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

My Dearest Love and Companion in this Vale of Tears.

The true use of sicknesse.

Thy late sudden and dangerous Sicknesse, and the Lords most gracious and speedy raising thee up from the gates and jawes of Death: as they were wonderfull in thine own, and others eyes, so I hope, and earnestly desire, they may be ever in our thoughts, as a warning from Heaven to make ready for a sudden call to be gone from hence: to live the rest of our short uncertaine span, more as strangers, longing and breathing after another Home and Country; To cast off our great cares and fears and desires and joyes about this Candle of this vaine life, that is so soon blowne out, and to trust in the living God, of whose wonderfull power and mercy thou hast had so much and so late experience, which must make thee sing with David (Psal. 103.) Blesse the Lord O my Soul, and all that is within me blesse his holy Name: Blesse the Lord, O my Soul, and forget not all his benefits, who forgiveth all thy sins, and healeth thine infirmities: who redeemeth thy life from destruction, and crowneth thee with mercy and loving kindnesse.

My dear Love, since it pleaseth the Lord so to dispose of me, and of my affairs at present, that I cannot often see thee, I desire often to send to thee. I now send thee that which I know will be sweeter to thee then the Honey and the Honey-combe, and stronger refreshment then the strongest wines or waters, and of more value then if every line and letter were thousands of gold and silver. Hezekiah upon his recovery from his sicknesse, made a writing (Isai. 38.) as an everlasting monument of his praise unto God, and as a Goad or spur to himselfe and others in the wayes of godlinesse for the future.

Thy holy and humble desires are strong, but I know thy writing is slow, and that thou wilt gladly accept of this my poore helpe, which with humble thankefulnesse and praise to the Lord, I humbly tender to his holy service, and thine in him.

The outward and inner man.

I send thee (though in Winter) an handfull of flowers made up in a little Posey, for thy dear selfe, and our dear children, to look and smell on, when I as the grasse of the field shall be gone, and withered.

Wee know how it pleaseth the spirit of God to distinguish between the outward and the inner man, 2 Cor. 4. [Though our outward man perish; yet our inner is renewed day by day:] It hath pleased the most high to cast downe thy outward man, and againe graciously to lift him up, and thereby to teach us both, to examine and try the health, and strength, and welfare of the inner.

I will not now enter upon the Disputes about that question, what is the Inner-man, whether Christ himselfe, as some say, or an Image or likenesse of Christ Jesus, as others say. That is a Candle or Torch to me, which is written Ephes. 3. That Christ may dwell in your Hearts by faith: unto which agrees that of the first of John: As many as received him, that is received Christ Jesus into the house of their hearts to dwell there by believing and obeying of him, they are borne of the Spirit, and are the Sons of God.

What the inner-man is.

Subject to many distempers.

This Inner man, this new-man (which after God is created in holinesse and righteousnesse) I say, this Inner-man hath his tempers and distempers, his health and sicknesse, as well as this outward-man this body of Clay.

Hence we hear so often mentioned, the renewing of the inward-man, the growing and increasing of Faith and Love, and other breathings of Gods Spirit: the losse (that is in a measure,) of the Ephesians first love. Hence the many falls of the Lords best Servants, recorded in Scripture, and the sleep of the Spouse of Christ Jesus, although her heart wake in the truth of marriage-love, which can never wholly dye in her and be extinguished.

A threefold person in Gods children

The holy Scripture mentioneth a three-fold person in all that are borne againe, First, the body of Flesh and clay, this outward naturall being, which must be dissolved and dye, then rise againe to Glory.

The second is the body of corruption, or old man, which being deadly wounded by the Son of God alreadie in all that are his, shall shortly give up the ghost, and rot, and never rise again.

The third is this holy, heavenly inner man, of whose health and daily renewing I now discourse, who is born of an immortall seed, and therefore can no more die then Christ himself: Rom. 6.

A spirituall cheerfull temper.

Now as this outward man desires not onely life, and being, but also health and cheerfulness in all the living motions and actions thereof: So, (and much more ten thousand fold) requires the inward and spirituall man, an healthfull and cheerfull temper. For as the Lord loveth a cheerfull giver: So loves he also a cheerfull Preacher, a chearfull hearer, a chearfull prayer, and a chearfull sufferer for his Name sake: He loves that the shoes of preparation be on our feet ready to run (all wayes and weathers) the paths of his Commandments: That like a vessel our leaks be stopt, and our whole soul be ready in an holy trim, and tightness, for all his holy employments of us in the greatest tempests: that like heavenly souldiers, our Arms be fixt, or like an Instrument, the strings of our affections and parts be all in tune, to make heavenly musick in the holy ears of our heavenly Lord and King.

Tis true, as it is between a loving couple, (and as it was in the Church at Ephesus) it is not easie to keep in the first flame of Love, fresh and equall, although the fire of the truth and sinceritie of marriage love never die, or be extinguished.

Spirituall distempers.

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

Tis true, that sometimes corruption and Satan surprize and carry away the strongest champions of Christ Jesus, as slaves and captives for a time, untill Christ Jesus rescue, redeem and ransome, by giving repentance unto his Israel, as he did to David, Peter, &c. as Abraham rescued Lot, and as David recovered all his precious captives, led slaves away from Ziklag.

I am far therefore from passing the sentence of death upon the least of the little ones of Jesus, (notwithstanding their spirituall weaknes, and sicknesses) in whom the least spark or breathing of the spirit of Life can be discerned.

And I desire to see and lament the spirituall sicknesses, and diseases of mine own and others Spirits, which yet are not unto death (as Christ Jesus spake of Lazarus) but for the glory of God, in the fall and rising of his servants.

Distinction between spirituall death, spirituall sickness and spirituall weakness

Yea as Paul distinguisheth of Gods afflicting hand on his Saints at Corinth, so must I distinguish, between these three, death, sicknes and weakness: Every sicknes of Gods Children is not a death, for the inner man cannot die, no more then Christ himself. Rom: 6.

Again, every weaknes is not a sicknes, for some are weak, little ones in the knowledge and love of Christ, while others are grown to be strong and aged in Christ Jesus; Yea, the strongest and oldest Souldiers of Christ Jesus, who have not thought their dearest Heartblood to dear for such a Lord and Master, have yet been troubled with some weaknes, and fits of spirituall distempers: Weaknes in their Eyes is not discerning aright the mind of Christ Jesus, weaknes in their hands, and Feet, hindring their spirituall chearfulnes, and activity in Christs wayes, which weaknesses yet have not brought them to a down right halting in Christianity.

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

The Heads of this Discourse

First, what are the Arguments of that measure of spirituall life in Christ, which yet may stand with great spirituall weaknesses and diseases.

2ly. What is the measure of the grace of Christ Jesus, which may be called the health, and chearfull temper, and disposition of the inner man.

3dly. What are those spiritual preservatives, which may keep the Soul in an healthful temper, free from spirituall sicknesses and distempers.

In these Examinations I professe two things: First not to oppresse thy thoughts and memory, with any long discourse, intending only to send thee after thy sicknes, a little posey fit and easie for thy meditation, and refreshing.

2ly. All my Flowers shall be some choice example, or speech of some son or daughter of God, pickt out from the Garden of the holy Scriptures for our spiritually refreshing and consolation.

I begin therefore with such trialls and arguments as declare, the true life of the inner man, notwithstanding spirituall weaknes, sicknes, and distempers.

The weakest of Gods children cry unto God as to a Father.

First then when the Spirit of the Lord in 1 Job. 2. describeth the severall Ages and grouths of this inward man (to wit a child, a strong man, and an old man) it pleasath him to describe the young or little one by this difference, that [He knows the Father] to wit, that he knows the Lord so, as to look upon him (in his measure) as to a Father, that he fears him, loves him, obeys him, and calls upon him as on a Father: according to that of Gal: 4. Because you are sons, he hath sent forth the spirit of his Son crying in your Hearts Abba Father: Father pardon me, Father help me, Father give me, &c.

Obj.

But may not the Hypocrites call upon God, (and sometime more boldly then Gods little ones,) Lord Lord, Almighty and most mercifull Father, &c.

An.

I answer, an Hypocrite hath many Lords, and many Fathers, besides, and joyned with their (pretended) heavenly Father. Whereas Gods little ones cry out, (Isa. 63.) Doubtles thou art our Father, though Abraham be ignorant of us, as if they had said: Thou art our only Father, above all Fathers, &c.

False calling upon God as upon a Father

2ly. The Hypocrite saies Lord, Lord, but cares for no more of the will of the Lord then may serve his own turne: But a child of God declares his child like submission, to an heavenly Fathers will in all things, according to the difference proposed by the Lord Jesus, (Mat: 7.) Not every one that saith unto me Lord, Lord, but he that doth the wil of my Father which is in Heaven: The difference lies not in the words, but in the Heart, in the upright submission of a child of God, to all that he believes to be the will and pleasure of his heavenly Father.

