, I 
 find to be a painfull and a reftles mind, in temptations to 
 Jin, in yeelding to Jin, and lying in fin, the breach not being 
 made up with the Lord in humble conjeffion and Juit for Godsehildren 
 mercy, in the blood of a Saviour. This was Davids pain- have no peace 
 full caje in his filence, Pfal. 32 When I kept filence myl^entedor" 
 banes waxed old, through my roaring all the Day. 
 
 f So 
 
(h) 
 
 So that as„a Fifh out of the water (its element) as a 
 bone broak or disjoynted, is the troubled mind of a child 
 of God, upon his dijcovered or but (ftrongly) JufpeEled, 
 linfuU way ox practice. 
 
 Obj. May not Hypocrites be troubled in the fence of 
 Gods dijpleajure for Jin, as Saul, Ahab, and ludas, ££?c. 
 
 I anfwer, an Hypocrite like fome Traytor or murtherer, 
 
 may defire a pardon from the King of Kings, whofe per- 
 
 Only Gods fon he hates, fo did Saul and Ahab, and fo may any dif- 
 
 people can fembler for his own ends of peace and Jafety, &c. But 
 
 peaie with* ^°^^ children, and they only grieve at Gods difpleajure and 
 
 God. grievance. Only a true Wife and Spouje of Chrift lefus 
 
 can grieve and morun for the difpleafed abjence of Chrift 
 
 lejus, and cries out in humble bitterness o{ foul, faw ye 
 
 him whom" my foul loveth ? 
 
 A loth. triall of the true life of the inner man, (though 
 weak and ftckly,) is a difcerning, and liking, and fecret 
 wifhing that beauty ^.nd Jhining of the ^r^fi? of Chrift Jefus, 
 Two forts of which appears in others of God/j Children, and which we 
 Gods people fee wanting in our f elves. Thus were there a fort of 
 loiSng" after Goi/j children, which could fee beauty and excellency in 
 Christ Jesus, thofe which fo affedionately inquired after Chrift lejus, 
 in his vifible worfhip, and the feverall parts thereof, al- 
 though themfelves were not fo zealoufly affected. Thus 
 therefore fay they .- O thou the fair eft of Women, (an 
 acknowledgment of heavenly grace and beauty, and they 
 alfo enquire, and defire to fee that beaiBy of Chrift lefus, 
 which the other Saints fo praifed. And in Cant: 6. they 
 fay, whither is thy Beloved gone, oh thou faireft among 
 Women, that we may feek him with thee : Hence many 
 The liking of of Godf'dea.r Saints in ^: Maries time, and other bloody 
 Goc?sgraoious (jayg^ in our own and other countries, have praifed God 
 thers, a true fofj ^"d have been ravifhed with the beauties of the 
 Argument oi^ heavenly love and zeal, and patience in others of Gods 
 ^rit'm'mr- '^^' Servants, which they have feen wanting in themfelves : 
 selves. And thus, (whatever be our weaknejfes) it muft. needs 
 
 argue 
 
(15) 
 
 argue a life of grace, when we can view the lives and 
 deaths of the bleffed martyrs, or witnejfes of Chrifl Jejus, 
 (either in the holy fcriptures, or other Records, I fay can 
 view them with a liking and true affeSling of their graces, 
 with an humble acknowledgment of our own wants and 
 poverties, and a mourning <^i?/?r^ of attaining to fuch a 
 beauteous profeffion of Chrift JeJus. 
 
 Such a beauty (doubtles) did matiy of Go/^j children 
 apprehend in the Lords Ordinances, and in fuch as fuf- 
 fred for them in England, who yet found not ftrength 
 themfelves, to ftand and fuffer for, and with them, yet 
 left much and fled to New England, hoping to enjoy 
 there (though with too much weak defire of peace and 
 liberty^ the Ordinances of Chrift Jefus, their fouls Beloved. 
 
 Obj. But did not Balaam fee the beauty and excellency 
 of Gods Saints, when he cried out, let me dye the death 
 of the righteous, and let my laft end be like his, (^c. 
 
 I anfwer, it is ufually well faid, Balaam defired the 
 death, and blejfednes of the righteous, but not the life and 
 right eoufneffe of the righteous. 
 
 Obj. Balaam feems to have {&€a. the beauty of right- 
 eoufnejfe it felf 
 
 I anfwer, he might fee and like righteoufnes in the end. Dissemblers, 
 a.nd fruit of it, and yet not in the true nature and beauty'^^ * respect 
 of it, for then he would have as well defired the life, as righteousness, 
 the death of the righteous, jufl as thefe Indians (amongfl:^"'only Gorfs 
 whom I write thefe lines) they fee the excellency of theio^gfo" it in 
 Englifh induftry, joyned -^'itki plenty , and a better <r(?«ii//w« truth, and for 
 then their own, but endure. not that life of labour and'' 
 indeavour, wherein that plenty and better ftate is found. 
 But Gods children beholding the beauty and excellency of 
 the heavenly lives and deaths of others, (like fouldiers in 
 a Field) are provoked by thofe examples, to defire to 
 follow Chrift Jefus in thofe holy paths, and fecretly to 
 bemoan their own infirmities and deformities. 
 
 Thefe and many more difcoveries of the life of Chrift 
 
 Jefus 
 
(16) 
 
 Jefus in the foul, (though in the midft of many weak- 
 nejfes, and {^\nt\iz\\ Jicknesses) I hope (my dear love and 
 faithful! companion) thou in truth difcerneft in thj/elf, 
 and I, and others have difcerned in thee; But oh fearch 
 diligently in the Lords holy prefence, and humbly beg 
 his help, that as the Spirit of God admonifheth, {Gal. 6.) 
 thou maieft have rejoycing in thy Jelf, and not in ano- 
 thers good opinion of thee. 
 
 Godschildren But grant all thefe, and the ajfurance of a true and 
 cannot but bleffed life of grace within us ? 
 
 alT heafth' as Grant this life is as the life of^ Chrift, never again to 
 
 trel as life be extinguiflied. Yet who rejoyceth not in health, who 
 
 beki*^'^™*'^° mourns not under the pains and weakneffes of a fick bed? 
 
 Next therefore to the difcovery offpirituall life, all that 
 
 are born of God muft try their fpirituall firength, and 
 
 health, and chearfull temper : The particular inftances 
 
 whereof, being propounded as examples, copies, a.ndfam- 
 
 plars for us to follow in the holy Scripture, I fliall pick, 
 
 and gather, and bind up, for both our incouragement, and 
 
 comfort. 
 
 I confefle the beholding of fuch heavenly patterns may 
 aftonifli and amaze us, and make us difpair to attain to 
 the like heavenly temper : I pray thee therefore [dear 
 love) obferve, (what before I faid) that thefe particulars 
 next following are not difcouragements from Christ, as if 
 we had no life at all; but incouragement s to draw neerer 
 to Christ Jefus, when we fee fuch virtue proceed out from 
 him, to fuch ^oor ftnners like our felves. 
 
 Thefe particulars then following are as an holy looking- 
 glaffe, to difcover to us our fouls fpots, & hlemifhes, as 
 alfo fweet cordial flowers, to refrefti and incourage our 
 drooping fpirits. 
 
 The feverall particular trialls of this fpirituall health, 
 and chearfulneffe, I fhall bind up (as I may fo fpeak) 
 into three feverall parcells, as fometimes we fee fweet 
 
 flowers 
 
(17) 
 
 flowers bound up into fmaller bundles, to make up at laft 
 one larger bundle or pofie in one. 
 
 The three feverall forts fhall be according to that di- 
 vifion of the holy Spirit by Paul to "Titus. 
 
 Firft fuch as concern holines, refpedting our communion 
 with God in Chriji lejus. 
 
 2. Such as concern right eoujfiejfe, refpedting others. 
 
 3. Such as concern Jobriety, refpefting our private 
 /elves and perfons. 
 
 Firft, then it is an argument of the Jirength, and health- Incomprehen- 
 ful temper o{ the inner man, when our apprehenfions Q^^^^^'o.z.XMxe.oi 
 God are always fuch, as bring us to holy wonderment and 
 amazement, at the nature of incomprehenfible God, at his 
 properties, and works, from the 6'«« in the firmament, to 
 the pooreft Worme, at his wonderfuU dijpenfing of his 
 jufiice, and mercy, and dijpgftng, and ruling all things in 
 Heaven, Earth, and .J^^j, from the higheft Angels in /;^«- 
 i;^«, to the loweft Devils in i/^//. 
 
 This was Davids temper vfhen he cried out, (Pfal: 104.) GodscUldren 
 Oh Lord how wonderfull are thy works, in wisedome haft ?"=''' *° ™"^ 
 thou made them all! Alfo {PJal. 8.) O Jehovah our amazednefs 
 Lord, how wonderfull is thy Name in all the ^i^rM ! And9f ^P'""!' ^^ t° 
 iy^/.- 139. he brings this wonder nearer to himjelf, faying, ture wks 
 I will praife thee, for I am fearfully and wonderfully made. &o. 
 As if he would fay, fearfully and wonderfully bred in the 
 womb, fearfully and wonderfully brought forth ; and we 
 may further fay, ever fince we came thus fearfully and 
 wonderfully into the world, fearfully and wonderfully 
 brought up, fearfully and wonderfully preferved, delivered, 
 &c. 
 
 Oi^'. But may not naturall men, and Hypocrites admire 
 the Nature, and works of Go;^. 
 
 * I anfwer, yes, but the wonder which doth poffefle a 
 f/^z7^ of God, caufeth him to cry out with David, Pfal. 
 119. Thy hands have made me, and faftiioned me, give 
 me underftanding that I may learn thy Jlatutes. Tis 
 
 g fuch 
 
(i8) 
 
 fuch a wonder as draweth up the heart unto God, with 
 longings to be united unto him, to fear his Name, to par- 
 take of his divine Nature, and to be like unto Him in 
 holines, and /rz^^' Righteoufnes. 
 
 Obj. The Devills believe, and tremble at God. 
 I anfwer, to tremble at the word of God, is alone the 
 property of Gois^j Servants, Ifa. 66 The Devi/Is may won- 
 der and tremble at the juft fentence, and threatening 
 part of Gods word: But Gods children tremble at the 
 commanding part, yea at the comforting and promijtng part 
 of it alfo, leafl: they fhould depart or fall off from it, or 
 loofe, though but for a time as David, the joy and fweet- 
 nes of it. 
 The glorify- Secondly, it is an Argument of health and fpirituall 
 ingofGodthey^^^^^^^^ when the hallowing, the magnifying, and glorify- 
 Gods children ^^^ of the" name of Ood is our great work and bujinejs in 
 this world, unto which all the hufinejfes and works we 
 have in hand in the world befide give way, i^c. 
 
 Thus Chriji Jejus teacheth all his to make it th&irfirji 
 requefl to God, that they may hallow, or glorifie his name: 
 Thus he profeffeth (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 profeffeth at his moft 
 folemn Arraignment, Job 18. for this end was I born, and 
 for this end came I into the H/o'orld, that I rriight bear wit- 
 nefs to the truth; that is, to give his Father the glory of 
 his truth, and to deftrpy the lyes of the devill the father 
 of them, who belyeth Goi/ in g^ll his holy attributes, and 
 works, and fervants, and ordinances, and profaneth and 
 difhonoreth his holy name in them all. 
 
 Obj. Hypocrites profeffe to glorifie Ood, and to fay, 
 Ifa. 66. Let the Lord be glorified. 
 
 I anfwer : No hypocrite can make it his work to glor^e 
 God, when it croffeth his own glory : No hypocrite can 
 purely and fimply, out of love to Gods name and glory, be 
 content to loofe the offer of a kingdom as Mofes did, when 
 
 the 
 
(19) 
 
 the Lord himfelf offered it him, and as Chrijl lejus did, 
 when the people offered and would have made him a 
 King by force, and the devil proffered him all the king- 
 doms of the world, and the glory of them. 
 
 Thirdly, it is an Argument o( Jirength of Gods grace Delightful! 
 and Spirit in us, when we perform anions of godlinejs, R"^^'='^ ^'t'' 
 with zftngle and upright eye unto God himfelf in fecret. strong affec- 
 Frequent and conjiant delight in private converjes argues *'''°- 
 ftrong affection to God or men : Hypocrites (faith Chriji 
 Jefus) will pray and faj}, and give alms, but with zjquint 
 eye of private and Jinister felf refpedt to be Jeen of men, 
 &c. But Gods children pray, and do good, and faft in 
 fecret, regarding no eye but the eye of an heavenly Fa- 
 ther, who feeing m fecret will not fail to reward openly. 
 
 Ob. But may not hypocrites fpeak and preach againft 
 hipocrifie, againft Jelf-love, Jelf-respe5l, and flejhly and 
 worldly ends in the performance of fpirituall duties? And 
 Is it not poffible for Gods children to perform fpirituall 
 duties with carnall ends and refpeEis ? 
 
 I anfwer : Hypocrites may do this, and pretend pure Hypocrites 
 and upright ends for God, as Jehu did : yet difcover theyPf^*?"?^^'? 
 