2 Argum: Gods children long for more and more knowledge of God.

For a second triall therefore: Where spirituall life is (notwithstanding weaknes or distempers) there is always a professed willingnesse to get more and more knowledg of this heavenly Father, of his name, of his works, of his word, of his Christ, of his Spirit, his Saints, and Ordinances.

Hence Beleevers in Jesus, both Men and Women, are called Disciples, or Scholars of Christ Jesus, professing continually to learn more and more of this heavenly teacher. Hence his Disciples or Scholars petition to Christ Jesus, Lord teach us to pray: Lord increase our Faith, &c.

Hence they ask him many Questions, and are by little and little instructed, though for a while they were ignorant of the mystery of his Death, and Resurrection.

Obj.

But may not an Hypocrite desire to know more and more of God, of Christ, &c.

Ans.

I answer, although an Hypocrite out of an itching desire, of knowledg, of novelty, and out of self love, to make use of so much of God, and of Christ, as may serve his own ends, may desire, and attain, and professe, and preach much of God and Christ, yet will he pick and choose as Saul did, while David and all Gods children uprightly desire to have respect to all the Commandements of God in Christ Jesus.

2

Again, the obedience of Hypocrites is but the task of a slave, or Hireling, when the obedience of a child of God, is that of a dutifull child to his Father, or an endeared Wife to her Husband, not caused by terrour or wages, but hearty Reverence and Affection.

Arg. 3. Gods children hunger and thirst after Gods Word.

Hence follows a third triall of spirituall life, (though accompanied with much weaknes,) to wit a vehement hunger and longing after the Ordinance of the word preached: Hence that similitude by Peter. As New born Babes desire the sincere milk of the word, that you may grow thereby, 1. Pet: 2.

Obj.

But may not Hypocrits and counterfeits, both affectionately hear and preach, &c?

Ans.

Gods word in Gods way.

Cant 1.

I answer, no question, but false worshippers, and false Christians may easily satisfie themselves, and stop the mouths of their consciences, with any formal performance of a Sermon by an houre-glasse, or other traditions, or customes of Fathers, or the times. But a child of God desires to be as well carefull (according to his sight, for the true Mothers-Breast, (a true Ministrie) as for a Womans Milk, the opening of the word by any in any way, &c. And therefore cries the Spouse to Christ Jesus: Oh thou whom my soul loveth, shew me where thou feedest, for why should I be as one that turns aside to the flocks of thy companions.

2ly. A true child of God (though weak) looks chiefly at God, and Christ, himself in the Ministry, and dispensation of the word, and therefore saith (Cant: 1.) Let Him kisse me with the kisses of his mouth, for his love is better then wine.

True hunger after Gods word.

3. While the Hypocrites find their natural delight in the word, as in musick, while yet they obey not: The child of God comes to the breasts of the Church, as a child hangs upon the Mothers Breast, not only for the delight of sucking, but out of a vehement painfull longing, to have its soul satisfied, and its strength of spirituall life and grace increased in the ways of God: according to that in 1. Pet. 2. [That you may grow thereby.]

True desire in all Gods people.

A 4th. Argument of the life of the inner man, (though in much weaknes, or sicknes, is a true and unfained desire, to do that which it finds it cannot do, but falls short in doing or suffering the will of God: So Nehemiah pleads with God, from the uprightnes of their hearts, that they desired to fear his Name, when a soul can say uprightly in Gods presence, I desire, that is, unfainedly longing to know his will, although I am much ignorant, I desire to believe, though I find an unbelieving heart, I desire to be willing and able to suffer, though I find much fearfulnesse, &c.

Ob. May not an Hypocrite desire to know and love God, &c.

Difference between the true and false desire.

God must be chosen for himself.

I answer, an Hypocrite may desire to know so much of God, and to have so much of his grace, and so much of his power against some sins, as may serve to save his soul, when he sees he cannot be saved without it: But a child of God, only can desire God for himself, and desire to be like unto God in his holy Nature, and to have every thought brought under the obedience of Christ Jesus.

Hence though an Hypocrite may weep as Esau and Saul, and others have done, yet a true child of God can only in truth cry out, with the Father, of the possessed child in an humble sence of his own weaknes, and spirituall poverty, Lord I believe, help thou my unbelief, that is, help me against my unbelief, against my passions, against my uncleanesse, against my pride, against my covetousnes, &c.

Gods children cannot live in known sin without strugling & mourning.

A 5th: triall of a true life (though in weaknes, or sicknes) is a constant resisting and fighting against all known sin, as sin. He that is born of God, (1. John 5.) keepeth himself that the evill one toucheth him not, unles he be suddenly surprised, or violently forced, by mighty temptations, or cousoned and deceived by the deceitfulnesse of sin, he can no more willingly touch it, then fire or poison, or the Devill himself.

Hence is there a continuall war between the flesh and the Spirit, Gal: 5. The law of the mind, wars against the law of the members; The New-man against the old, &c. For instance, although good Jacob was overcome by his Mothers powerful perswasion, yet suspecting a sin he first strugled against it, my Father saith he, will feel me, and I shall bring a curse instead of a Blessing.

Obj.

No hypocrite can fight against sin as sin.

But may not an Hypocrite resist temptation, and fight against sin? I answer, No, not against sin as sin, but as it is dangerous and hurtful to soul, to body, to purse, to credit. So Balaam (I conceive in earnest) refused Balacks mony, and would not sin for an house full of gold and silver, when as yet he loved that sin of cursing Gods people, and the wages of it.

2ly. An Hypocrite cannot resist the sin of Hypocrisie, and other darling sins: but a child of God with David (Psal: 139.) begs of God to search him, that is to help him against Hypocrisie it self, and every false way, and to lead him in the way everlasting.

A true childe of God tender of Gods name.

Sixtly, a child of God though overwhelmed with many weaknesses or temptations, yet he cannot possibly be brought to an ill opinion or thought of God, but is always ready to take his part, to speak well of him, and endures not, with a quiet mind, to hear his name dishonored: Hence Job in his great passions and cursings, could not be brought (no not by his wife) to speak ill of God: but although he complained much of his own affliction, and stood to his uprightness, against the charge of Hypocrisie, yet still he magnifies the name of his God in all his discourses, and professeth to trust in him, although his God should kill him.

Instances of Samson and Jehosaphat.

Hence Samson, though carried away first by a Philistian wife, and then by a Philistian whore, yet can he not be carried away so from the God of Israel, but that still he acknowledgeth his high and holy hand in his victories and deliverances, and accordingly poures forth his soul to him for grace and assistance. And hence good Jehosaphat though very strongly carried away with the flatterie of the idolatrous King of Israel, yet he endures not to hear the name of his God smitten through the sides of his servant the Prophet Micaiah, but plainly (though weakly) takes part with his God and his Prophet, against the King of Israel, and all his Priests and Courtiers, saying, Let not the King say so.

Obj. May not Balaam and other hypocrites pretend the name of God and Christ, be preachers of him, call out devils, and in Christs name do many wonderfull things?

I answer: Hypocrites use the name of God onely as Jehu did, for a stirrup to get up into the sadle of their own Names and Honours, or as a commodity to get something by it, as an hireling (of whom the Lord Jesus speaks John 10.) that serves God for wages, and while he cries, let the Lord be glorified, (Isa. 66.) he persecutes his servants, but a child of God cannot be brought except by surprisall for a time, to prefer his name before Gods, but upon cool thoughts, is seriously willing to be trodden in the dust, and to be cast out, that the name of God alone may be exalted, and glorified, as David after the causing of the name of God to be blasphemed.

A true childe of God is patient under the rod of his Heavenly Father.

A 7th. Argument of the true life of grace (though in much weaknes or sicknes,) I observe to be an humble acknowledgment of, and a submitting unto the correcting and afflicting hand of God, in sicknesses, crosses, losses, &c.

This admirably appears in old Ely, who though he were a bad Father to his own sons, in suffering them unpunished (though not unreproved) in their outragious transgressions: Yet was he at the same time a good son to God, his heavenly Father, in giving that heavenly and submissive answer to that fearfull threatening sent from the Lord by Samuel against him, saying, It is the Lord, let him do what seemeth him good.

Ob: But did not Pharaoh acknowledg, and the Philistines acknowledg Gods hand in smiting them, did not Ahab humble himself, Pharaoh sues unto God by Moses, the Philistins send a trespasse offering, and Ahab humbles himself by fasting, &c.