 7 T • 1 r r ■ ■ r slonfyini' of 
 
 bypocrifie, m the very pretence oi Jincerttte, ror not con- God. 
 tent with the Lords eye and approbation, Come fee my 
 zeal {fa.ith he) Jonadab, which I have for the Lord. 
 
 2ly, Gods children (doubtlefs) may look afide, and 
 mark whofees and hears, and rewards their performances 
 of fervice unto God : But this is either in fins of igno- 
 rance; as for injiance, many of Gods dear children perform 
 fervice to God in preaching as hirelings, and conceive 
 themfelves not bound although to glorifie Chrift lefus in 
 faving fouls) to preach without an hire, and fo in other 
 cafes. 
 
 Or aly, this may be knowingly and difcerningly, as 
 Paul faith, Rom. 7. When I would do good, evil is pref- 
 ent with me : fuch temptations come in as water into a 
 fhip, or as duft and difeafes into a found eye, and then 
 
 Gods 
 
• (20) 
 
 Gods children be never quiet untill fuch distempers be 
 
 eleanfed, and got out again. 
 
 A frequent & Fourthly, it is an Argument oi Jfirituall ftrength when 
 
 constantfpirit^he Spirit of prayer breatheth forth frequently, and con- 
 
 argume^nt of /'^'^^^j and fervently to (roc? in us : Hence Daw^ prays 
 
 much ol Gods and cries in the morning, at noon, and in the evening, he 
 
 Spirit. rifeth 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 Jejus frequently retired alone to private 
 prayer, and fometimes fpent the whole night in prayer to 
 Qod with ftrong cries, tears dindjupplications : And there- 
 fore is it that all true Chrijlians are thefpiritualllfraelites, 
 that is, wrajilers and Jirivers with God in prayer ; like 
 unto their Father Jacob, who wra^led all night in prayer 
 with God, with weeping ■&Xi^ fupplications, and would not 
 let the Angel go until he bleffed him; and therefore his 
 name was called Ifrael, a wraftler or prevailer with God, 
 as well as Jacob a fupplanter and prevailer with men. 
 
 Ob. But may not Hypocrites be frequent and fervent 
 in prayer to God? Did not the Pharijees and lews pray 
 and faft often ? Do not the very Turks folemnly pray five 
 times each 24. houres ? And the Papijls not onely keep 
 their folemn morning and evening times of prayer, but 
 many other folemn prayers unto which the feverall or- 
 ders of Friars, Monks and Nuns bind themfelves ? And 
 how eafie is it by worldly engines to wheel about the In- 
 dians oi America to become frequent prayers unto God, 
 &c. 
 
 I anfwer : Many are the differences between the true 
 
 prayers of Gods children, and the falfe of diflemblers 
 
 and hypocrites : I will name a few for inftance. 
 
 True prayer Firft then hypocrites pray but in z.form and lip-labour, 
 
 breatWng un- ^^ a tajk and Work to be done iox car nail reJpeEts, to merit 
 
 to God. at Gods hand, or to ftop the mouth of confcience, which 
 
 tela 
 
(21) 
 
 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 foul to God, arifing as Incenfe 
 and perfume unto God; Hence (no doubt) although 
 Paul before his converlion prayed much unto God, (for 
 he was a Pharafie) yet he never praid indeed, untill his 
 great change, and the defcending of the holy Spirit of 
 prayer upon him ; And therefore the Lord fends Ana- 
 tiias with this incouragement unto Paul: Behold he 
 prayeth, A£f. g. 
 
 Hence Gods children find a kind of holy pleajure and and hath more 
 delight in prayer, whatever be the event or iflue, it pleaf- °'' l*^^® ^°™® 
 eth God to give, like as a man finds delight in calling ofFin it. 
 an heavy burthen from Km Jhoulder, or in the unbofooming 
 of a grief, into the bofome of a friend. Thus Hanna 
 oppreft with _g-n'i?/' weeps no more, when fhe had powred 
 forth her Jupplication before the Lord : And the Lord 
 Jefus powred forth his prayers, and tears, in the bofome 
 of his Father, and then refts quiet in his fathers pleasure, 
 as touching the paffmg by, Qv^rinking of the bitter cup. 
 
 Obj. But may not the children of God want holy 
 pleajure and delight in prayer, and depart from Gods prej- 
 ence as heavy as they came ? 
 
 I anfwer, fome fpirituall diftempers may hinder, and 
 obJiruSl the operations of the Spirit of prayer : nevertheles 
 the. foul and/pirit praies and mourns for the abfonce of Gods children 
 holy pleajure, and delight in this holy exercise. Hence are most in 
 Davids mourning (as a 'Turtledove) in his prayers, and^^^^^^' 
 Jeremies lamentings for the obftru5lions, between the Lord 
 and xh^rc fouls, in this holy Communion. 
 
 The fecond difference is, the Hypocrites prayers more 
 refpedt the ears of men then God, as the Lord Jefus tells 
 us ; They pray that men may know fo much, and es- 
 teem them Religious : Gods children, like true lovers, de- 
 light to be private, and fervent with their heavenly 
 Father and Hufband. 
 
 h Thirdly, 
 
The prayers Thirdly, Hypocrites in their prayers moft commonly 
 ofGodspeo- refpeft earthly things, (and therefore flof. 7.) they cry 
 rpectfpirituai ^nd howl upon their Beds, for corn and wine : or at the 
 and foul mer- beft they refpeft but themjehes, &c. although it be in 
 "^^- the pardon of their Jins, and Javing of their Souls : But 
 
 ^e. prayers o? Gods children, chiefly eye heavenly things. 
 
 Hence the wonderfullj|^/nVK^////y of Chrijis prayer to 
 his Father, (John 7.) for t\Y& glorifying of his name, and 
 Jpirituall Grace, and mercy in the, fouls of Beleevers: Hence 
 the ?idmirah\e fpirituality of Davids prayers, for fpirituall 
 zndi foul mercies, Pfal: 119. And the fervent prayers of 
 Paul in all his Epijiles for heavenly and fpirituall mer- 
 cies to the Saints of God. 
 
 Hypocrites like Dogs howl and fawn for bones and crujis, 
 &c. But Gods children beg the proper tokens, and charac- 
 ters of a fpirituall Father, to his fpirituall children, and 
 Beloved. 
 
 4thly, Hypocrites will not always cry unto God {Job. 
 
 27.) but at lafl; with Saul, if God anfwer not, they run to 
 
 the Devill in evil means, i^^urmur and defpair; But Gods 
 
 children can no more ceafe to cry unto God, then to live 
 
 a fpiritual life, and therefore refolve to give God no Reji 
 
 untill they receive an anfwer, and therefore alfo wait for 
 
 his holy pleafure, and leafure, and at laft are fatiffied with 
 
 Gods people the Lords holy pleafure, and fentence, although it feem 
 
 wait for, and crolTe, add bitter to flefh, and blood: So Mofes in refpedt 
 
 InfwM^'"^^ of his fuit to God, for his going into the land of Canaan: 
 
 So Z)«TO(3? praying for his child: So Chriji Jefus in ref- 
 
 peft of his bitter cup. So Paul praying againfl; his great 
 
 temptation. 
 
 Obj. But may not Hypocrites pray long, and alfo wait 
 upon God? 
 
 I anfwer, they may, yet at lafl:, out of unbelief, and 
 anger, like an angry Dog, or fiurdy Beggar, they cry out 
 in murmur, and wrath, as the unbelieving King of Ifrael, 
 what fhould I wait upon God any longer ? But Gods 
 
 children 
 
(23) 
 
 children never give over : for when they grow weary, 
 they (like Mofes) beg help to their fainting hands in 
 prayer, and defire their eyes may never ceafe trickling 
 tears unto God, untill he look down from Heaven, La- 
 ment: 1. 
 
 A 5th: Argument o? fpirituall health, and flrength, is 
 a conftant holy fence of our own unworthines, vilenes, and 
 bafenes in Gods prefence ; Hence Jacob profefleth himfelf 
 leff then the leaft of Gods mercies, that is, then the leaft 
 crum, or drop, or rag, or look of mercy ; Hence the Cen- 
 turion profefleth himfelf not worthy that Chrift Ihould 
 come under his Roof: Hence Elizabeth her holy wonder, 
 whence is it (faith flie) that the Mother of my Lord 
 fhould^come unto me ? Hence Mephibofeth wonders that 
 David fhould look upon fuch a dead Dog. 
 
 Ob. But may not Hypocrites profefl'e they are not Pa- 
 pijis, that they can deferve nothing at Gods hands, that 
 if they had their dejerts it were woe with them ? 
 
 I anlwer. Hypocrites may fay fo, but yet are angry 
 when God feems to deal with them, as he deals with 
 others. Hence they quarrell with God, as if that God 
 feemed not to refpect their offerings o? prayer, and faji- 
 ing, Ifa: 58 But Gods children confefling themfelves„ , 
 Beggars at Gods door, and Dogs under his liable, they are only truly 
 wait for, and are humbly thankfuU for every crum of fenfible of un- 
 grace and mercy : So Chriji Jejus teacheth us to give ^°^ "®*' 
 thanks for the mercy of a little bread, and then for a lit- 
 tle ¥i/h, [Mark 6.) So after mofl; heavy and wonderful! 
 affliSions, Jeremie cries out Jehova is righteous, and pro- 
 feffeth it is mercy that it is not worfe, and that they 
 were not burnt up and confumed. 
 
 A 6th. Argument of the fpiritual health and temper, 6thly. 
 is when the affeElions work fl;rong and lively after God, 
 after God for hynfelf, after God as a portion and inherit- 
 ance, after God as an Husband: when as the Heart pant- 
 eth after the water-brooks, fo pant our Hearts after God, 
 
 when 
 
(24) 
 
 when as the thirty ground longeth. for the/howers of Rain, 
 fo long our fouls after God: When his words are fweeter 
 then the honey, and honey comb, and of more efteem 
 then thoufands of gold and Jilver. 
 
 Ob. But may not Hypocrites (as Balaam) profefle fo 
 
 much and that in earneft ? 
 
 Hypocrite af- I anfwer, the deceitful! heart of a man will go wonder- 
 
 fection to full far this way : Yet certain it is an Hypocrite refpefts 
 
 ®°'^' God, but as a Dog refpefts his Majler, yea fometimes a 
 
 ftranger, and an Enemy for a cruft, 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 pro- 
 
 feffeth Pfal. 4. Thou putteft more joy into my heart, 
 
 then in the time when their corn and wine increafeth : 
 
 And Habacuck, when Vine, and Fig-tree, and ¥lock and 
 
 Heard fail, he profefleth to rejoyce in God, and to glory 
 
 in the God of his Jalvation. 
 
 2ly. In the lofle of all things. In the greateft y?r^zf A/j 
 and extremities, Gods children yet find comfort in God, 
 that God their portion is not loft. Thus as David when 
 God himfelf ^jg wives, and children, and friends, and fervants, and 
 hi^. ^°^ '""^ ° cattell were all devoured by an enilaving and captivating 
 [word, and he finds no Remainder, but burnt w^/A and 
 fl_/%d'j, and his own company ready to ftone him, yet as 
 David they take comfort, and incourage themfelves in- 
 joying their God. 
 7thly. 7tly. It is an argument of fpirituall health, and 
 
 flrength, when the holy Commandments of God are not 
 grievous, but pleafant and delightfuU to us : when we 
 can fay as the Lord Jefus faid, it is our meat and drink, 
 to dp our heavenly Fathers will: when we are aftive and 
 Ready obedi- j-gady at the commands of God, and can fay (when the 
 Lord asketh whom fhall we fend) fend me, as the Pro- 
 phet Efay faid : And as the Lord Jefus Pfal: 40. Here I 
 am, I delight to do thy will O my God: when we can^ 
 
 without 
 
without' repining, grudging, or delaying, obey commands 
 moft grievous to flejh and blood, againft not only fle/h and 
 blood, but againft carnall reason, yea againft Hope and 
 ¥aith it self, as Abraham did, in offering up his moft 
 dear and only fon Ifaac. 
 
 Obj. But may not Hypocrites obey the commands of 
 God, as Saul did, i^c ? 
 
 I anfwer, they may indeed obey Gods commands by 
 halves as he did, and as ?i/ervant, and hireling, ferve ^o^ 
 for wages, and with ^^ fervice, with opinion of merit, 
 ar^boaft of their halt and lame fervice,as Saul did. But 
 Gods children imbrace all the commands of God with de- 
 light, even the leaji, and moft defpifed, with the greateft 
 and moft difficult, and when all is done, they confefle 
 they have need of mercy, and are unprofitable Servants. 
 
 Obj. But may not Gods children live in the dijobedience 
 of fome commands of God, and yet be healthfull, and 
 ftrong in grace ? 
 
 I anfwer, it is impoffible that a child of God fhould 
 (either in fpirituall health or Jicknes) 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 fin of many wives, out of ignorance of Gods will. The fins of 
 and Gods children to this day, even the holy Martyrs or ^^ods people. 
 Witnesses of Jefus, (who accounted their heart bloods 
 not too dear for Chrift) have and do live in the breach 
 of many Commandments, that concern the worjhip of God: 
 But they are herein like a traveller deceived, by a falfe 
 path, which when he once xtAVf JuspeSls, he cannot walk 
 a ftep with eafe, now do they cry out with David, Pfal: 
 119. I will walk at liherty, for I feek thy precepts : And 
 when God faith feek my Face, their Hearts anfwer. Lord 
 thy face will I feek. Pfalm 27. 
 
 An 8th. difcovery o{ fpirituall health and Jirength, is Sthly 
 an humble, a patient and th.s.r)k.(\A\ Jubmiffion to the aflict- 
 ing, and chafl;iftng hand of God. Thus it is faid o{ Aaron, 
 
 i in 
 
(26) 
 
 in that dreadfull ftroak of Gocis hand, depriving him of his 
 twp.fons in the ^fioure of their Youth, in the midft of their 
 fin, in the -performance of their Priefts Office : it is said, 
 Aaron held his peace : I was dumb and held my peace, 
 (faith 'David) Pfal. 39. for thou didft it; Thus Jere- 
 miah (Lam: i.) Jehovah is righteovis, for I have griev- 
 The patience oufly tranfgreft againft him. Yea Job not only expreft 
 dren°under '^'^ humble and patient mind, but alfo (which is wonder- 
 Gods' hand. fuH, but proper to Qods children, when in right temper) 
 be bleffpd God in the midft of fo many fearful! and as- 
 tonifhing lajfes, of fp many Catt.el, Servants, and Chil- 
 dren, faying, Bleffed be the name of the Lord. 
 
 Obj. May not wicked men and Hypocrites acknowledg 
 Gods afflidling hand, and humble themfelyes ? 
 
 I anfwer, Hypocrites may see Gp4s hand, and humble 
 themfelves as the Egyptians, a,nd the Philiftins did, but can- 
 not pofTibly be thankful! for it : They acknowledg Gods 
 Th te - hand as a T)og his Mafters when he is beaten, but not as 
 
 feit patience a child his Fathers. As a loving and dutifull Wife, re- 
 of Hypocrites ceiving Pills or Phisifk from the hand of her loying 
 Hujband, a skilfull Phyfitiqn, wl^p knows her ficknes, and 
 out oi love and care, prepares them for her, fhe cannot 
 but be thankfull for thpfe bitter medicins, and earneftly 
 defire a kindly working: "Thus David, Pfal : '119. I know 
 O Lor/;/ that thou in faithfulnejfe haft afflidled me, for all 
 thy commands are rightpoi^s. 
 9thly. A gj-h_ Argument oi fpiritual health, and Jirength, is 
 
 an humble free confeffion, and giving glory unto God, in 
 the rifing up, or recovering out of any fcandalous tranf- 
 greffion, againft God Hence the Ifraelites confeffion of 
 ^^^^"^^"^ their fm in defiring a King, (fo impatiently, and impe- 
 Gods people, rioufly as they did, with large confeffions, i. Sam. 6. 
 
 Hence the many bitter and lamentable confejftons of 
 holy David and other holy Servants of God, after their 
 committing of ^«(?w« evils: Hence the Corinthians re- 
 penting of their fellowftiip with the inceftuous perfon in 
 
 his 
 
(27) 
 
 his fin, they give fuch an exemplary evidence of their true 
 Repentance, that their holy pra£iice is fet as an holy Samplar, 
 and Copy for all Saints afterward to follow, and write after. 
 
 Obj. But did not Pharaoh, Saul and Judas confeffe 
 their fins, ^c? 
 
 I anfwer, not with intent to glorifie God as Gods Saints 
 do, taking fhame before the world unto themfelves, lying 
 down in the Duft that God may tread upon them, and 
 be exalted. 
 
 Not with hatred of their Jins, but in horrour and 
 trouble at the danger of them, or in the evidence of them 
 flying In their faces. Thus a Merchant caflieth thofe goods 
 over boord into the Jea in a fliorme, which afterward he 
 wiflieth in again : Like a Dog, they vomit up the filth 
 which (after th&iTjiomach is eafed) they return unto, and ^^^"^ ''°°^^'^^" 
 lick up by new CornmiJJions: But Gods children confefl*e in 
 hatred of theiry^KJ, and loathing of themfelves, and (like 
 men in {om& Jicknejfes) are willing to take thofe medicines 
 which may provoke and caufe vomit, which afterward they 
 are fo 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 fame Jins, which they have cafl; 
 up by humble conjejfton ? 
 
 I anfwer, the fins of Gods children are either, i , grojfe 
 ox Jcandalous, which when they recover put of, and give The sins of 
 glory unto God, hy publike confeflion, we feldome or never <^ods people 
 find them returning to fuch their vomit again. Hence '^''°S'"s ed. 
 we hear no more of Ifoahs DrunkenneJfe, of David's Adul- 
 try, of Peters deniall of Chriji Jejus, fife. 
 
 Or 2ly. Their7?«j zxe.Jins of a rnore private and ordi- 
 nary dijlernper, wherein their pajjions of anger, or neglect, 
 or jorgetfullnes prevail ag^infl: them, never without fome 
 bitternes, and griej, and humiliation, and endeavour, with 
 rejolution of a more watchfull, and heavenly, and fpirituall 
 converjation ? 
 
 lothly. 
 
(28) 
 
 lOMj. iothly. It Is an argument oijpiritual health, zndjirength, 
 
 Gods people to maintain or recover an holy vehement longing, aftet 
 
 ble^enjoy-'''"' ^^^ enjoyment of God, and of Chriji, in a viftble, and open 
 
 meats otGoA-pr of ejion of his own holy worjhif and Ordinances, fepa- 
 
 rate from all falfe worjhips, Gods, and Chrifts, &c. 
 
 Hence that oi David, Lord I have loved the Habita- 
 tion of thy y^oa/"^, and the place where thine honour 
 dwelleth; Hence he profeffeth he had rather be a Door 
 keeper in the houfe of the Lord, (that is in a low condi- 
 tion, in Gods houfe, ) then to dwell in the tents of wick- 
 ednes, though in never fo fafe and pleafant a* condition. 
 
 Hence he fums up all his dejires in one, Pfal: 27. 
 One thing have I defired of the Lord, that I may dwell 
 in the houfe of the Lord, &c. 
 
 Hence (though David mifl of the Lords Order in car- 
 rying of the Lords Ark, and afterwards he mift in his 
 thoughts about the building of God an houfe and Temple ; 
 Yet in both he difcovered his holy ftrong affection, to 
 Gods publike honour, and worjhip. The very fame 
 which afterward the Prophet Jeremy, and Daniel declared 
 in their bitter Lamentations, for the Ruine of Gods houfe. 
 And both Daniel and Zacharie, and Haggie, mightily de- 
 clare this affection for the rebuilding, and fetting up again 
 this Temple and worfhip of God, and what they prophe- 
 ri, ■ • ^^"^j ^hzX. both L%ra and Nehemidh, and afterward ^i?- 
 ans affection hofhua and Zerubabel zealoufly performed and executed, 
 to Christ Je- Hence it is that in the heavenly Love Song, the love 
 We worship.^' °^ Chriftians to Chrifi Jejus in his ordinances is moft 
 elegantly fet forth by a Jimilitude taken from the ftrong 
 affeBion of married perfons : I am, faith the Spouje, fick 
 of love, and O ye daughters of Jerujalem tell Chrift JeJus 
 fo .• If I finde him without I will kiffe him openly in the 
 ftreets, and will not be aihamed : True heavenly affeSlion 
 (like marriage love) at firft kindles from fome private 
 /parks, to an open flame of publick profeffton, without 
 Ihame before all men. 
 
 Qbj. 
 
(29) 
 
 Obj. May not Hypocrites (as Saulm flaying the Gibeon- 
 ites, and Jehu in flaying the Baalites) difcover flirong affec- 
 tion and zeal to the Zor^and his worfhip, and confequently 
 in thefe times to Chrift Jejus and his holy kingdom ? 
 
 I anfwer : Hypocrites and counterfeits in their profefTion 
 of love to G^Oi£f publick worfliip ever run upon one of 
 thefe two Rocks. For, 
 
 Firft, either they fet up, and maintain, and fight for 
 difancie, a counterfeit, a falfe Chrift, according to the pro- 
 phefte of the Lord Jefus, that many (that is, thoujands 
 and multitudes of people) fliould fo ufe his name, that is, 
 with a willing ignorance and delufion. 
 
 Or 2ly, if it be the true worfhip of the true God accord- 
 ing to the appointment of Chrift Jefus, yet ever in two 
 things the fincere wife (the true love of Chrift lefus) out- 
 goes the whore and counterfeit. 
 
 Firfl:, the true wife contents not herfelf with the bare 
 exercife, ordinance or adminiftration (as the hypocrites do) 
 but in all is reftlefs to enjoy the Lord himfelf: For as 
 the ordinance is fpirituall, and heavenly ; fo longs the 
 true beleever for a. fpirituall and heavenly communion with 
 the Lord himfelf in it, that he may become one Jpirit 
 with him more and more in all thefe outward ^.rydifubor- 
 dinate means and adminiftrations. 
 
 Hence it pleafeth the Spirit of Ood to refemble his 
 worfhip to the marriage bed, which fatisfies not the hea- 
 venly Spoufe, when the Hufband Chrift lefus, is not fpiritu- 
 ally embraced therein, but abfent. 
 
 ily. The defire of the true beleever in the enjoyment 
 of Chrift lefus in any of his appointments is to be made 
 fruitfuU by him : but the defire of a whore extends no 
 further then Luft or a Reward. Hence Rom. 7. We are 
 married unto Chrift Jefus, that we fliould bring forth 
 fruit unto God: A whoorifh heart willingly endures not 
 fruitfulnes, but kills her own conceptions which the true 
 Wife cheriflieth, and tendreth as her life. 
 
 j Obj. 
 
(3o) 
 
 Obj. What fhould be the reafon why fo many of Gods 
 children who in all ages have difcovered their ftrong af- 
 fe5iion to Gods vifible worjhip, and communion in Chrtft, 
 have yet fo varied, and wandred from the right, and firft 
 injiitution of the Church, and miniftry, and Ordinances of 
 worjhip ? 
 
 I anfwer, Gods councell touching the Jpirituall captivity, 
 and dejolation, muft be fulfilled, when yet notwithftand- 
 ing, the ftrength of the affeSion of Gods people hath ap- 
 pear'd in their mourning and weeping, and lamenting 
 after, and contending for the truth of the Jpiritual injoy- 
 ment of their fouls Beloved, in all the means of his own 
 holy appointments. 
 llthly. iithly. Ag2iin It Is ?in Argument o? fpirituall health, &c 
 
 ftrength, in refped of Ood, when the Heart is fixed, and 
 readily prepared for all the holy pleajure of God. Hence 
 Hezekiah praies for fuch whofe hearts were prepared to 
 kek. Jehovah, God of their Fathers : Hence this readines, 
 and preparation of mind, is compared to the /hoes on our 
 ¥eet, without which we are unfit for travelling, walking, 
 &c. and with which we are ready for ^carf Jpirituall imphy- 
 ment. Hence David profefleth that his heart was fixed, 
 and ready, and when the Lord faid feek my Face, Davids 
 heart anfweredj Lord, thy Face will I feek, £5?^. " 
 
 Obj. What is the reafon that Gods children are fome- 
 times hardly brought on to dc\SyCG\.tJervices, and duties ? 
 
 I anfwer, unreadines, and unfitnes is a Jpirituall ficknes 
 or diftemper, which when Gods children recover out of, 
 then they fay as the Lord Jefus in David Pfal : 41. Lord 
 my heart is willing, my heart is ready to do thy will O 
 my Cfod: And they fay to Chriji Jejus, as his holy fer- 
 vant John Bradford faid to ^een Mary; If fhe keep rne 
 in pri/on, I will thank her ; If flie releafe me I will thank 
 her ; If fhe burn me, I will ftill thank her. 
 12thly Laftly, it is an Argument of Jpirituall health, and 
 
 ftrength when Qod's children walk in a continuall fence of 
 
 their 
 
(30 
 
 their own infufficiencies, and diflempers, when they difcern 
 the evill inclination of their o^xv/pirits, and the excellency, 
 ^ndfufficiency of Gads moft holy Spirit : And therefore 
 continually fay with David, Pfalme 143. Thy Spirit Is 
 good, lead me, i^c. and Pfal. 139. Search me O God, 
 and try my heart, and fee if thou findeft any way of 
 wickednes in me, and lead me in the way everlafling. 
 
 Thefe and many more, are the trials of Jpirituall 
 ftrength, health, and cheerfulnes, in matters concerning Ood: 
 We now come to the fecond Head of trialls of Jpirituall 
 health, and Jlrength, in matters concerning our felves. 
 
 Firft, then it is an Argument oi fpiritual health, and 
 
 ftrength, when (efpecially) after known fins committed, ^^^f"^"®^ °^ 
 
 our hearts are in a broken frame and temper, when our 
 
 Jpirits are as it were contrite, and pounded like /pice in a 
 
 Morter, then yeelding the moft delightfull Jmell and 
 
 favour unto God. 
 
 Hence (Ifa. 66) a contrite, and broken heart is an 
 Houfe wherein God dwels, an Houfe well ordered, /w^/)/, 
 and garnijhed. 
 