1. The enemies of God, and flatterers cannot submit to God as to a Father.

I answer, a Saul, a Pharaoh, &c. if it were in their choice, would not submit to the Lord at all, and when they do acknowledge and submit, they are forced to it, by Gods powerfull hand, whom yet they look at as a conqueror of Julian said of Christ Jesus, and Jaolor or executioner, not as a Father, with a child like submission, as appears by Pharaoh, the Philistines, Ahab, and many more wofull instances, when the hand of God is removed, &c.

Whereas a true child of God desires, as to acknowledge his Fathers hand correcting his righteously, because he hath deserved it, so also graciously and faithfully, because he hopes God aims at his good, as a Father doth at a childs, in giving him fatherly correction, bitter Pills and Phisick.

Gods children less grieve for their own affliction, then for Gods displeasure.

And therefore (2ly:) as when the Lord strikes an Hypocrite, he either runs from him as a strange child stricken by another man, or flies against him in murmuring, or howls out for anguish as a Dog, (Hos: 7.) They howl upon their Beds: So contrarily the true child of God truly desires to run to his heavenly Father, and it as well, yea infinitely more grieved, for the anger, and displeasure of the Lord, as for his own smart and affliction.

3ly. The Hypocrite if he might have his own choice, had rather be rid of his pain than his sin, and therefore when his pain is over, he returns with the Dog to his Vomit: But a true child of God, truly (though weakly) desires to see, and abhor, and slay his dearest sins, because he knows they are but flattering traytors and guilded poysons: Hence Job cries out in the midst of all his weaknesses and passions, Oh teach me wherein I have offended.

Gods children joyn with Gods rod against themselves.

In a word, the Lord is fain to force affliction upon an Hypocrite, as men force down a drench into the throat of an Horse, but a true child of God, (if under Gods rod,) desires to joyn with the Lords hand, and the Lords ends, as a child of some understanding is willing to have its wormes killed, and therefore strives (willingly, unwillingly) to swallow down the bitter aloes, or other bitter medicine.

An 8th: Triall of true life, (though in weaknes) is a true (though faint) willingnes and inclination to enjoy more and more of Christ Jesus, in the society of his Saints, after his own appointment, although with hardship and difficulty attained unto.

Gods people long after Gods true worship in Christ Jesus.

Hence the Spouse was both asleep, and awake, toward Christ Jesus: Cant: 5. She was willing, and unwilling to rise to open to Christ Jesus: Hence she thinks she hears her Husbands voice: It is the voice of my Beloved: She thinks Christ is knocking at the door of her heart, and will, in such and such arguments, in such and such Scriptures, in such and such professions, and professours, in such and such their suffrings, &c.

Obj. May it not possibly be that the true children of God, not only may neglect, but even deny the Ordinances of Christ Jesus, appointed and practised in his first Churches.

Gods people both awake & asleep as to Christ Jesus.

I answer, Gods Israel and people under the Gospel, may as possibly be spirituall slaves and captives to Egypt and Babylon spirituall, as Israel of old was to Babell, literall and materiall, in respect of the worshipping of God, according to the appointment of Christ Jesus.

In respect of false worship, Gods Israel may be a slave, and asleep, and yet awake, and free, in true inclinations and desires, willing (though mixt with sleepy unwillingnes) to be at any pains and cost, to enjoy her souls beloved Christ Jesus, in his own appointments.

Hence such expressions with sighs and tears, if I were perswaded of Gods will, if I were perswaded of the necessity of such public ordinances and formes.

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

Hence others expressions, if I were perswaded of such and such ordinances, that such a people, or such a people were in the true way of enjoying Christ Jesus, how joyfully should I joyn with them?

Hence holy David, though not so thoroughly awaked, to enjoy the Ark and presence of God, he and all Israel brings up the Ark of God with rejoycing, though not after the Lords due order, which caused his holy jealousie to send that perez Uzza that breach of Uzzah amongst them.

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

It is in the heavenly as in the earthly marriage, there are degrees of marriage affection, and yet all true: The affections of some are more lively and strong, of some more dull and weak: When yet the truth and life appears in a true and longing desire to enjoy the Lord Jesus, in what way soever, himself is pleased to appoint, and to turn from the bed and bozome, (that is the worships) of all false Christs, and strangers.

Gods children have no peace in sin unrepented of.

A 9th. discovery of true spirituall life, in weaknes, I find to be a painfull and a restles mind, in temptations to sin, in yeelding to sin, and lying in sin, the breach not being made up with the Lord in humble confession and suit for mercy, in the blood of a Saviour. This was Davids painfull case in his silence, Psal. 32. When I kept silence my bones waxed old, through my roaring all the Day.

So that as a Fish out of the water (its element) as a bone broak or disjoynted, is the troubled mind of a child of God, upon his discovered or but (strongly) suspected, sinfull way or practice.

Obj. May not Hypocrites be troubled in the sence of Gods displeasure for sin, as Saul, Ahab, and Judas, &c.

Only Gods people can truly desire peace with God.

I answer, an Hypocrite like some Traytor or murtherer, may desire a pardon from the King of Kings, whose person he hates, so did Saul and Ahab, and so may any dissembler for his own ends of peace and safety, &c. But Gods children, and they only grieve at Gods displeasure and grievance. Only a true Wife and Spouse of Christ Jesus can grieve and mourn for the displeased absence of Christ Jesus, and cries out in humble bitterness of soul, saw ye him whom my soul loveth?

Two sorts of Gods people enquiring & longing after Christ Jesus.

The liking of Gods gracious Spirit in others, a true Argument of the same Spirit in ourselves.

A 10th. triall of the true life of the inner man, (though weak and sickly,) is a discerning, and liking, and secret wishing that beauty and shining of the grace of Christ Jesus, which appears in others of Gods Children, and which we see wanting in our selves. Thus were there a sort of Gods children, which could see beauty and excellency in those which so affectionately inquired after Christ Jesus, in his visible worship, and the severall parts thereof, although themselves were not so zealously affected. Thus therefore say they: O thou the fairest of Women, (an acknowledgment of heavenly grace and beauty, and they also enquire, and desire to see that beauty of Christ Jesus, which the other Saints so praised. And in Cant: 6. they say, whither is thy Beloved gone, oh thou fairest among Women, that we may seek him with thee: Hence many of Gods dear Saints in Qu: Maries time, and other bloody days, in our own and other countries, have praised God for, and have been ravished with the beauties of the heavenly love and zeal, and patience in others of Gods servants, which they have seen wanting in themselves: And thus, (whatever be our weaknesses) it must needs argue a life of grace, when we can view the lives and deaths of the blessed martyrs, or witnesses of Christ Jesus, (either in the holy scriptures, or other Records, I say can view them with a liking and true affecting of their graces, with an humble acknowledgment of our own wants and poverties, and a mourning desire of attaining to such a beauteous profession of Christ Jesus.

Such a beauty (doubtles) did many of Gods children apprehend in the Lords Ordinances, and in such as suffred for them in England, who yet found not strength themselves, to stand and suffer for, and with them, yet left much and fled to New England, hoping to enjoy there (though with too much weak desire of peace and liberty) the Ordinances of Christ Jesus, their souls Beloved.

Obj. But did not Balaam see the beauty and excellency of Gods Saints, when he cried out, let me dye the death of the righteous, and let my last end be like his, &c.

I answer, it is usually well said, Balaam desired the death, and blessednes of the righteous, but not the life and righteousnesse of the righteous.

Obj. Balaam seems to have seen the beauty of righteousnesse it self.

Dissemblers, in a respect may desire righteousness, but only Gods children can long for it in truth, and for it self.

I answer, he might see and like righteousnes in the end, and fruit of it, and yet not in the true nature and beauty of it, for then he would have as well desired the life, as the death of the righteous, just as these Indians (amongst whom I write these lines) they see the excellency of the English industry, joyned with plenty, and a better condition then their own, but endure not that life of labour and indeavour, wherein that plenty and better state is found. But Gods children beholding the beauty and excellency of the heavenly lives and deaths of others, (like souldiers in a Field) are provoked by those examples, to desire to follow Christ Jesus in those holy paths, and secretly to bemoan their own infirmities and deformities.

These and many more discoveries of the life of Christ Jesus in the soul, (though in the midst of many weaknesses, and spirituall sicknesses) I hope (my dear love and faithfull companion) thou in truth discernest in thy self, and I, and others have discerned in thee: But oh search diligently in the Lords holy presence, and humbly beg his help, that as the Spirit of God admonisheth, (Gal. 6.) thou maiest have rejoycing in thy self, and not in anothers good opinion of thee.

Gods children cannot but desire spirituall health, as wel as life and Christian being.

But grant all these, and the assurance of a true and blessed life of grace within us?

Grant this life is as the life of Christ, never again to be extinguished. Yet who rejoyceth not in health, who mourns not under the pains and weaknesses of a sick bed?