 Hence a Spirit of trembling, (Ifa. 66.) is an Argument 
 and character of the moft dutifull children of God : but 
 of this formerly. 
 
 2ndly. It is an Argument of Jpirituall ftrength, when . pdly. 
 we make it our work to objerve, watch, and kill our cor-^^^'^^^ **" 
 ruptions, and rebellions, and labour to keep under, and 
 beat down our body to an holy fitnes, and readines for 
 Gods Jervice, in fafting, and prayer againft temptations. 
 
 Obj. But rnay not Hypocrites humble themfelves, and 
 labour to mortifie their lusts and corruptions ? 
 
 I anfwer, no queftion, but in Yvovvomt of confcience, and 
 and fear of Gods judgments, an Hypocrite may humble 
 himfelf in fafting, as Ahab, &c. but to kill fin, as fin, and 
 to defire to be ready for Gods will, in denying, andjub- 
 duing his own, is only the character and property of a 
 child of God, 
 
 3dly. 
 
3dly. 
 Godly loath' 
 ing for sin. 
 
 Hypocrites 
 may in a re- 
 fpect loath 
 themfelves 
 for sin. 
 
 Fourthly. 
 
 True felfe 
 denyall. 
 
 (3O 
 
 jdly. It is an Argument of Jpirituall health, a.r\d strength, 
 when we fo look upon our fins, and our finfuU difpofttions, 
 that we not only loath onrftns, but alfo loath our felves 
 for them: So faith the Z-ori, {Ezek 6.) M.^ people fhall 
 loath themfelves for their abominations, and for their 
 whoorijh heart againft me ; Thus Job when he recovers 
 himfelf from his murmurings againft God, he cries out. 
 Behold I abhor my felf, and repent in dust, and ajhes. 
 AndZ)^TOi^(Pfal : 73.) looks upon himfelf for his mur- 
 muring againft Gods providence, as an ignorant perfon, as 
 a fool and a beast in Gods prefence. 
 
 Object. But may not an Hypocrite loath and abhor 
 himfelf iox fin ? 
 
 I anfwer. It is poflible for an Hypocrite to be forry for 
 {ome fins, and to be angry with himfelfe, and to loath 
 himfelfe, but not properly for his fins, which he loveth, 
 but (as theeves, wholes, drunkards, i^c.) for the danger, 
 damage and difgrace which his fin may bring upon him. 
 It is onely the property of Gods children to look at fin 
 zsfin, with a loathing eye, and to behold themfelves vile 
 and loathfome, even for the moft pleafing and profitable, 
 and delightfull, and moQi fecret fins. 
 
 Fourthly, It is an Argument of the strength o( Spiritu- 
 all life, when we lay downe our felves at the feet of God, 
 when as a Servants will, our wils are fubdued to the 
 Lords will, when the Lord is become omt felfe, when his 
 ends are our ends, which give us content and pleafure, 
 although onr felves, our ends are loft and deftroyed, 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 confequently 
 not his life; as a true Souldier in the Service of his hea- 
 venly King and Captaine. 
 
 Object. But may not an Hypocrite deny himfelfs ; his 
 owne ends, his pleafures, his profits, his credit, his liberty, 
 his life. 
 
 I anfwer. 
 
(33) 
 
 I anfwer. It is impoffible; for all that he doth is ftill 
 for himfelfe : like I/rael, Hojea 7. He is an empty vine, 
 he bringeth forth fruit to him/elf: All that he aims at in 
 ufing the name of God, his glory, his Christ, is ftill to 
 exalt himfelfe, to fave himfelfe : But Gods children eye ever Nq Hypocrite 
 a greater end th.&n f elf e, to wit, the glorifying of their can truly de- 
 God, although it be in their own destructions. "^ timfelfe. 
 
 Fifthly, Our hearts are then in an healthfull frame r,y,, 
 and difpofition, when we are cordially willing to goe from 
 hence, that we may be with Christ, Phil. 3. yet for the 
 fervice of Christ and his Saints, we are cordially willing 
 to ftay in hard and difficult Service. 
 
 Object. But may not an Hypocrite defire to dye, and 
 to be with Christ ? 
 
 I anfwer. An Hypocrite may defire 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 fpiritu- 
 all condition, free from fn : and therefore can he not 
 endure uprightly, &c. to worke for Christ on Earth. 
 
 Sixthly, Then are we in an healthfull frame of Grace, sixtliK 
 when God hath brought down our hearts to be content 
 with the changes of his right-hand upon us : when we 
 have learnt the lejfon of Paul, to be content with food 
 and raiment, with a travellers 2indi Jirangers portion, of fo 
 much as may ferve us in our Journey : When we can Spirituall 
 tell how to abound without Pride, or fecurity, or truft in i^u^Qodf wUI. 
 earthly things, and when we can tell how to want all 
 outward mercies with quietneffe and contentation. 
 
 Obj. But may not Hypocrites be contented with fmal 
 matters, and fupprefle their defires of great things, and fay 
 with Efau unto Jacob : Keep that thou haft my brother, 
 I have enough ? All changes 
 
 / anfwer, the defires of all men are not alike greedy ; and loffesare 
 but yet the defires of men are truely fatisfied without Gods people 
 God : Now when changes and the loffe of all things fall °^^y by him^ 
 upon the Hypocrite, he cannot finde thofe changes and ^ 
 
 k thofe 
 
Seventhly. 
 
 Joy in Sor- 
 row. 
 
 Hypocrites 
 pretend to 
 fuflfer for 
 Christ. 
 
 Eighth/. 
 
 Christian 
 weanedness 
 from this 
 worlds com- 
 forts. 
 
 (34) 
 
 thofe lojes made up in God: No Habakkuk tels us. That 
 it is the Character of Gods children, when the come is 
 gone, and th.& flocks and the heards, and the vine, and the 
 figtree faile, to rejoyce in God alone for s. portion, and to 
 glory in the God of their Salvation. 
 
 Seventhly, Then are our hearts in an healthfull frame, 
 when we are not onely willing to fufFer for the name of 
 Chrift Jefus, but when we alfo conceive a kinde oi pleaj- 
 ure in it ; fo faith Paul, I take pleajure in necejfities. In 
 diftrejfes, and for Chrift s fake ; Hence the Saints {Heb. 
 13. 10.) not onely fufFered the fpoyling of their _g-oo^j, 
 but they took the fpoyling of their ^oo(/j withyoj. 
 
 ObjeSt. May not Hipocrites fufFer joyfully for Chrift? 
 
 I anfwer. An Hypocrite may doe and fufFer with a 
 feeming joy for Chrift : But he can never doe this out 
 oi love to Chrift, i Cor. 13. but always out o? Jelf-love 
 for his owne glory and honour, out of ftrong convi6tion 
 of confcience, leaft he be damned in denying his light, i^c. 
 Onely Gods children can out of love to Chrift Jefus rejoyce 
 (as fome true, friend or wife) to be qffliSled and to forrow 
 and loofe for their Souls beloved. 
 
 Object. Why then are many of Gods children fo heavy 
 in their fufferings and lojjes for Chrift Jefus ? 
 
 I anfwer. This hapneth fometimes out of diftemper of 
 body ; fometimes out of diftemper and weaknefTe of 
 minde, which they labour againft, and chide themfelves 
 for as did David, Pfal. 42. & 43. why art thou difquiet- 
 ed O my Soul, and why art thou fo heavy within me .*" 
 ftill truft in GOD, for I will praife him, who is the 
 health of my countenance and my God. 
 
 Eighthly, It argues ftrength of Grace when we ufe this 
 world, and all the comforts of it with a weaned eye and 
 mind, as if we ufed it not : as Englifli Travellers that 
 lodge in an Indian houfe, ufe all the wild Indians com- 
 forts with a ftrange affeStion, willing and ready to be 
 gone : or as Paffengers in a Ship, willing and ready (when 
 
 God 
 
(35) 
 
 God will) to land, and goe afhoar in our own countrey, 
 to our owne Houje, and comforts in the Heavens. 
 
 Thus Gideons Souldiers (in a figure of fuch as are fit 
 for Chrijis Battels) are not only couragious and depart not 
 with the cowards, but alfo lap at the comforts of this life, 
 with a fpeedy neceffity, but lye not downe to them in 
 excejfe of affeSiion and delight. 
 
 ObjeSl. May not Hypocrites ufe this world with a 
 ftrange affeStion, weaned from the vanities of it, ^c. 
 
 I anfwer, Doubtlefle not onely a falfe Chrijiian or 
 Hypocrite, but other naturall men (out of t\\.Q fence and The heavenly 
 experience of the vanitie and uncertainty of this life, and "f® of earthly 
 the comforts of it) may attaine to a great feeming difpijing *^ 
 of thefe earthly things, though never without f arrow that 
 they are not more /a// and certain, as being th.e\r portion: 
 Onely Gods children who have made the Lord himfelfe 
 their portion, and his word and Ordinances their inherit- 
 ance, they only I fay ufe them as from God, tokens of 
 his Love and goodneffe, and as golden chaines to draw them 
 unto him, and humbly fubmit to Gods holy pleafure, in 
 his gracious bejiowing or withdrawing of them. 
 
 Ninthly, It is an argument of a ftrong fear of znd.IlintMy. 
 affeSiion to God, when in all our earthly bufinefles, we fee 
 God, and minde his name and praife. Hence faith James: 
 Yee ought in all Journeys and purpofes to fay. If God 
 will : Hence Boaz that holy man, when he comes into 
 his Field hath God in his mouth: The Lord blefle you 
 fayed he to his Reapers : Hence the pooreft Chrijiian 
 able to contribute (i Cor. i6.) obferves weekly, and 
 therefore daily the dijpenfations of God towards him ; He 
 obferves the livings and takings of Gods hand, and walks 
 with him though in the pooreft and meaneft calling and 
 condition. 
 
 Objeli. But may not Hypocrites obferve Gods bleffing 
 in worldly things, in faire winds, good voyages, in the en^ 
 creafe of children, come, wine, cattel, ^c ? 
 
 I anfwer^ 
 
(36) 
 
 T anjwer, Naturall conviSlion enforceth even Pagans to 
 
 confeffe (a Manittoo) an Inviftble Deity and God-head in 
 
 thefe vifible things ; But to make it a worke and Bufi- 
 
 in^^of 'ood'" ^^-0^^ ^"^ "^ thefe earthly things to fee and glorifie God, to 
 
 proper to walke with him, and to be full of his praife all the day 
 
 Gods child- long; this is onely the CharaSter o? Gods children, who 
 
 ° °° ^" only truly fee his hand, and love his name and glory. 
 Tenthly. Tenthly, It is an Argument of ftrength and vigour of 
 
 grace, to keep a conftant watch and bridle on our lips and 
 tongue, that no words paffe but fuch as are feafoned with 
 The true Salt, to the glorifying of our Maker with our glory, and 
 watch of the edifying or benefitting of others. This Tongue of ours 
 OTerVeiT^^^ the Lord compares to the bridle of a i/o^^, to the Helm 
 Tongue. of a Ship, which if well managed rules the horfe and Jhip, 
 with, fafety and comfort : and the Spirit of G^o^ concludes; 
 that he is a perfect and firong man in Chriji, that is thus 
 able to command his Speech and Tongue in this world. 
 
 Hence Chrifi: Jefus preacheth Judgement to the world, 
 for the «^a/> of the Tongue, and the /& words of it, wlien 
 our words are not working words, and tend not to hea- 
 venly profiting of others. 
 
 Hence the Spirit by Paul commands {EpheJ. 5.) that 
 neither uncleannejfe, nor covetousnejfe, nor foolifh talking, 
 nor jeajiing, be once heard from the mouths of the 
 Saints, but rather giving o? thanks, and*praifing of God. 
 Object. But may not worldly perfons fet a watch before 
 the door of their lips ? 
 
 I anfwer, Morall wifdome may teach perfons the vanity 
 and groffe wickednejfe of the Tongue, but onely Gods fpirit 
 (and ftrength of it) doth teach Gods children, in true feare 
 and love of G^oii, not onely to rejlraine from vaine and 
 foolifh, but alfo to attaine to a fpirituall and heavenly 
 Language. 
 
 Laftly, It argues ftrength and life and Grace in Chriji, 
 when our hearts by Goi^j fpirit are wrought to fuch a 
 degree of hatred of fin, that we not onely abhor the a5is 
 
 thereof, 
 
(37) 
 
 thereof, but alfo fly and fhun the looks and appearance of 
 it : fo that we not only fly pride a.nd paj^on, and covetous- 
 nejfe and uncleannejfe, but alfo the appearance of them. 
 
 Hence Boaz, when Ruth lay downe at his feet in the 
 night, as claiming marriage by right, he not only re- 
 frained from uncleannejfe, or uncleane touches, but alfo he 
 gravely advifed her to be gone fo early in the morning, 
 that no man Ihould fay there came a woman into the floar. 
 
 Object. But may not worldly perfons not only avoid 
 fin, but alfo the appearance of it ? 
 