Next therefore to the discovery of spirituall life, all that are born of God must try their spirituall strength, and health, and chearfull temper: The particular instances whereof, being propounded as examples, copies, and samplars for us to follow in the holy Scripture, I shall pick, and gather, and bind up, for both our incouragement, and comfort.

I confesse the beholding of such heavenly patterns may astonish and amaze us, and make us dispair to attain to the like heavenly temper: I pray thee therefore (dear love) observe, (what before I said) that these particulars next following are not discouragements from Christ, as if we had no life at all: but incouragements to draw neerer to Christ Jesus, when we see such virtue proceed out from him, to such poor sinners like our selves.

These particulars then following are as an holy looking-glasse, to discover to us our souls spots, & blemishes, as also sweet cordial flowers, to refresh and incourage our drooping spirits.

The severall particular trialls of this spirituall health, and chearfulnesse, I shall bind up (as I may so speak) into three severall parcells, as sometimes we see sweet flowers bound up into smaller bundles, to make up at last one larger bundle or posie in one.

The three severall sorts shall be according to that division of the holy Spirit by Paul to Titus.

First such as concern holines, respecting our communion with God in Christ Jesus.

2. Such as concern righteousnesse, respecting others.

3. Such as concern sobriety, respecting our private selves and persons.

Incomprehensible nature of God.

First, then it is an argument of the strength, and healthful temper of the inner man, when our apprehensions of God are always such, as bring us to holy wonderment and amazement, at the nature of incomprehensible God, at his properties, and works, from the Sun in the Firmament, to the poorest Worme, at his wonderfull dispensing of his justice, and mercy, and disposing, and ruling all things in Heaven, Earth, and Seas, from the highest Angels in heaven, to the lowest Devils in Hell.

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

This was Davids temper when he cried out, (Psal: 104.) Oh Lord how wonderfull are thy works, in wisedome hast thou made them all! Also (Psal. 8.) O Jehovah our Lord, how wonderfull is thy Name in all the earth! And Psal: 139. he brings this wonder nearer to himself, saying, I will praise thee, for I am fearfully and wonderfully made. As if he would say, fearfully and wonderfully bred in the womb, fearfully and wonderfully brought forth; and we may further say, ever since we came thus fearfully and wonderfully into the world, fearfully and wonderfully brought up, fearfully and wonderfully preserved, delivered, &c.

Obj. But may not naturall men, and Hypocrites admire the Nature, and works of God.

I answer, yes, but the wonder which doth possesse a child of God, causeth him to cry out with David, Psal. 119. Thy hands have made me, and fashioned me, give me understanding that I may learn thy statutes. Tis such a wonder as draweth up the heart unto God, with longings to be united unto him, to fear his Name, to partake of his divine Nature, and to be like unto Him in holines, and true Righteousnes.

Obj. The Devills believe, and tremble at God.

I answer, to tremble at the word of God, is alone the property of Gods Servants, Isa. 66 The Devills may wonder and tremble at the just sentence, and threatening part of Gods word: But Gods children tremble at the commanding part, yea at the comforting and promising part of it also, least they should depart or fall off from it, or loose, though but for a time as David, the joy and sweetnes of it.

The glorifying of God the great work of Gods children

Secondly, it is an Argument of health and spirituall strength, when the hallowing, the magnifying, and glorifying of the name of God is our great work and business in this world, unto which all the businesses and works we have in hand in the world beside give way, &c.

Thus Christ Jesus teacheth all his to make it their first request to God, that they may hallow, or glorifie his name: Thus he professeth (as it were upon his death bed) John 17. that he had done his work, that he had glorified his Father upon the earth: Hence he professeth at his most solemn Arraignment, Job 18. for this end was I born, and for this end came I into the world, that I might bear witness to the truth; that is, to give his Father the glory of his truth, and to destroy the lyes of the devill the father of them, who belyeth God in all his holy attributes, and works, and servants, and ordinances, and profaneth and dishonoreth his holy name in them all.

Obj. Hypocrites professe to glorifie God, and to say, Isa. 66. Let the Lord be glorified.

I answer: No hypocrite can make it his work to glorifie God, when it crosseth his own glory: No hypocrite can purely and simply, out of love to Gods name and glory, be content to loose the offer of a kingdom as Moses did, when the Lord himself offered it him, and as Christ Jesus did, when the people offered and would have made him a King by force, and the devil proffered him all the kingdoms of the world, and the glory of them.

Delightfull privacie with God argues strong affection.

Thirdly, it is an Argument of strength of Gods grace and Spirit in us, when we perform actions of godliness, with a single and upright eye unto God himself in secret. Frequent and constant delight in private converses argues strong affection to God or men: Hypocrites (saith Christ Jesus) will pray and fast, and give alms, but with a squint eye of private and sinister self respect to be seen of men, &c. But Gods children pray, and do good, and fast in secret, regarding no eye but the eye of an heavenly Father, who seeing in secret will not fail to reward openly.

Ob. But may not hypocrites speak and preach against hipocrisie, against self-love, self-respect, and fleshly and worldly ends in the performance of spirituall duties? And is it not possible for Gods children to perform spirituall duties with carnall ends and respects?

Hypocrites pretend far in glorifying of God.

I answer: Hypocrites may do this, and pretend pure and upright ends for God, as Jehu did: yet discover they hypocrisie, in the very pretence of sinceritie, for not content with the Lords eye and approbation, Come see my zeal (saith he) Jonadab, which I have for the Lord.

2ly, Gods children (doubtless) may look aside, and mark who sees and hears, and rewards their performances of service unto God: But this is either in sins of ignorance; as for instance, many of Gods dear children perform service to God in preaching as hirelings, and conceive themselves not bound although to glorifie Christ Jesus in saving souls) to preach without an hire, and so in other cases.

Or 3ly, this may be knowingly and discerningly, as Paul saith, Rom. 7. When I would do good, evil is present with me: such temptations come in as water into a ship, or as dust and diseases into a sound eye, and then Gods children be never quiet untill such distempers be cleansed, and got out again.

A frequent & constant spirit of prayer an argument of much of Gods Spirit.

Fourthly, it is an Argument of spirituall strength when the Spirit of prayer breatheth forth frequently, and constantly, and fervently to God in us: Hence David prays and cries in the morning, at noon, and in the evening, he riseth at midnight to pray, and prevents the dawning of the day to pray: Thus Daniel is thrice each day on his knees to God, and would not be beaten off, with the powers and terrors of cruel enemies and lyons.

Thus the Lord Jesus frequently retired alone to private prayer, and sometimes spent the whole night in prayer to God with strong cries, tears and supplications: And therefore is it that all true Christians are the spirituall Israelites, that is, wrastlers and strivers with God in prayer; like unto their Father Jacob, who wrastled all night in prayer with God, with weeping and supplications, and would not let the Angel go until he blessed him; and therefore his name was called Israel, a wrastler or prevailer with God, as well as Jacob a supplanter and prevailer with men.

Ob. But may not Hypocrites be frequent and fervent in prayer to God? Did not the Pharisees and Jews pray and fast often? Do not the very Turks solemnly pray five times each 24. houres? And the Papists not onely keep their solemn morning and evening times of prayer, but many other solemn prayers unto which the severall orders of Friars, Monks and Nuns bind themselves? And how easie is it by worldly engines to wheel about the Indians of America to become frequent prayers unto God, &c.

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

True prayer is the souls breathing unto God.

First then hypocrites pray but in a form and lip-labour, as a task and work to be done for carnall respects, to merit at Gods hand, or to stop the mouth of conscience, which tels them they cannot be Gods children except they pray: But true prayer is the pouring out of the heart to God, the true breathing of the soul to God, arising as Incense and perfume unto God: Hence (no doubt) although Paul before his conversion prayed much unto God, (for he was a Pharasie) yet he never praid indeed, untill his great change, and the descending of the holy Spirit of prayer upon him; And therefore the Lord sends Ananias with this incouragement unto Paul: Behold he prayeth, Act. 9.

and hath more or lesse some soul-pleasure in it.

Hence Gods children find a kind of holy pleasure and delight in prayer, whatever be the event or issue, it pleaseth God to give, like as a man finds delight in casting off an heavy burthen from his shoulder, or in the unbossoming of a grief, into the bosome of a friend. Thus Hanna opprest with grief weeps no more, when she had powred forth her supplication before the Lord: And the Lord Jesus powred forth his prayers, and tears, in the bosome of his Father, and then rests quiet in his Fathers pleasure, as touching the passing by, or drinking of the bitter cup.

Obj. But may not the children of God want holy pleasure and delight in prayer, and depart from Gods presence as heavy as they came?

Gods children are most in private with God.