 / anfwer. No worldly or unregenerate per/on can truly 
 hateyzK, or the appearance of it, for it is his nature and 
 Element, they can onely hate the dammages and disgrace, ^ , p , 
 and dijcredit of it, and fo a Whore may hate whoredome. children can 
 'Tis only the property of Gods children, and the «fie;- truly hate sin. 
 borne to hate^zw 3.sjin, with the finfull appearances of it 
 as opposite to their new and heavenly nature in Jejus 
 Chriji. 
 
 I Now come to the third head of the tryals of fpirituall 
 health and ftrength, and that refpecfts our converjation 
 with men, in which 
 
 Firft I argue, that it is a ftrong argument of a fl:rong Christ and 
 constitution z.nd. fpirituall health, when we can make it our Christians 
 worke and trade, to aime at glorifying our Maker in doing ^°y q^j j^°" 
 good to men. doing good. 
 
 Thus our great example Chrift Jefus made it his 
 worke and trade, to goe about to doe good, which he did 
 abundantly and conftantly to the fouls and bodies of men. 
 
 Obj. Chrift Jefus and his Apoftles and meffengers were 
 endued with power from on. high, not only to preach the 
 JVord for converfion but alfo with power of cafting out 
 Devils, and healing bodily difeafes. 
 
 I anfwer, as an holy witneffe of Christ Jefus (a Woman) Holy women 
 once anfwered a Bifhop, I am a member of Chrift Jefus as F®?* ''p P^ 
 wel as Peter himfelfe. The leafl; Believer and Follower oi Chrisilefus 
 
 1 of 
 
(38) 
 
 of Jejus pertakes of the nature and Jfirit of him their 
 holy head and hujband, as well as the ftrongeft and holieji 
 that ever did or fufFered for his holy name. 
 
 Therefore it is that we read nbt only of ,\h&Jervice of 
 thofe great mafter-builders and work-men of Chrift JeJus, 
 the Apoftles, but alfo the Jervice and helpe of Chrijlian 
 women, for inftance {Rom. i6.) Phebe, Prifcilla, Mary, 
 Perfis, were eminently noted for helping forward the 
 work of Chrift JeJus, to wit, the glorifying of God in the 
 faving of the poor fons of men. 
 
 ObjeSt. But is it not poffible for Gods children to be 
 flack in this work and trade of doing good to th.Qfouls and 
 bodies of others, and yet be flrong in grace and healthful!? 
 I anfwer, DoubtlelTe Gods Children may heftrong one 
 way, and weak in another, ftrong in one grace and weak 
 in another, ftrong in one tryal and weak in another : But 
 it is their weaknejfe &nd.jicknejfe, when they are flow and 
 negligent of fo glorious and heavenly a worke. 
 
 Thus Paul complains of the Saints of Afta, that he 
 found none that ftuck clofe to him but Timothie. Thus 
 was it in Barucks weaknejfe zridjicknejfe to leek great and 
 earthly things, and Jeremie (ftrong in fpirituall health 
 and Ufe) chides and reproves him for it, Jer. 45. 
 
 Secondly, It dirg\x&s ftrength of fpirituall life, when we 
 Secondly, bear a ilrong affeBion to the feed of the woman, Chrifts 
 feed, Gods children. To doe good to all men is a Chrift- 
 ians trade, but efpecially to the houfhold oi faith. 
 
 This was Davids affection [Pfalme 16.) when he look't 
 Gods child- upon Gods children as the excellent of the Earth, and 
 ren cannot placed all his delight in them-: Thus Jonathan though he 
 lo"ve"o ne^n- 1°^ ^is F(^thers love for Davids, though he was to loofe 
 other. a Kingdom by David, yet he loves him as his own Soul. 
 
 Thus Ruth fo loved that holy woman Naomi, that al- 
 though flie were growne poor, a widow, and now in a 
 tedious travel from Moab to Ifrael, and Naomi did alfo 
 intreat her and \itrftfter to goe back, and Orpah her fifter 
 
 was 
 
(39) 
 
 was already returned to her kindred and her Gods, yet 
 fuch was the flame of her holy affection, that fhe in- 
 treats Naomi not to intreat her ; Intreat me not to leave 
 thee, for whether thou goeft I will goe, where thou dye- 
 eft I will dye, and there will I be buried ; thy God ftiall 
 be my God, &c. 
 
 Object. May not wicked perfons favour, love, and re- Worldly men 
 sped Gods children? Did not Saul greatly refped: j^^^ '^^^^^^'"'^ 
 Samuel ; and for a while Herod, John the Baptift? Did people, 
 not Michol love King David, as well as did her brother 
 Jonathan ? yea did not David finde wonderfuU favour in 
 the eyes of a Philijiian Achaz ? 
 
 I anjwer. The nature and the grounds of the love of 
 naturall perfons to Gods children muft be rightly diftin- 
 guifhed : Gods children themfelves may and ought to love 
 each other, and others alfo, according to any naturall 
 and civill Relation ; yet onely Gods children can love Gods 
 children for the grace and Jpirit of God, which they fee 
 and finde in each other. 
 
 Thus as two Candles or 'Torches they fpiritually clofe 
 and embrace each other with heavenly affedtion, being 
 of one common heavenly nature together. Thus Coun-^^}^^°^^ 
 
 n 1 r ■ ■ r I children can 
 
 trey-men meetmg m itrange and loxxzx^rx nations prelentlyoniy love 
 know each other by their language, i^c. each other 
 
 Thus Brethren rejoyce to finde each other in 7?^^«^i? ^alllove'^"" 
 places, and to know themfelves the fons of one Father 
 and Mother. 
 
 Thus ¥ ellow-fpuldiers which ftick clofe each to other 
 in life and death, yea, although routed, difordered and fly- 
 ing, if poflible they can difcerne and know each other. 
 
 Obje£f. But did not holy David (who was a man ftrong Godschildren 
 in grace) did not he lay plots for the life of an holy man, jn^y possibly 
 noble and faithfuU Uriah? Did not Afah that holy Kingand™ruel 
 oi Judah, praftice falfe Imprifoning, in committing the each to other, 
 man of God to prifon, and that onely for his faithfulneffe 
 in reproving hirn from God? 
 
 T anfwer. 
 
(4o) 
 
 / anjwer. This fhews that both David and Afah at 
 this time were very fick, and David upon his recovery 
 laments his weaknejfe and wickednejfe and Blood-guiltinejfe, 
 
 PJal. SI, 
 
 „ , , 0ueji. But may not Gods children have iust caufe of 
 Gods people ^ .-L -, ' n- \ i ^ 
 
 in cafe may sy^QTcmng J harpnejje each to others r 
 
 be sharp each Yea doubtlelTe, for P^a/withftood even Peter himfelfe 
 ^nT David *° ^^^ ^^^^' ^^'^ ^^^ Church of Corinth muft put away and 
 sharply re- deliver the incejtuous perfon to the Devill ; though pro- 
 prov'd by iVa- jj^^jly yet deare, and a brother, according to that of Paul 
 
 to the TheJJalonians, yet count him not as an Enemie, but 
 
 admonifh him as a Brother. 
 
 In a way of Juftice, in a way oi Phyjtck, the deareft 
 
 friend or Brother may exercife much bitternejfe, though 
 
 with much Jweetnejfe of temper, and with much tender 
 
 melting and bemoaning of affection. 
 
 Thus in cafes have we feen mounfull violence ufed, to 
 blackest 3. wife or brother in fome kind of diftempers and dis- 
 
 tranfgressions traStions. 
 
 m the world g^^ ^j^^^^ q^^^ children fliall fo far degenerate, as to 
 purfue the life of each other, though it be with defire to 
 cover a fin, and to keep Gods name from being dishon- 
 ored (as in Davids cafe) it is a weakneffe, it is d^fickneffe, 
 which although it be not unto death, yet bringeth it 
 neer unto Deaths door, and made David cry out with bit- 
 terneffe of his foul, Deliver me from blood-guiltineffe O my 
 
 Thirdly. God, and my tongue fhallfing loud of thy right eoufneffe. 
 
 A third tryal of fpirituall health 2iX\dftrength is a com- 
 
 A compa.ss\o- paffionate and pitifull, melting-heart over the afflicted or 
 nate heart &- ■ r i i i X \. ■ ■ r , ■ 
 
 ven towards '^^^'''^^'^5 7^^' although our enemies, or enemies of their 
 enemies is a owne Salvation. 
 
 w!'^° Thus the Lord Jefus fighs for the hardneffe of the 
 
 heart of his Enemies : thus he weeps over Jerufalem that 
 
 was to kill him, and prayed for \i\%perfecutors and enemies. 
 
 Thus Jeremy powres forth his 5(?o^ and Rivers of 
 
 Lamentations for Jerufalem of old, as Cy^rj// for the latter. 
 
 Thus 
 
(41) 
 
 Thus Godi people are commanded to weep with them 
 
 that weep : And when any oppofe themfelves, wee ought 
 
 in meeknejfe and patience to bear it, as knowing their wo- 
 
 fuU and miferable bondage and Jlavery to Sathan : And 
 
 who knows whether it will pleafe God in infinite mercy 
 
 and companion to deliver them by vouchfafing repentance 2 Tim. 2. 26. 
 
 in Chrift Jefus, as he hath done to us ? 
 
 ObjeSl. But may not Gods children exceed and ouer- 
 grieve for others ? 
 
 Yea doubtlefle, and therefore God chideth Samuel for 
 
 over-grieving for Saul, becaufe God hath rejected him : 
 
 Gods children may as well exceed the bounds of griefs 
 
 as o? joy and an?er, and any kind of FaJTion or affeElion : ^°''^ people 
 u ^ •:. • rc\c\\a. • u^u J r. , mourn for 
 
 but It IS ever later to fall on the right hand of too much others. 
 
 mercy and compaffion^ then on the left of Anger, Wrath 
 
 and Cruelty. • 
 
 Hence David weeps over Jinners with Rivers of 'Tears, 
 becaufe they kept not Gods Law. Hence we are com- 
 manded to bear the burthens of others, and fo fulfill 
 Chrijts Law. All fin is a burthen, but efpecially to Gods 
 children, whether they commit it out of a dQctwed judg-^ 
 ment, and conjcience, or out of pajjion, and fudden flight 
 of temptation : Their Jins therefore (efpecially if fupe- 
 riours,) we mufl: cover, and with fhame, and forrow go 
 backward like Shem, and Japheth, as grieving, and un- 
 willing to behold their naktdnes. 
 
 Obj. But we are commanded not to fufFer Jin upon 
 our Brethren, but reprove them ? 
 
 / anfwer, then is the tongue a fit injtrument to reprove 
 others, when it is tuned by a grieved heart, that confiders, 
 and ponders it felf, as fubje6t to temptation, and fin, as 
 others, except mercy make the difference, and deliver 
 from temptation. 1, 
 
 Fourthly, it is a good evidence oifpirituall health, re- impartiall're- 
 fpecting others, when we endure not fin to lie upon proving a 
 them, or rather them to lie in the pit of fin, but en- GoX*^'eo "e 
 
 m . dea.vour 
 
(40 
 
 deavour to help them out by wife, and loving, and fea- 
 fonable reproof, and exhortation. 
 
 Hence Job endures not Jin in the wife of his Bozome, 
 but chargeth her with. Jolly for her impatient, & impious 
 counjell: Hence Daw'i/ fmites deeply his deareft Michol, 
 when fhe mocks at his holy zeal for the Lord, and his 
 worjhip. 
 
 Hence Chrijl Jejus fliarply reproves his faithfull fer- 
 vant and Apoftle Peter, and that only for (feeming) 
 loving, and affedlionate councell: Get thee behind me 
 Satan. 
 
 Again, as true love, and zeal for God, (when ftrong) 
 fpares not the deareft : fo neither doth it balk, or ftiun 
 the higheji. Thus deal Gods Prophets, even with Kings, 
 and Princes : Thus Samuel fpares not Saul, nor Nathan 
 Bold re^ra- •David, Eliab Ahab, nor John Baptijl Herod and his 
 vers for sin. ^ggy^^ even for thofe moft neer, and darling fins, which 
 were moft dangerous to touch, and meddle with. 
 
 ^•. How ftands fuch bold, and •ftiarp language, (as 
 fome of the Prophets ufed) with humble I)uty, Fear, and 
 Reverence, due unto fuperiours F 
 
 I anfwer, as true affeSiion ftands with plain, and fharp 
 reproof of dearejl, fo true humility in bold dealing on 
 Gods behalf, with the mo^Lfupream, and higheft. 
 
 Hence are Gods people alfo commanded not only to 
 reprove, but to feparate in cafe of finall obfiinacy in Jtn. 
 
 Obj. This courfe may feem to deftroy humane/oaV/j, 
 yea nature, and civillity out of the world. 
 Godlinefs I anfwer, it is true that Godlines, and ChriJlian affeSlion, 
 
 tiemOTebeau- ^""^ 2^^/ for God deftroys corrupt nature, and humanity, 
 tifuU. but otherwife Godlines fandlifieth, and diredeth nature, 
 
 and civility, in the fear of God. 
 5thly. Fifthly, it argues Jirength o? fpirituall life, and grace, 
 
 when a Soul is able to withftand, refift, and repell fuch 
 fins, unto which the opportunity of temptation follicites, 
 ^nd invites us. 
 
 Hence 
 
(43) 
 
 Hence holy Jqfeph, and David, are propounded to ns Joseph saDa- 
 for heavenly examples of power, and ftrength of grace, in '"^ adpii-able 
 refifting thofe moil, two plaufible temptations (to which [°^ptatj'^^^^^^^ 
 the wicked nature of man is fo prone, and Jubject :) the 
 one of luji to Women, when ftrongly and often foliclted 
 by his wanton Miftris : the other of revenge toward man, 
 when his bloody perjecutor Saul, feemed by Qod himfelf 
 to be delivered, and brought into his hand. 
 
 Obj. But David himfelf was conquer'd by uncleannes, 
 and A/a wreaks his wrath, upon the Very Jervant, and 
 Prophet of the moft High, and yet both David, and A/a 
 were thought to be Jtrong in grace, and power of Godli- 
 nes? 
 
 I anfwer, Gods champions are fometimes 'ftrong, and The fals of 
 fometimes weak, ftrong in fome things, weak in others, ^°^\°'^''w'^ 
 and (as the ftrongeft bodies') fubject to fpirituall ro/^j and end. 
 falls, and hurts, which are moft gracioufly recorded for 
 our comfort in o\xv falls, as well as the holy viSlories of 
 the Saints, to make us watchfull, and couragious. 
 
 Sixtly, in matters concerning others, it is a good ar- A Christian 
 gument of ftrength, of grace, when we can patiently, and ^^^''JPS of ^e- 
 thankfully bear a Reproof, and Admonition, when we can argument of 
 efteem a Reproof for our evill words, or ways, not as a ™"cji of 
 blow or ftroak on the Head, but as a fweet, and precious '^ ®^"'" 
 Ointment powred on us. 
 
 Hence the admirable patience, and meeknes of Hanna, 
 when Eli zealoufty, but uncharitably reproved 'her for 
 Drunkennes. Hence when Chrift Jefus moft ftiarply re- 
 proved Peter, and afterward Paul dealt feverely-with him 
 about diffembling in the matter of Communion ; We hear 
 not of the ieaft impatient, or bitter word to either, yea 
 when he was unjuftly charg'd, and that by Saints (Ad:. 1 1 ) 
 he patiently bears it, and returns a foft, and gentle an- 
 fwer, which turned their rauYmxirmg accufations into ]oy- 
 fnW fatisfaSlion, and thanfgiving. 
 
 But now the /corner, yea the godly being (weak) 
 
 reproved 
 
(44) 
 
 Gp(ig people feproved burft out in wrathi Thus not only Ahab 
 may possibly imprifons Micaiah, and Herod, John the Baptift, but AJa 
 reprooS' ^^^° claps up faft the reproving Prophet, and the beft of 
 Gods children are fubject to fuch fad dijlempers, when 
 either a miftake oi judgment, or a pang of pajjion finfully 
 hinders the receit and working of the Reproofs of the Al- 
 mighty, which are wholfom.e heavenly potions intended by 
 him the Father of mercies, for our good, who ever be 
 the cup, the vial, or injirument. 
 
 Obj. Many Philojophers by naturall wijdome, and many 
 
 Naturall ^^^ qIci^iu and morall men, out of the principles oi civillity and 
 domegoesfar, ,. , - . ' . . -r . ^ , .,;', 
 
 but not ft) far ?»or^«/)', and lometimes for lome private ends, will bear 
 
 as fpirituall. a Reproof with patience : And hence that of Solomon, re- 
 buke a wife »2««, and he will love thee : whence it may 
 feem that men by flrength of wijdome may receive in 
 love, and profit by a Reprehenfton. 
 
 I anfwer, Gods children (as well as naturall men) may 
 alfo a6t from Rules of Reajon, and, naturall wifedom, but 
 withall they ad from an higher ground, ^Lndprinciple, that 
 is they hear they fee Gods wife, and holy permitting hand 
 in the fouleft mouth ; So David acknowledgeth God in 
 Shimeis railing, and Hezekiah in Rabjheka his provocations^ 
 • and blafphemies. 
 
 2dly. Goi^j children by reproofs, by Jlanders, and r^- 
 fend Gods proaches, are fent to G^oij? .• So David as a figure of Chrifi 
 people unto e7"^aj-, and fo Mofes alfo, when the people in their war- 
 ° ' murings, reproached him, as the caufe or occafton of their 
 
 mijeries, he runs to God, and praies even for thofe un- 
 worthy, and unthankfull men. 
 
 Laftly, with reference to our walking- with others, it 
 is an argument of great ftrength of grace, when the glory 
 of the Lord and the falvation of Gods people is fo great, 
 and fo dear in our eyes, that we can wifh (upon Juppoft- 
 tion of them two) that we not onely loofe our temporall, 
 but our eternall fate and welfare: Hence thofe two 
 famous and wonderfullfpeeches of thofe two glorious ftars 
 
 Mofes 
 
(45) 
 
 Mofes and Paul : Blot me out of thy hok faith Mqfes : 
 And I could wifla to be accurfed from Chriji, faith Paul, 
 for IJraels fake. 
 
 Ob. But can fuch a wijh be lawfull though for the^a/« 
 and glory of Chrift, fince to be accurfed from Chriji can- 
 not be without fin againft Chrift ? 
 
 I anfwer : I will not difpute what accurfednefs or Jepa- 
 ration from Chrijt, that is, fome faying that Paa/ wifhed 
 onely a temporally and fome an eternall Jeparation from 
 Chrift : fome a Jeparation from y'^y and delight in the 
 prejence of Chrijt, but not from jhe puritie and holinefs 
 of Chrijt : But I fay, doubtlefs fo neer as any foul ap- 
 proacheth to thefe heavenly ro^/Vj of Mojes and /•««/, fo 
 neer comes h^ to the greateft Jtrength, and health, and 
 beautie of a Chrijtian life. 
 
 Oi^. But can any man now attain to fuch 3. Jtrength of 
 grace as this, fo to wifh ? 
 
 I anfwer : as it is in nature fo in grace, there are chil- DifFerent ma^ 
 dren 2iX^di young T!\&Xi {ox Jtrong men,) and there are o/^mfestationsof 
 and aged men in Chrijt : Again, as it is nature, fo in ;n his people. 
 grace ; there are differences of children, and differences of 
 young and aged men in Chrijt : every JJraelite had not 
 the ftrength of Samjon : nor every of Davids Souldiers 
 thQ Jtrength and valour of Davids "Worthies : yet fo neer 
 to thefe heavenly copies as we approach, the Jtronger we 
 are in the grace of God in Chrijt : And doubtlefs it can- 
 not be but it is in the defire of every true childe of God, 
 not onely to enjoy a prettie moderate health oi' Jpirituall 
 life, but to be as Jtrong in faith as Abraham, in meek- 
 nefs as MoJes, in patience as Ji?^, in affeSlion to Go^ as 
 David, and as zealous for the Zor^ and his ^/ory, as were 
 this bleffed pair of zealous fervants of the moft high, 
 Paul and MoJes. 
 
 I am 
 
(46) 
 
 Some means T Am now come (dear Love) to the third and laft 
 
 S^WtufeAas Jl ^^'^'^ pfopofed, which is fome few means of recover- 
 
 prefervatives. ing and prefervmg of Chrijlian health and cheerfulnefs, and 
 
 the preventing oi Jpirituall ficknejfes ■&xy&. dijeajes: In this I 
 
 fhali defire to be brief, left by too long a dijcourje I difcour- 
 
 age thy reading, and hinder thy ufe and improvement of it. 
 
 Firft then, holy conjideration of our ejlate, a deep and 
 
 Soul-exami- frequent exathination of oxxx fpirituall condition is an e.ii.- 
 
 nation a foul ^gllgj^j. means of Chrijlian health and temper: Thus 
 
 ritaall prefer- teacheth US the holy Spirit of God by Jeremie, Lam: i, 
 
 vation. l^gt us fearih and try our ways, and turn unto the Lord. 
 
 This fearching and examining of our ways in Gods 
 prefence is (as it were) a cafting up of our accounts be- 
 tween God and our fouls, wherein we truly verifier that 
 true faying. That often reckoning makes God and our 
 Jouls tme friends. 
 
 This dutie is hard, and therefore we muft often crie to 
 God with David, Pfal. 139. Search me O God, and try 
 my heart, and fee if there be any wicked way in me, and 
 lead me in the way everldfting. 
 
 This h.o\^ practice ought to be frequent, but then ef- 
 
 Affliction thepecially when the hand, and Rods of the Lord are upon 
 
 season of Ex- ug . For then (as loi faith) God fofteneth our Hearts, 
 
 amma ion. ^^^ ^^ ^^^ moft like then to be as the ground, mollified 
 
 upon a Thaw, fit to be broken up, or like the ground 
 
 moiftened with Jlorms, and Jhowers from Heaven, then 
 
 in fome hopeful! turn for the Lords moft gracious Jeed, 
 
 and heavenly planting. 
 
 2dly. Secondly, maintain an earneft longing, and endeavour 
 
 Christ Jesus ^o ^njoy Chrift lejus, who is our fouls life in every holy 
 
 his appoint- Ordinance, which, he hath appointed. If it be poflible 
 
 doubted"" (^^^^ *^^^ JatisfaSion to our confoiences, and doubts in 
 
 means of Gods prefence) let us never reft from being planted into 
 
 Christian j^g Yiolj fociety of Gods children, gathered into the order 
 
 chearfubefs. of Chrift Jejus, according to his moft holy will and T^es- 
 
 tament : Remembering that Chriftian health, grouth, and 
 
 flourijhing 
 
(47) 
 
 flourifhing, are promifed to the Trees planted in Jehovahs 
 houfe : And that the holy Ordinances are the Lords pro- 
 vijions, and foul meals, and Breajis which he hath gra- 
 cioufly appointed for his children, of A\ forts, and ages. 
 
 Efpecially be much in holy prayer, and fafting before player with 
 the Lord: this is an Ordinance of which neither Po/>i? nor fasting a most 
 Bevill could ever deprive a child of God: If it be poffi-^j'jt'^^^X'* 
 ble pra6lice this duty with others, however before the nance. 
 Lord in fecret ; remembring how frequent the children of 
 God in holj fcripture were in this duty. Daniel is an hea- 
 venly pattern : and fo is David, who wept and chaftifed 
 his foul with fajiing although he was reproached for it, 
 
 pfai. e^. 
 
 Our holy Bridegroom the Lord lejus, tels us that the 
 Bridegroom fhall be taken away, and then his fervants 
 faft .- as if he had expreffly named the times of the Anti- 
 chriftian bondage, wherein the followers of lefus, like the 
 blefled 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 fuch admirable ufe among 
 the Saints, that even in the firft, and pureft times of 
 Chriftianity, we read o? Chriftian y oak fellows, confenting 
 to 2.feparation from each other, for a time that they may 
 give themfelves to prayer, ^nd fafting, i. Cor : 7. 
 
 Obj. But fome fay fafting as it feems to be more 
 proper to the Old Teftament, fo feems it not fo ufefull 
 in the New Covenant, when more fpirituall worihip, and 
 Jpirituall joys feem more fuitable, andfeafonable. 
 
 I anfwer, all the former Scriptures declare it to be an Theexcellent 
 Ordinance of the New Teftament, as well as a prayer itfelf- and fLtfnT' 
 And for the ufe of it, it is moft admirable for thefepara- 
 ting, and abf trailing of the mind, and fpirit, from earthly 
 occafons, and comforts, for the devoting of the foul to 
 heavenly conftderation, and examination of our wayes, for 
 the pouring forth of prayers, and cries to God in the 
 
 many 
 
(48) 
 
 many great, and mighty Jiraights which Gods people pafle 
 
 through in this vale of tears, and Lamentation. And 
 
 indeed it is (as I may fay) the taking of afoul Jweat, of 
 
 foul purge for the avoiding and cleanfing out our fpiritu- 
 
 all Humours, and corruptions. 
 
 jj Thirdly, as ever we would preferve our Jpirituall 
 
 Spirituallta- health, let us carefully take heed of fpirituall colds and 
 
 king of cold. obftruStions : For as it is in the natural! man, a cold it felf 
 
 is a great dijiemper, and the ground and beginning of 
 
 others, when the warm Jtreams of blood, and Jpirits are 
 
 ftopt up, and obftructed : So is it, (and much more in 
 
 the Jpirituall) when our heavenly Jpirits are ftopt by 
 
 damp colds, and obJtruSlions of unneceflary frequenting of 
 
 coldjocieties, and places deftitute of the life of the Sun of 
 
 Righteoujnes Chrijt Jejus. 
 