I answer, some spirituall distempers may hinder, and obstruct the operations of the Spirit of prayer: nevertheles the soul and spirit praies and mourns for the absence of holy pleasure, and delight in this holy exercise. Hence Davids mourning (as a Turtledove) in his prayers, and Jeremies lamentings for the obstructions, between the Lord and their souls, in this holy Communion.

The second difference is, the Hypocrites prayers more respect the ears of men then God, as the Lord Jesus tells us; They pray that men may know so much, and esteem them Religious: Gods children, like true lovers, delight to be private, and fervent with their heavenly Father and Husband.

The prayers of Gods people most respect spiritual and soul mercies.

Thirdly, Hypocrites in their prayers most commonly respect earthly things, (and therefore Hos. 7.) they cry and howl upon their Beds, for corn and wine: or at the best they respect but themselves, &c. although it be in the pardon of their sins, and saving of their Souls: But the prayers of Gods children, chiefly eye heavenly things.

Hence the wonderfull spirituallity of Christs prayer to his Father, (John 7.) for the glorifying of his name, and spirituall Grace, and mercy in the souls of Beleevers: Hence the admirable spirituality of Davids prayers, for spirituall and soul mercies, Psal: 119. And the fervent prayers of Paul in all his Epistles for heavenly and spirituall mercies to the Saints of God.

Hypocrites like Dogs howl and fawn for bones and crusts, &c. But Gods children beg the proper tokens, and characters of a spirituall Father, to his spirituall children, and Beloved.

Gods people wait for, and rest in Gods answer.

4thly, Hypocrites will not always cry unto God (Job. 27.) but at last with Saul, if God answer not, they run to the Devill in evil means, murmur and despair: But Gods children can no more cease to cry unto God, then to live a spiritual life, and therefore resolve to give God no Rest untill they receive an answer, and therefore also wait for his holy pleasure, and leasure, and at last are satisfied with the Lords holy pleasure, and sentence, although it seem crosse, add bitter to flesh, and blood: So Moses in respect of his suit to God, for his going into the land of Canaan: So David praying for his child: So Christ Jesus in respect of his bitter cup. So Paul praying against his great temptation.

Obj. But may not Hypocrites pray long, and also wait upon God?

I answer, they may, yet at last, out of unbelief, and anger, like an angry Dog, or sturdy Beggar, they cry out in murmur, and wrath, as the unbelieving King of Israel, what should I wait upon God any longer? But Gods children never give over: for when they grow weary, they (like Moses) beg help to their fainting hands in prayer, and desire their eyes may never cease trickling tears unto God, untill he look down from Heaven, Lament: 2.

A 5th: Argument of spirituall health, and strength, is a constant holy sence of our own unworthines, vilenes, and basenes in Gods presence: Hence Jacob professeth himself less then the least of Gods mercies, that is, then the least crum, or drop, or rag, or look of mercy: Hence the Centurion professeth himself not worthy that Christ should come under his Roof: Hence Elizabeth her holy wonder, whence is it (saith she) that the Mother of my Lord should come unto me? Hence Mephiboseth wonders that David should look upon such a dead Dog.

Ob. But may not Hypocrites professe they are not Papists, that they can deserve nothing at Gods hands, that if they had their deserts it were woe with them?

Gods people are only truly sensible of unworthines.

I answer, Hypocrites may say so, but yet are angry when God seems to deal with them, as he deals with others. Hence they quarrell with God, as if that God seemed not to respect their offerings of prayer, and fasting, Isa: 58 But Gods children confessing themselves Beggars at Gods door, and Dogs under his Table, they wait for, and are humbly thankfull for every crum of grace and mercy: So Christ Jesus teacheth us to give thanks for the mercy of a little bread, and then for a little Fish, (Mark 6.) So after most heavy and wonderfull afflictions, Jeremie cries out Jehova is righteous, and professeth it is mercy that it is not worse, and that they were not burnt up and consumed.

6thly.

A 6th. Argument of the spiritual health and temper, is when the affections work strong and lively after God, after God for himself, after God as a portion and inheritance, after God as an Husband: when as the Heart panteth after the water-brooks, so pant our Hearts after God, when as the thirsty ground longeth for the showers of Rain, so long our souls after God: When his words are sweeter then the honey, and honey comb, and of more esteem then thousands of gold and silver.

Ob. But may not Hypocrites (as Balaam) professe so much and that in earnest?

Hypocrite affection to God.

I answer, the deceitfull heart of a man will go wonderfull far this way: Yet certain it is an Hypocrite respects God, but as a Dog respects his Master, yea sometimes a stranger, and an Enemy for a crust, or as an Hireling for his wages: But Gods children, in the want of all things, are content with God alone, his Christ, his Spirit, his Favour, his Word, his Ordinances: Hence David professeth Psal. 4. Thou puttest more joy into my heart, then in the time when their corn and wine increaseth: And Habacuck, when Vine, and Fig-tree, and Flock and Heard fail, he professeth to rejoyce in God, and to glory in the God of his salvation.

God himself the portion of his.

2ly. In the losse of all things, in the greatest straights and extremities, Gods children yet find comfort in God, that God their portion is not lost. Thus as David when his wives, and children, and friends, and servants, and cattell were all devoured by an enslaving and captivating sword, and he finds no Remainder, but burnt walls and ashes, and his own company ready to stone him, yet as David they take comfort, and incourage themselves injoying their God.

7thly.

Ready obedience to God.

7tly. It is an argument of spirituall health, and strength, when the holy Commandments of God are not grievous, but pleasant and delightfull to us: when we can say as the Lord Jesus said, it is our meat and drink, to do our heavenly Fathers will: when we are active and ready at the commands of God, and can say (when the Lord asketh whom shall we send) send me, as the Prophet Esay said: And as the Lord Jesus Psal: 40. Here I am, I delight to do thy will O my God: when we can without repining, grudging, or delaying, obey commands most grievous to flesh and blood, against not only flesh and blood, but against carnall reason, yea against Hope and Faith it self, as Abraham did, in offering up his most dear and only son Isaac.

Obj. But may not Hypocrites obey the commands of God, as Saul did, &c?

I answer, they may indeed obey Gods commands by halves as he did, and as a servant, and hireling, serve God for wages, and with eye service, with opinion of merit, and boast of their halt and lame service, as Saul did. But Gods children imbrace all the commands of God with delight, even the least, and most despised, with the greatest and most difficult, and when all is done, they confesse they have need of mercy, and are unprofitable Servants.

Obj. But may not Gods children live in the disobedience of some commands of God, and yet be healthfull, and strong in grace?

The sins of Gods people.

I answer, it is impossible that a child of God should (either in spirituall health or sicknes) live in the breach of any known command of God his Father. Tis true, Abraham, and Jacob, and David, and others, lived long in the sin of many wives, out of ignorance of Gods will, and Gods children to this day, even the holy Martyrs or Witnesses of Jesus, (who accounted their heart bloods not too dear for Christ) have and do live in the breach of many Commandments, that concern the worship of God: But they are herein like a traveller deceived, by a false path, which when he once really suspects, he cannot walk a step with ease, now do they cry out with David, Psal: 119. I will walk at liberty, for I seek thy precepts: And when God saith seek my Face, their Hearts answer, Lord thy face will I seek. Psalm 27.

8thly

The patience of Gods children, under Gods hand.

An 8th. discovery of spirituall health and strength, is an humble, a patient and thankfull submission to the aflicting, and chastising hand of God. Thus it is said of Aaron, in that dreadfull stroak of Gods hand, depriving him of his two sons in the floure of their Youth, in the midst of their sin, in the performance of their Priests Office: it is said, Aaron held his peace: I was dumb and held my peace, (saith David) Psal. 39. for thou didst it: Thus Jeremiah (Lam: 1.) Jehovah is righteous, for I have grievously transgrest against him. Yea Job not only exprest an humble and patient mind, but also (which is wonderfull, but proper to Gods children, when in right temper) he blessed God in the midst of so many fearfull and astonishing losses, of so many Cattel, Servants, and Children, saying, Blessed be the name of the Lord.

Obj. May not wicked men and Hypocrites acknowledg Gods afflicting hand, and humble themselves?

The counterfeit patience of Hypocrites

I answer, Hypocrites may see Gods hand, and humble themselves as the Egyptians, and the Philistins did, but cannot possibly be thankfull for it: They acknowledg Gods hand as a Dog his Masters when he is beaten, but not as a child his Fathers. As a loving and dutifull Wife, receiving Pills or Phisick from the hand of her loving Husband, a skilfull Physitian, who knows her sicknes, and out of love and care, prepares them for her, she cannot but be thankfull for those bitter medicins, and earnestly desire a kindly working: Thus David, Psal: 119. I know O Lord that thou in faithfulnesse hast afflicted me, for all thy commands are righteous.

9thly.