 The Lord JeJus is a Chrijtians Garment : O let us keep 
 that blefled garment always clofe about us, and in all 
 places, and in all companies, and upon all occajions ex- 
 prefle the life, and power of Chrijt JeJus, longing, to 
 know, and to follow his blefled words, and examples in 
 life, and death. 
 Athlv Fourthly, take heed of Jpirituall Jurfets, that the feed- 
 
 ing too much upon the comforts of y oak fellows, children, 
 Gods " people ^^^'^^^5 fi^ofit, (though fweet, 'and wholfome as hony) turn 
 must watch not to bittemes, and loathing. 
 
 sfrfythii^ up- ^°'^^ children as travailers on the Land, as Paffengers 
 
 on worldly in ■xfhip, muft ufe this world, and all comforts of it, 
 
 comforts. ^j^]^ dead, and weaned, and mortified affections, as if they 
 
 ufed them not : If Riches, if Children, if Cattel, \f Friends, 
 
 if whatfoever increafe, let us watch that the Heart fly 
 
 not loofe upon them ; But as we ufe fait with raw and 
 
 frefh meats, let us ufe no worldly comfort without a fa- 
 
 voury i?emembrance, that thefe worldly Goods and com- 
 
 , forts are the common portion of the men of this perifli- 
 
 ing world, who muft perifli together with them. Let us 
 
 mufe upon their infufficiency to content, and fill our 
 
 Hearts 
 
(49) ■ 
 
 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 foon we know not. O let us therefor beg grace 
 from Heaven, that we may ufe earthly comforts as a Jiool 
 or ladder to help us upward to heavenly comforts, profit's, 
 pleafures, which are only true, and lafting, even eternal! 
 in God himfelf, when thefe Heavens, and earth are gone. 
 
 Fifthly, to maintain a fpirituall health and chearfulnefs e, 
 is of no fmall ufe (as Paul writes to Timothie) fometimes Thepower of 
 to help our cold flomacks with a little wine or ftrong '^''^'^'^ ^e*^/oves"Siat 
 of the hope of rkit joyes to come : Lay hold (faith Paul to are to come. 
 Timothie) of eternall life : and as the Souldier meditates 
 upon the glory of his viSiories : The fick pajfenger at 
 Sea upon his fweet refrefhings on fhore : the Traveller 
 upon his journeys end and comforts at his home : the La- 
 bourer and the Hireling on his wages, the Hufhandman on 
 his harveft : the Merchant on his gain : the woman in 
 travail, on her fruit : fo let us fometimes warm and re- 
 vive our cold hearts and fainting fpirits, with the afTured 
 hope of thofe viSlories^, thofe crowns, thofe harvefts, thofe 
 refre/hings and fruits, which never eye hath feen, 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 pleafeth God to give his fervants a tafte 
 in this life, yet the harveft, and the vintage are to come, 
 when they that suffer with Chrift Jefus fliall reign with 
 him, and thev that have fown in tears ftiall reap the,,.^"' y; 
 
 ' , . ■', /I r • • 1 1 • J3itter and 
 
 never endmg harveft ot mconceivable joyes. untoothsome 
 
 Sixthly, as it is in the reftoring of the body to health, things may 
 or in the preferving of it in an healthfull condition : it is ^^335^ °and 
 often neceffarie to ufe the help of /harp and bitter things, wholsome use 
 bitter pils, bitter potions, bitter medicines, fweatings, purg- *°^Gods peo- 
 ings, vomitings, blood-lettings, &c. So is it with our fouls, 
 and fpirits, arid prefervation of the health and chearful- 
 nefs of the fpirituall and the inner man. 
 
 o The 
 
• (5o) 
 
 Two sorts of The Jharp and Mtter ■ things which it pleafeth God to 
 bitter afflioti- ^^^^ ^^^ ^f ^^ ^hefe cafes are of two forts. 
 °°'' Firft, fuch as himfelf is pleafed to ufe towards us in 
 
 the way of his fatherly afflictions of all >r/J : on our 
 Jpirits, o.ur ^oi^Vj, our y oak-fellows, children, Jervants, cat- 
 1x1, goods, &c. out of which, yea alfo out of the injurious, 
 andjlanderous, and perfecuting dealing of others, yea and 
 out of our own Jins and failings his moft holy and infi- 
 nite wijdom, fetcheth all forts of cleanftng and purging, 
 yea and fometimes a cordiall and healing phyfick. 
 
 The fecond fort of fharp and bitter means are fuch, as 
 
 we voluntarily ufe and apply our felves unto our felves, 
 
 "for the Jlaying and the purging out of the Jiltby humours 
 
 and corruptions of pride, Jecuritie, uncleannejs, Jelf-love, 
 
 covetoujnejs, and what ever elfe remains behinde of the 
 
 body oi death in us. 
 
 The Scrip- It is true that the word of Ood, and all his holy Ordi- 
 
 ture the "ix-^^ nances, they are not only oi a feeding, and nouri/hing, but 
 
 sou?phydcI°^alfo of a purging, and cleanfing Nature, of a preferving, 
 
 and a rejloring Quality : and therefore out of thefe, we 
 
 muft take direction for all our fpifituall Remedies, againft 
 
 tSxoie foul diftempers, unto which our fpirituall, and inner 
 
 men are fubjed:. 
 
 Firft, then it is an wholfome though bitter pill, often to 
 
 ^' call to mind our many, our great, our known, our unknown 
 
 transgreffions againft the Lord as a Creatour, againft the 
 
 Lord as a father, againft the Lord as a. Redeemer, againft 
 
 Chrift Jefus, againft his holy Spirit, againft his Ordinances, 
 
 The remem- againft his Saints, againft our felves, &c. Yea t\\.efins and 
 
 sin^sMtter, yet Overall (Torra^/wKJ of our iVa/ar^j, callings, and conditions, 
 
 an -wholfome to which we yet are-fubjed:, and lye open, and without 
 
 P'^'" fupply of Grace, and ftrength from Heaven, we ftiall fall, 
 
 and tumble into, as well as the ftrongeft of Godsfervants, 
 
 of whofe wofull falls we read of in holy Scripture. 
 
 Obj. It is a part of the Lords New Covenant, that he 
 will forgive our fins, and remember our iniquities no more. 
 
 I anfwer. 
 
(50 
 
 I anfwer, unto all the promifes of all forts, (Ezek. 2^.) Godschildren 
 it pleafeth the Lord to adde this Gofpel Provifo ; For ^o™*^ *° '^^g 
 all this I will be fought unto faith the Lord, according fin. 
 to that moft holy diredlion, of the Lord Jefus, to pray- 
 daily, not only for daily Bread, but alfo for daily for give- 
 nes. 
 
 Obj. The Lord hath forgiven them already in Chrift, 
 what need to pray for forgiveneffe of them again. 
 
 / anfwer. We muft marke the Lords Ordinance, for all 
 this I will be fought unto .• Prayer and other fpirituall 
 Ordinances hath the Lord appointed for our fouls good, 
 as well as corporall meanes for our bodily comfort. 
 
 Hence the many examples of the fervants of God 
 throughout the whole Scripture, both before Jefus Chrift Godly forrow 
 and fince, David, Peter, Mary Magdalen, breaking forth "^^ 'but°sub- 
 into heavenly fhowres of godly teares. Hence the servient to 
 Pafchall Lambe, (the figure oiVhrift Jefus) was appoint- ^P'"'"*'! J°y- 
 ed by the Lord to be eaten with bitter herbs, implying 
 and teaching tnat Jefus Chrift himfelfe, his blood, pardon 
 oifin. Life and Salvation, and all the fpirituall and eter- 
 nallfweets that here below we finde in Chrift Jefus, they 
 have not their native and proper rellifh without the helpe 
 of fuch fharp and bitter hearbs. 
 
 What though therefore in Gods councel before the 
 world was, all his works of creation and redemption, voca- 
 tion, juftification, glorification are knowne to him and afted 
 by him ? I fay, in the moft inconceivable deep councels 
 of his will, according to which he worketh all things, Gods coun- 
 Ephef. 1 . 1 1 ? yet were it prefumptuous madneffe in us, ^^^ us from 
 and a tempting of the jealous eyes of the moft Sigh, to menes & eu- 
 negledl the wayes, and meanes, and paths of mercy for '^®*^°"''^- 
 Soul or Body, which his moft holy Wifedome out of infi- 
 nite Grace and goodneffe hath appointed to us ? 
 
 A fecond fharp and bitter pill to purge out fpirituall 
 corruption, is a due and ferious pondering of the nature, 
 of the juftice of the moft High; notwithftanding all the 
 
 infinite 
 
(50 
 
 Tiiedue con-infinite/a'^(?/»^ of the Ocean of his mercy, and notwith- 
 sideration offtanding all the colours znd pretences which we poor fin- 
 kanheivenly "^^^ invent to our felves, to hide from our eyes, the 
 thougli \Ai\.evgreatneJfe and dreadfulnejfe and terrours of it. 
 P^'^' Well therefore might Job fay: therefore am I troubled 
 
 at his prefence, and when I confider I am afraid of him; 
 and David, PJal. 119. My Flejh trembleth for fear of 
 thee, and I am afraid of thy judgements. 
 
 ObjeSl. But John faith, perfect love cafteth OMt fear. 
 I an/wer. The true love of God^ never cafteth out the 
 true feare of God, but only that which is falfe and coun- 
 terfeit, that which is the fear of a Beafi of Jlaves and 
 Devils. 
 
 Hence it is that the Spirit of the fear of the Lord was" 
 poured upon the Lord Jejus himfelf. 
 
 This feare is an holy awe or reverence proper to a 
 true and heavenly ingenuous child of God, even (firft 
 and chiefly) to Chriji J ejus, the elder Brother (in a fence) 
 of all the children of God. To cherifh \#iich holy fear 
 of God, let us caft our eyes upon the fiery flaft>es of his 
 {zY&re juflice revealed unto us in a three-fold time, the 
 time p aft, prejent, and to come. 
 
 For the time paft, how dreadfuU is that we finde of 
 The dread- the rejection and ejeSlion of fo many glorious heavenly 
 full rejection Spirits the Angels, tumbled down for their fin of Pride, 
 o e nge s ^^.^^^ ^j^g heighth of Heaven, and their glorious attend- 
 ance upon God, to the depth of Hell in horrible ftavery 
 to everlafting finnes and torments. 
 
 How dreadful! was that dolefuU Sentence upon the 
 
 The dreadfuU whole race o? mankinde, for the Sin of the firft root, our 
 
 fumankhKh" firft Parents in Paradice? How wonderfull thok Plagues 
 
 and Deftru5fions upon Pharaoh and the land of ^gypt, 
 
 ryy, J , for their oppreffing Gods people. 
 
 The destruo- , , /. V 1 \ 1 r r t< 11 •< , 
 
 tionot Egypt And (before that) how fearfuU and horrible was that 
 and Sodom, & ^ieftruSlion and burning up of Sodom, and Gomorrah and 
 world °*^ other Cities -with, fire and brimftone from Heaven ? 
 
 And 
 
iS3) 
 
 And (before both thefe) how wonderfully fearefuU and 
 univerfall was, the deftruSlion of the whole ixiorld, in 
 that choaking, and All-o'erwhelming7?oo^ or deluge. 
 
 How fearfull were the stroaks of Gods difpleafure Fearful! 
 upon his owne people of Ifrael, in their many jDcA''^^- GodftusLe 
 tions and Captivities'^ How fearfull the rejection of the upon israei. 
 ten Tribes wholly fwallowed up and loft for fo many ages 
 and generations ? 
 
 How lamentable were the deftructions (and efpeciall ^pon the 
 tha't by Titus and Vejpafion) of the holy City, that glori-Jescs and Je- 
 ous Jeru/akm, in the {laughter and captivity of 1 1 ooooo ''"'"'^'"• 
 thoufand Jewes, men, women and children ? 
 
 How fearfull was the' rejection of that whole Nation 
 of the Jewes, ever fince but a curje and ^.Jcorne to all the 
 reft of the Nations of the world to this day ? 
 
 And (above all) who can but tremble at the m^ixr/zW/upontheSon 
 flames oi Gods jujtice on that green and innocent tree, his of his love the 
 owne, and only begotten fon Chrijt Jejus, when he ftood ^"'"'^ •^^^"*- 
 furety in the room oifinners to va.'s^sjt Jatijf action for their 
 tranjgreflions ? 
 
 ObjeSI. Grant Gods juftice znd fierce wrath to be fo hot, 
 fo fiery and fearfull towards his enemies, yet, what need 
 his children fear his jufl:ice, fince that it is fatiffied and 
 his wrath appeafed towards his people, by the Juflerings 
 and blood^sjhed of Chrift JeJus. 
 
 I anjwer. It is fo evident, that although Chrift JeJus r^^ heavy & 
 his blood, hath quenched the fire of Gods eternal wrath AoM\x\\ 
 toward his people, and fweetened the bitter Cup of all stroaks of 
 i^xdi^nt Judgements and afflictions : yet for his Name and ous hand upon 
 Juftice fake in this world, Gods children have temporally Ws own peo- 
 felt the fearfull ftroks of his difpleafure, and judgment ^^^J^ 
 muft begin at the houfe of God. 
 
 Hence that dreadfuU blow of Gods righteous hand 
 upon our firft Parents Adam and Eve, caft out of Paradice 
 with their pofterity (even the whole race of mankind) not- 
 withftanding their belief in the promi/ed/eed of Chrift Jefus. 
 
 p Hence 
 
(54) 
 
 Hencf the heavy ftroakes upon Lot, upon Lots wife, 
 upon Mojes, upon Aaron, upon Sampjon, upon Eli, upon 
 David, upon Hezekiah, upon Joftah, &c. 
 