The mournful confession of Gods people.

A 9th. Argument of spiritual health, and strength, is an humble free confession, and giving glory unto God, in the rising up, or recovering out of any scandalous transgression, against God Hence the Israelites confession of their sin in desiring a King, (so impatiently, and imperiously as they did, with large confessions, 1. Sam. 6.)

Hence the many bitter and lamentable confessions of holy David and other holy Servants of God, after their committing of known evils: Hence the Corinthians repenting of their fellowship with the incestuous person in his sin, they give such an exemplary evidence of their true Repentance, that their holy practice is set as an holy Samplar, and Copy for all Saints afterward to follow, and write after.

Obj. But did not Pharaoh, Saul and Judas confesse their sins, &c?

1.

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

2.

False confessions.

Not with hatred of their sins, but in horrour and trouble at the danger of them, or in the evidence of them flying in their faces. Thus a Merchant casteth those goods over boord into the sea in a storme, which afterward he wisheth in again: Like a Dog, they vomit up the filth which (after their stomach is eased) they return unto, and lick up by new Commissions: But Gods children confesse in hatred of their sins, and loathing of themselves, and (like men in some sicknesses) are willing to take those medicines which may provoke and cause vomit, which afterward they are so far from returning to, that they abhor to touch, or look on it.

Obj. But may not Gods children return again to their vomit, and commit the same sins, which they have cast, up by humble confession?

The sins of Gods people distinguished.

I answer, the sins of Gods children are either, 1. grosse or scandalous, which when they recover out of, and give glory unto God, by publike confession, we seldome or never find them returning to such their vomit again. Hence we hear no more of Noahs Drunkennesse, of David's Adultry, of Peters deniall of Christ Jesus, &c.

Or 2ly. Their sins are sins of a more private and ordinary distemper, wherein their passions of anger, or neglect, or forgetfullnes prevail against them, never without some bitternes, and grief, and humiliation, and endeavour, with resolution of a more watchfull, and heavenly, and spirituall conversation?

10thly.

Gods people long alter visible enjoyments of God.

10thly. It is an argument of spiritual health, and strength, to maintain or recover an holy vehement longing, after the enjoyment of God, and of Christ, in a visible, and open profession of his own holy worship and Ordinances, separate from all false worships, Gods, and Christs, &c.

Hence that of David, Lord I have loved the Habitation of thy house, and the place where thine honour dwelleth: Hence he professeth he had rather be a Door keeper in the house of the Lord, (that is in a low condition, in Gods house,) then to dwell in the tents of wickednes, though in never so safe and pleasant a condition.

Hence he sums up all his desires in one, Psal: 27. One thing have I desired of the Lord, that I may dwell in the house of the Lord, &c.

Hence (though David mist of the Lords Order in carrying of the Lords Ark, and afterwards he mist in his thoughts about the building of God an house and Temple: Yet in both he discovered his holy strong affection, to Gods publike honour, and worship. The very same which afterward the Prophet Jeremy, and Daniel declared in their bitter Lamentations, for the Ruine of Gods house. And both Daniel and Zacharie, and Haggie, mightily declare this affection for the rebuilding, and setting up again this Temple and worship of God, and what they prophesied, that both Ezra and Nehemiah, and afterward Jehoshua and Zerubabel zealously performed and executed.

True Christians affection to Christ Jesus in his visible worship.

Hence it is that in the heavenly Love Song, the love of Christians to Christ Jesus in his ordinances is most elegantly set forth by a similitude taken from the strong affection of married persons: I am, saith the Spouse, sick of love, and O ye daughters of Jerusalem tell Christ Jesus so: If I finde him without I will kisse him openly in the streets, and will not be ashamed: True heavenly affection (like marriage love) at first kindles from some private sparks, to an open flame of publick profession, without shame before all men.

Obj. May not Hypocrites (as Saul in slaying the Gibeonites, and Jehu in slaying the Baalites) discover strong affection and zeal to the Lord and his worship, and consequently in these times to Christ Jesus and his holy kingdom?

I answer: Hypocrites and counterfeits in their profession of love to Gods publick worship ever run upon one of these two Rocks. For,

First, either they set up, and maintain, and fight for a fancie, a counterfeit, a false Christ, according to the prophesie of the Lord Jesus, that many (that is, thousands and multitudes of people) should so use his name, that is, with a willing ignorance and delusion.

Or 2ly, if it be the true worship of the true God according to the appointment of Christ Jesus, yet ever in two things the sincere wife (the true love of Christ Jesus) out-goes the whore and counterfeit.

First, the true wife contents not herself with the bare exercise, ordinance or administration (as the hypocrites do) but in all is restless to enjoy the Lord himself: For as the ordinance is spirituall, and heavenly; so longs the true beleever for a spirituall and heavenly communion with the Lord himself in it, that he may become one spirit with him more and more in all these outward and subordinate means and administrations.

Hence it pleaseth the Spirit of God to resemble his worship to the marriage bed, which satisfies not the heavenly Spouse, when the Husband Christ Jesus, is not spiritually embraced therein, but absent.

2ly, The desire of the true beleever in the enjoyment of Christ Jesus in any of his appointments is to be made fruitfull by him: but the desire of a whore extends no further then Lust or a Reward. Hence Rom. 7. We are married unto Christ Jesus, that we should bring forth fruit unto God: A whoorish heart willingly endures not fruitfulnes, but kills her own conceptions which the true Wife cherisheth, and tendreth as her life.

Obj. What should be the reason why so many of Gods children who in all ages have discovered their strong affection to Gods visible worship, and communion in Christ, have yet so varied, and wandred from the right, and first institution of the Church, and ministry, and Ordinances of worship?

I answer, Gods councell touching the spirituall captivity, and desolation, must be fulfilled, when yet notwithstanding, the strength of the affection of Gods people hath appear'd in their mourning and weeping, and lamenting after, and contending for the truth of the spiritual injoyment of their souls Beloved, in all the means of his own holy appointments.

11thly.

11thly. Again it is an Argument of spirituall health, & strength, in respect of God, when the Heart is fixed, and readily prepared for all the holy pleasure of God. Hence Hezekiah praies for such whose hearts were prepared to seek Jehovah, God of their Fathers: Hence this readines, and preparation of mind, is compared to the shoes on our Feet, without which we are unfit for travelling, walking, &c. and with which we are ready for any spirituall imployment. Hence David professeth that his heart was fixed, and ready, and when the Lord said seek my Face, Davids heart answered, Lord, thy Face will I seek, &c.

Obj. What is the reason that Gods children are sometimes hardly brought on to difficult services, and duties?

I answer, unreadines, and unfitnes is a spirituall sicknes or distemper, which when Gods children recover out of, then they say as the Lord Jesus in David Psal: 41. Lord my heart is willing, my heart is ready to do thy will O my God: And they say to Christ Jesus, as his holy servant John Bradford said to Queen Mary; If she keep me in prison, I will thank her; If she release me I will thank her; If she burn me, I will still thank her.

12thly

Lastly, it is an Argument of spirituall health, and strength when Gods children walk in a continuall sence of their own insufficiencies, and distempers, when they discern the evill inclination of their own spirits, and the excellency, and sufficiency of Gods most holy Spirit: And therefore continually say with David, Psalme 143. Thy Spirit is good, lead me, &c. and Psal. 139. Search me O God, and try my heart, and see if thou findest any way of wickednes in me, and lead me in the way everlasting.

These and many more, are the trials of spirituall strength, health, and cheerfulnes, in matters concerning God: We now come to the second Head of trialls of spirituall health, and strength, in matters concerning our selves.

Brokennes of spirit.

First, then it is an Argument of spiritual health, and strength, when (especially) after known sins committed, our hearts are in a broken frame and temper, when our spirits are as it were contrite, and pounded like spice in a Morter, then yeelding the most delightfull smell and savour unto God.

Hence (Isa. 66) a contrite, and broken heart is an House wherein God dwels, an House well ordered, swept, and garnished.

Hence a Spirit of trembling, (Isa. 66.) is an Argument and character of the most dutifull children of God: but of this formerly.

2dly.

Spirituall battels.

2ndly. It is an Argument of spirituall strength, when we make it our work to observe, watch, and kill our corruptions, and rebellions, and labour to keep under, and beat down our body to an holy fitnes, and readines for Gods service, in fasting, and prayer against temptations.

Obj. But may not Hypocrites humble themselves, and labour to mortifie their lusts and corruptions?

I answer, no question, but in horrour of conscience, and fear of Gods judgments, an Hypocrite may humble himself in fasting, as Ahab, &c. but to kill sin, as sin, and to desire to be ready for Gods will, in denying, and subduing his own, is only the character and property of a child of God.

3dly. Godly loathing for sin.

3dly. It is an Argument of spirituall health, and strength, when we so look upon our sins, and our sinfull dispositions, that we not only loath our sins, but also loath our selves for them: So saith the Lord, (Ezek 6.) My people shall loath themselves for their abominations, and for their whoorish heart against me: Thus Job when he recovers himself from his murmurings against God, he cries out, Behold I abhor my self, and repent in dust, and ashes. And David (Psal: 73.) looks upon himself for his murmuring against Gods providence, as an ignorant person, as a fool and a beast in Gods presence.

Object. But may not an Hypocrite loath and abhor himself for sin?

Hypocrites may in a respect loath themselves for sin.

I answer, It is possible for an Hypocrite to be sorry for some sins, and to be angry with himselfe, and to loath himselfe, but not properly for his sins, which he loveth, but (as theeves, whores, drunkards, &c.) for the danger, damage and disgrace which his sin may bring upon him. It is onely the property of Gods children to look at sin as sin, with a loathing eye, and to behold themselves vile and loathsome, even for the most pleasing and profitable, and delightfull, and most secret sins.

Fourthly.

True selfe denyall.

Fourthly, It is an Argument of the strength of Spirituall life, when we lay downe our selves at the feet of God, when as a Servants will, our wils are subdued to the Lords will, when the Lord is become our selfe, when his ends are our ends, which give us content and pleasure, although our selves, our ends are lost and destroyed, that wee may finde new ends and delights in God.

Hence Epaphroditus to further the worke of the Lord (Phil. 2) he regarded not his health, and consequently not his life; as a true Souldier in the Service of his heavenly King and Captaine.

Object. But may not an Hypocrite deny himselfs; his owne ends, his pleasures, his profits, his credit, his liberty, his life.

No Hypocrite can truly deny himselfe.

I answer, It is impossible; for all that he doth is still for himselfe: like Israel, Hosea 7. He is an empty vine, he bringeth forth fruit to himself: All that he aims at in using the name of God, his glory, his Christ, is still to exalt himselfe, to save himselfe: But Gods children eye ever a greater end then selfe, to wit, the glorifying of their God, although it be in their own destructions.

Fifthly.

Fifthly, Our hearts are then in an healthfull frame and disposition, when we are cordially willing to goe from hence, that we may be with Christ, Phil. 3. yet for the service of Christ and his Saints, we are cordially willing to stay in hard and difficult Service.

Object. But may not an Hypocrite desire to dye, and to be with Christ?

I answer, An Hypocrite may desire to dye, and to be with Christ in a glorious condition, but no Hypocrite can endure to dye, to be with Christ in an holy and spirituall condition, free from sin: and therefore can he not endure uprightly, &c. to worke for Christ on Earth.

Sixtly.

Spirituall contentation in Gods will.

Sixthly, Then are we in an healthfull frame of Grace, when God hath brought down our hearts to be content with the changes of his right-hand upon us: when we have learnt the lesson of Paul, to be content with food and raiment, with a travellers and strangers portion, of so much as may serve us in our Journey: When we can tell how to abound without Pride, or security, or trust in earthly things, and when we can tell how to want all outward mercies with quietnesse and contentation.

Obj. But may not Hypocrites be contented with smal matters, and suppresse their desires of great things, and say with Esau unto Jacob: Keep that thou hast my brother, I have enough?

All changes and losses are made up to Gods people only by himselfe.

I answer, the desires of all men are not alike greedy; but yet the desires of men are truely satisfied without God: Now when changes and the losse of all things fall upon the Hypocrite, he cannot finde those changes and those losses made up in God: No Habakkuk tels us, That it is the Character of Gods children, when the corne is gone, and the flocks and the heards, and the vine, and the figtree faile, to rejoyce in God alone for a portion, and to glory in the God of their Salvation.

Seventhly.

Joy in Sorrow.

Seventhly, Then are our hearts in an healthfull frame, when we are not onely willing to suffer for the name of Christ Jesus, but when we also conceive a kinde of pleasure in it; so saith Paul, I take pleasure in necessities, in distresses, and for Christs sake; Hence the Saints (Heb. 13. 10) not onely suffered the spoyling of their goods, but they took the spoyling of their goods with joy.

Object. May not Hipocrites suffer joyfully for Christ?

Hypocrites pretend to suffer for Christ.

I answer, An Hypocrite may doe and suffer with a seeming joy for Christ: But he can never doe this out of love to Christ, 1 Cor. 13. but always out of self-love for his owne glory and honour, out of strong conviction of conscience, least he be damned in denying his light, &c. Onely Gods children can out of love to Christ Jesus rejoyce (as some true friend or wife) to be afflicted and to sorrow and loose for their Souls beloved.

Object. Why then are many of Gods children so heavy in their sufferings and losses for Christ Jesus?

I answer, This hapneth sometimes out of distemper of body; sometimes out of distemper and weaknesse of minde, which they labour against, and chide themselves for as did David, Psal. 42. & 43. why art thou disquieted O my Soul, and why art thou so heavy within me? still trust in GOD, for I will praise him, who is the health of my countenance and my God.

Eightly.

Christian weanedness from this worlds comforts.

Eighthly, It argues strength of Grace when we use this world, and all the comforts of it with a weaned eye and mind, as if we used it not: as English Travellers that lodge in an Indian house, use all the wild Indians comforts with a strange affection, willing and ready to be gone: or as Passengers in a Ship, willing and ready (when God will) to land, and goe ashoar in our own countrey, to our owne House, and comforts in the Heavens.

Thus Gideons Souldiers (in a figure of such as are fit for Christs Battels) are not only couragious and depart not with the cowards, but also lap at the comforts of this life, with a speedy necessity, but lye not downe to them in excesse of affection and delight.

Object. May not Hypocrites use this world with a strange affection, weaned from the vanities of it, &c.

The heavenly use of earthly comforts.

I answer, Doubtlesse not onely a false Christian or Hypocrite, but other naturall men (out of the sence and experience of the vanitie and uncertainty of this life, and the comforts of it) may attaine to a great seeming dispising of these earthly things, though never without sorrow that they are not more full and certain, as being their portion: Onely Gods children who have made the Lord himselfe their portion, and his word and Ordinances their inheritance, they only I say use them as from God, tokens of his Love and goodnesse, and as golden chaines to draw them unto him, and humbly submit to Gods holy pleasure, in his gracious bestowing or withdrawing of them.

Ninthly.

Ninthly, It is an argument of a strong fear of and affection to God, when in all our earthly businesses, we see God, and minde his name and praise. Hence saith James: Yee ought in all Journeys and purposes to say, If God will: Hence Boaz that holy man, when he comes into his Field hath God in his mouth: The Lord blesse you sayed he to his Reapers: Hence the poorest Christian able to contribute (1 Cor. 16.) observes weekly, and therefore daily the dispensations of God towards him; He observes the givings and takings of Gods hand, and walks with him though in the poorest and meanest calling and condition.

Object. But may not Hypocrites observe Gods blessing in worldly things, in faire winds, good voyages, in the encrease of children, corne, wine, cattel, &c?

The glorifying of God proper to Gods children only.

I answer, Naturall conviction enforceth even Pagans to confesse (a Manittoo) an Invisible Deity and God-head in these visible things; But to make it a worke and Businesse in all these earthly things to see and glorifie God, to walke with him, and to be full of his praise all the day long; this is onely the Character of Gods children, who only truly see his hand, and love his name and glory.

Tenthly.

The true watch of Gods people over their Tongue.

Tenthly, It is an Argument of strength and vigour of grace, to keep a constant watch and bridle on our lips and tongue, that no words passe but such as are seasoned with Salt, to the glorifying of our Maker with our glory, and the edifying or benefiting of others. This Tongue of ours the Lord compares to the bridle of a Horse, to the Helm of a Ship, which if well managed rules the horse and ship, with safety and comfort: and the Spirit of God concludes; that he is a perfect and strong man in Christ, that is thus able to command his Speech and Tongue in this world.

Hence Christ Jesus preacheth Judgement to the world, for the abuse of the Tongue, and the idle words of it, when our words are not working words, and tend not to heavenly profiting of others.

Hence the Spirit by Paul commands (Ephes.5.) that neither uncleannesse, nor covetousnesse, nor foolish talking, nor jeasting, be once heard from the mouths of the Saints, but rather giving of thanks, and praising of God.

Object. But may not worldly persons set a watch before the door of their lips?

I answer, Morall wisdome may teach persons the vanity and grosse wickednesse of the Tongue, but onely Gods spirit (and strength of it) doth teach Gods children, in true feare and love of God, not onely to restraine from vaine and foolish, but also to attaine to a spirituall and heavenly Language.