 ObjeSi. But fome may fay, Go^ fees no fin in e/acoi^, &:c. 
 
 / anfwer, Their calamities are Judgements, thaf is 
 righteous fentences of the moft high, Judgements, though 
 not eternall Judgements : thefe vindicate Gods name and 
 Juftice before an unrighteous world, and beare him wit- 
 neffe of his impartiality, even towards his owne children; 
 Godsholyend thefe humble and bring his people to repentance 'and 
 in his fore af- Qj^fg^jQjj and Quicken their pace, and their hearts, to 
 
 flictions upon ? - . ^ _• , ^ ' . 
 
 his people, watch agamlt future _/rKJ dina provocations. 
 
 Hence faith the Spirit of God exprefly, i.. Cor. ii. 
 For this caufe (that is for his childrens abufe oi the Lords 
 Supper) many are weak and_y?f^, and fome are falne ajleep; 
 God chaftifeth his own people, true chriftian Churches, 
 for the abufe of his holy Ordinances and appointments. 
 
 In the fecond place, let us caft our eyes abroad and 
 behold the direfull figns and tokens, of Gods fevere 
 Gods justice Juftice executed at this prefent in the world. How la- 
 the present'" mentably doe we fee before our eyes the daily and con- 
 forrows of all tinued efFedls of that firft wrath upon mankind, in fo 
 forts. x£i2.xvj Jorrows of all forts for the firfl tranfgreffion. 
 
 Let us confider of the great conftant reproach and 
 mifery over all the Nations of the World, by reafon of 
 Gods righteous Sentence in the divifion of fo many Tongues 
 and Languages. 
 
 O come and fee (faith David) what Dejolations {P/al. 
 46.) the Lord hath wrought in the Earth ? How many 
 hundred thoujands of men, women and children have of late 
 
 years been fwept awav in the world, by wars, famines and 
 The horrible ;^Y? K ^ ^ 1 ,J 
 
 desolations pejiiLences f 
 
 of late years. And fince we are commanded to weep with them that 
 weep ; O that our heads were fountains, and our eyes 
 rivers of waters, that wee might weep with Germany, 
 weep with Ireland, yea, weep day and night \iith.England 
 
 and 
 
iss) 
 
 and Scotland (to fpeake nothing of other remote Nations) 
 in laying againe and again to heart the ftroakes of Gods 
 moft righteous Judgements, in their moft fearful! flaughters 
 and dejolations. 
 
 The efFeds and marks of thefe moft dreadfull blowes, rpj^^ ^gj^^gy. 
 every eye is forced to fee but yet there are (orae ftroakes, M\tpaiuxa\\ 
 more fearfull and yet not eafily perceived ; fuch are the J"'^S®™®"'| 
 righteous judgements of God, giving up the Nations of tions. 
 the world to fo many horrible and blafphemous worjhips, 
 idolatries and fuperftitions. .To fpeak nothing of whole 
 Nations and Kingdomes, that know not at all the true and ~, ,. 
 living God, how cold and hard is that_y?o«e that lyes upon judgement 
 the mouth of that wonderfull grave of unbeliefe, wherein "pon the 
 the Nation of {Gods choice and love) the J ewes lye bu- ^^^^' 
 ried and o'rewhelmed to this day ? 
 
 Who can -but wonder and tremble at fo many hundreth 
 thoufand and millions of men given up for fo long a 
 time (in fo many and fo mighty flouriftiing Nations of ?^^® direful! 
 the world) I fay, given up to thofe two monftroufly be-Mahumata-° 
 witching Worftiifs of Mahumatijme and Antichriftianijme, "ism, and 
 the dire effects of Gods most righteous judgements upon ^"j^'"''™*'^" 
 the Eafterne and Weftterne profeflbrs of the knowledge 
 of God in Chrift Jefus ? 
 
 Adde to thefe that moft fearfull and deplorable cap- 
 tiv0 of the very Joules and confciences of Oods owne peo- ^'^® lamenta- 
 ple (for fo many hundred years) under falfe and fuper-of (Jods'^own 
 ftitious Worjhips. A righteous judgement, though not people to 
 fo eafily difcerned, yet in it felfe_ moft dreadfull, and ^"'J^gf'"^" 
 exceeding all the temporal! calamities in the world. 
 
 But (thirdly) from thefe two times of paft znd prejent, 
 let us caft our eyes on the third which is yet to come, 
 as Jure and wonderfull, will fhortly be thefe two moft 
 wonderfull and dreadfull downfals of thofe two fo mighty 
 Monarchies (fo great enemies to Chrift J ejus) the Turkijh 
 and the Popifli : according to the Prediction of the holy 
 Prophets. How fearfull the efujion of the Viols, in part 
 
 fulfilled, 
 
(56) 
 fulfilled, and yet to be powred forth in their feafon ? 
 Th d df 11 "^""^ "°* ^ ^^ wonderfuU is that mighty dejlruction of 
 and eternall the Nations Gog and Magog gathered as the /and of the 
 judgement Sea againft the camp of the/atnts of the holy Ciiy. 
 yet JO come. ^^^ ^^^ ^^^^ ^^ ^^^ ^^jj period and jinall Jentence of 
 
 the moft righteous Judge of the whole world) with what 
 horrours and terrours fhall thefe Heavens and Earth pafle 
 away ; this Earth with the works thereof being confumed 
 and burnt up ? How inconceivably direfull will the laft 
 eternall judgement be, when two worlds of men (the for- 
 mer deftroyed by water, and this by fire) fhall appeare, 
 before the moft glorious I'ribunall of the Son of God? 
 When all the moft Jecret fins fhall be brought to tryal, 
 and an account ftiall be given for every idle word? 
 
 who who can conceive the terrours of that thunder- 
 mgfentence \_Goe yee curjed into everlajling'fire, prepared 
 
 for the Devill and his Angels-, where the worm never dyes, 
 and the fire never goes out.'] 
 
 Object. But fome may fay. Can thefe fayings be any 
 other then a Parable or ftmilitude ? for is the Devill ca- 
 pable of any materiallfire ? fuch as now is grievous and 
 painfull to flejh and blood? 
 
 1 anfwer. Grant thefe fayings Parabolicall or ftmilitudes. 
 The Parables ^^ ^^'^ ^^^^ °^ Dives and Lazarus : yet what are Para- 
 of holy Scrip- ^/^j and and fmilitudes but Glaffes to reprefent ur^ us 
 helvenfy^^ker-^"^ niore plain and eafie wayes the holy truth and mind 
 
 nelsofTruth. of God? 
 
 The Kernell of tfuth is not the lefTe fweet though 
 
 wrapt up in the Jhels and husks ; Beyond all queftion 
 
 The worme therefore Chrifi: Jefus foretels moll fure and inconceive- 
 
 that never able plagues to all that know not God, and obey not his 
 
 fireftatnl glorious Gofpel : And by this tVorme that never dyes, 
 
 vergoes out. and tKis fire that never goes out, declares a torment to be 
 
 inflifted upon both men and devils which fhall be ex- 
 
 tream like fire which fhall be univerfall upon the whole 
 
 finfuU creature, no part exempted, which fhall be alfo 
 
 eternall. 
 
(57) 
 
 tternall, never dying, never ending, yet we may adore 
 Gods righteous judgements and (working out Salvation 
 with fear and trembling) make fure of a Jefus a Saviour 
 to deliver us" from the wrath that is to come. 
 
 In the next place (my deare Love) let us downe to- 
 gether by the steps of holy meditation into the valley of the „, 
 fliadow oi Deatji. It is of excellent ufe to walke often tion of death, 
 into Golgotha, and to view the rotten Jkuls of fo many 
 innumerable thoufands of millions of millions of men 
 and women, like our felves, gone, gone forever from 
 this life and being (as if they never had life nor being) 
 as the fwift Ships, as the Weavers fliuttle, as an arrow, 
 as the lightning through the aire, &c. 
 
 It is not unprofitable to rem(§mber the faces of fuch 
 whom we knew, with whom we had fweet acquaintance, 
 fweet fociety, with whom we have familiarly eaten and 
 lodged, but now growne loathjome, ugly, terrible, even to 
 their deareft, fince they fell into the jawes of death, the 
 King o? terrors. 
 
 And yet they are but gone before us, in the path all 
 flejh muft tread: How then fhould we make fure, and 
 infinitely much of a Saviour, who delivers us from the 
 power, and bitternejfe of Death, and Grave, and Hell, who 
 is a rejurrection and life unto us, and will raife up and 
 make our bodies glorious, like his glorious Body, when 
 he ftiall fhortly appear in glory. 
 
 It is further of great and fweet life againfl: the bitter- 
 nejfe of Death, and againft the bitter fweet delufions of this 
 world daily to thinke each day our laft, the day of our 
 laft farewell, the day of the fplitting of this vejfell, the 
 breaking of this buble, the quenching of this Candle, and 
 of our paffage into the land of Darknejfe, never more to 
 behold a fparke oi light untill the Heavens be no more. 
 
 Thofe three uncertainties of that moft certain blow, to „ ... 
 wit, of the Time when, the Flace where, the Manner how uncertainties, 
 it fhall come upon us, and dafh our Earthern Pitcher all 
 
 q to 
 
(S8) 
 
 to pieces, I fay the confideration of these three, fhould 
 be, a threefold cord to bind us faft to an holy watchfulnejf 
 for our departures^ and ^ Jpur to quicken us to abound- 
 Meditations z.ntfaithfulnej[/i in doing ?ind.Xuffenng for the Lord Midi: his 
 of death pow- (7^^^^ it fl^ou,ld draw up our minds -antO' heavenly, ob- 
 jnany hea- i^'^-^j ^^^ looscn US from the vexing vanities of this vaine 
 venly ym^o-puffe of this prefent finfuU life. 
 
 '®'' Qh how weaned,, how fober, how temperate, how mor- 
 
 tified fhould; our Jpirits., our affeSthns,. our deftres be, 
 when vve remember that we are but ftrangers, converfe 
 ■^'xxh. ftrange companiesy dwel in flrange houfes, lodge in 
 ftrange beds and know not whether this day, this night 
 fhall be our fiiiall change of this flrange place for one 
 f^r flrapger,, darke and ^lefuU-, except enlightened by 
 the Death and Lifi of the Son of God, 
 
 How contented, fhould we be with any Pittance, any Al- 
 lowance oi Bread, oi Cloaths, oi Friend/hip, oiRefpeSi, &cc.? 
 How thankfull unto God, unto man fhould we poor 
 ftrangers be for the leaft crum, or drop, or rag, vouchfaf d 
 unto us, when we remember we are but ftrangers in an 
 Im, but pafTengers in a Ship, and though we dreame of 
 long Summer dayes, yet our very life and being is but a 
 fwift ikortpajfage from the bank oi time to the other fide 
 ojr Banck of a. doleful! eternity ? 
 
 How patient fhould our minds and. bodies be under the 
 
 croffing, difappointing hand of our all-powerfuU Maker, 
 
 of our moft gracious Father, •vih.Qn we remember that 
 
 this is the. ikort Jpan of o}xr purging znd fitting for an eter- 
 
 nall Glory, and, that wKen we mq judged we are chajienedoi 
 
 the Lord, that we fhould not be condemned with the world ? 
 
 How q^iiedy (without the Jwellings of revenge, and 
 
 wrath) fhould, we bear the daily injuries, reproaches, per- 
 
 Jecutings, &c from the hand$ of men, who pafle away 
 
 and wither (it may be before night) like grap, or as the 
 
 Jmoflke on the chimnies. top, and their love and hatred 
 
 fh^U qfiickly perifh? 
 
 Yea, 
 
(59). 
 
 Yea, how bufie, how diligent, how Jolicitous ftiould we 
 be (like Jirangers upon a ftrange Coajl) waiting for a 
 winde or pajfage) to get difpatched what we have to doe 
 before wee hear that finall call. Away, Away, let us be 
 gone from hence, &c. 
 
 How fhould we ply to get aboard that which will 
 pafle, and turne to bleffed account in our own countrey ? 
 
 How fhould we over-look and defpife this worlds 
 trajh which (as the holy woman going to be burnt for 
 Chrift faid of money) will not pafle in Heaven ? 
 
 How zealous for the true God, the true Chrift, his 
 praife, his truth, his worjhip, how faithfull in an humble 
 witnefle againfl; the lyes and cozening delufions of the 
 Father of lyes, though guilded o're with truth, and that 
 Cq the hands of the highefl: or holyefl upon the Earth ? 
 
 How frequent, how conftant (like Chrift Jejus our 
 Founder and Example') in doing good (efpecially to the 
 Souls) of all men, efpecially to the Houjehold of Faith, 
 yea even to our enemies, when we remember that this 
 is our feed time, of which every minute is precious, and 
 that as our /owing is, muft be our eternall Harveft : for 
 fo fayeth the Spirit by Paul to the Galathians : He that 
 Joweth to the flejh, Jhall of the flejh reap corruption or rotten- 
 nejfe, and he that fow'eth to the Spirit, Jhall of the Spirit 
 reap life everlajiing. 
 
 FINIS, 
 

 i»»ji *■•« .—rfy-jn*