Lastly, It argues strength and life and Grace in Christ, when our hearts by Gods spirit are wrought to such a degree of hatred of sin, that we not onely abhor the acts thereof, but also fly and shun the looks and appearance of it; so that we not only fly pride and passion, and covetousnesse and uncleannesse, but also the appearance of them.

Hence Boaz, when Ruth lay downe at his feet in the night, as claiming marriage by right, he not only refrained from uncleannesse, or uncleane touches, but also he gravely advised her to be gone so early in the morning, that no man should say there came a woman into the floar.

Object. But may not worldly persons not only avoid sin, but also the appearance of it?

Only Gods children can truly hate sin.

I answer, No worldly or unregenerate person can truly hate sin, or the appearance of it, for it is his nature and Element, they can onely hate the dammages and disgrace, and discredit of it, and so a Whore may hate whoredome. 'Tis only the property of Gods children, and the new-borne to hate sin as sin, with the sinfull appearances of it as opposite to their new and heavenly nature in Jesus Christ.

I now come to the third head of the tryals of spirituall health and strength, and that respects our conversation with men, in which

Christ and Christians worke to glorify God in doing good.

First I argue, that it is a strong argument of a strong constitution and spirituall health, when we can make it our worke and trade, to aime at glorifying our Maker in doing good to men.

Thus our great example Christ Jesus made it his worke and trade, to goe about to doe good, which he did abundantly and constantly to the souls and bodies of men.

Obj. Christ Jesus and his Apostles and messengers were endued with power from on high, not only to preach the Word for conversion but also with power of calling out Devils, and healing bodily diseases.

Holy women great helps in the Gospel of Christ Jesus

I answer, as an holy witnesse of Christ Jesus (a Woman) once answered a Bishop, I am a member of Christ Jesus as wel as Peter himselfe. The least Believer and Follower of Jesus pertakes of the nature and spirit of him their holy head and husband, as well as the strongest and holiest that ever did or suffered for his holy name.

Therefore it is that we read not only of the service of those great master-builders and work-men of Christ Jesus, the Apostles, but also the service and helpe of Christian women, for instance (Rom.16.) Phebe, Priscilla, Mary, Persis were eminently noted for helping forward the work of Christ Jesus, to wit, the glorifying of God in the saving of the poor sons of men.

Object. But is it not possible for Gods children to be slack in this work and trade of doing good to the souls and bodies of others, and yet be strong in grace and healthfull?

I answer, Doubtlesse Gods Children may be strong one way, and weak in another, strong in one grace and weak in another, strong in one tryal and weak in another: But it is their weaknesse and sicknesse, when they are slow and negligent of so glorious and heavenly a worke.

Thus Paul complains of the Saints of Asia, that he found none that stuck close to him but Timothie. Thus was it in Barucks weaknesse and sicknesse to seek great and earthly things, and Jeremie (strong in spirituall health and life) chides and reproves him for it, Jer. 45

Secondly.

Secondly, It argues strength of spirituall life, when we bear a strong affection to the seed of the woman, Christs seed, Gods children. To doe good to all men is a Christians trade, but especially to the houshold of faith.

Gods children cannot but naturally love one another.

This was Davids affection (Psalme 16.) when he look't upon Gods children as the excellent of the Earth, and placed all his delight in them: Thus Jonathan though he lost his Fathers love for Davids, though he was to loose a Kingdom by David, yet he loves him as his own Soul.

Thus Ruth so loved that holy woman Naomi, that although she were growne poor, a widow, and now in a tedious travel from Moab to Israel, and Naomi did also intreat her and her sister to goe back, and Orpah her sister was already returned to her kindred and her Gods, yet such was the flame of her holy affection, that she intreats Naomi not to intreat her: Intreat me not to leave thee, for whether thou goest I will goe, where thou dyest I will dye, and there will I be buried: thy God shall be my God, &c.

Worldly men may in a kind love Gods people.

Object. May not wicked persons favour, love, and respect Gods children? Did not Saul greatly respect Samuel; and for a while Herod, John the Baptist? Did not Michol love King David, as well as did her brother Jonathan? yea did not David finde wonderfull favour in the eyes of a Philistian Achaz?

I answer, The nature and the grounds of the love of naturall persons to Gods children must be rightly distinguished: Gods children themselves may and ought to love each other, and others also, according to any naturall and civill Relation; yet onely Gods children can love Gods children for the grace and spirit of God, which they see and finde in each other.

But Gods children can only love each other with a spirituall love.

Thus as two Candles or Torches they spiritually close and embrace each other with heavenly affection, being of one common heavenly nature together. Thus Countrey-men meeting in strange and forraign nations presently know each other by their language, &c.

Thus Brethren rejoyce to finde each other in strange places, and to know themselves the sons of one Father and Mother.

Thus Fellow-souldiers which stick close each to other in life and death, yea, although routed, disordered and flying, if possible they can discerne and know each other.

Gods children may possibly be unkind and cruel each to other.

Object. But did not holy David (who was a man strong in grace) did not he lay plots for the life of an holy man, noble and faithfull Uriah? Did not Asah that holy King of Judah, practice false Imprisoning, in committing the man of God to prison, and that onely for his faithfulnesse in reproving him from God?

I answer, This shews that both David and Asah at this time were very sick, and David upon his recovery laments his weaknesse and wickednesse and Blood-guiltinesse, Psal. 51,

Gods people in case may be sharp each to other, so was David sharply reprov'd by Nathan.

Quest. But may not Gods children have just cause of exercising sharpnesse each to others?

Yea doubtlesse, for Paul withstood even Peter himselfe to his face, and the Church of Corinth must put away and deliver the incestuous person to the Devill; though probably yet deare, and a brother, according to that of Paul to the Thessalonians, yet count him not as an Enemie, but admonish him as a Brother.

In a way of Justice, in a way of Physick, the dearest friend or Brother may exercise much bitternesse, though with much sweetnesse of temper, and with much tender melting and bemoaning of affection.

One of the blackest transgressions in the world for

Thus in cases have we seen mounfull violence used, to a wife or brother in some kind of distempers and distractions.

But when Gods children shall so far degenerate, as to pursue the life of each other, though it be with desire to cover a sin, and to keep Gods name from being dishonored (as in Davids case) it is a weaknesse, it is a sicknesse, which although it be not unto death, yet bringeth it neer unto Deaths door,and made David cry out with bitternesse of his soul, Deliver me from blood-guiltinesse O my God, and my tongue shall sing loud of thy righteousnesse.

Thirdly.

A compassionate heart even towards enemies is a Christian heart.

A third tryal of spirituall health and strength is a compassionate and pitifull, melting-heart over the afflicted or miserable, yea, although our enemies, or enemies of their owne Salvation.

Thus the Lord Jesus sighs for the hardnesse of the heart of his Enemies: thus he weeps over Jerusalem that was to kill him, and prayed for his persecutors and enemies.

Thus Jeremy powres forth his Book and Rivers of Lamentations for Jerusalem of old, as Christ for the latter.

2 Tim. 2. 26.

Thus Gods people are commanded to weep with them that weep: And when any oppose themselves, wee ought in meeknesse and patience to bear it, as knowing their wofull and miserable bondage and slavery to Sathan: And who knows whether it will please God in infinite mercy and compassion to deliver them by vouchsafing repentance in Christ Jesus, as he hath done to us?

Object. But may not Gods children exceed and over-grieve for others?

Gods people mourn for others.

Yea doubtlesse, and therefore God chideth Samuel for over-grieving for Saul, because God hath rejected him: Gods children may as well exceed the bounds of griefs as of joy and anger, and any kind of Passion or affection: but it is ever safer to fall on the right hand of too much mercy and compassion, then on the left of Anger, Wrath and Cruelty.

Hence David weeps over sinners with Rivers of Tears, because they kept not Gods Law. Hence we are commanded to bear the burthens of others, and so fulfill Christs Law. All sin is a burthen, but especially to Gods children, whether they commit it out of a deceived judgment, and conscience, or out of passion, and sudden slight of temptation: Their sins therefore (especially if superiours,) we must cover, and with shame, and sorrow go backward like Shem, and Japheth, as grieving, and unwilling to behold their nakednes.

Obj. But we are commanded not to suffer sin upon our Brethren, but reprove them?

I answer, then is the tongue a fit instrument to reprove others, when it is tuned by a grieved heart, that considers, and ponders it self, as subject to temptation, and sin, as others, except mercy make the difference, and deliver from temptation.

4thly.

Impartiall reproving a character of Gods people.

Fourthly, it is a good evidence of spirituall health, respecting others, when we endure not sin to lie upon them, or rather them to lie in the pit of sin, but endeavour to help them out by wise, and loving, and seasonable reproof, and exhortation.

Hence Job endures not sin in the wife of his Bozome, but chargeth her with folly for her impatient, & impious counsell: Hence David smites deeply his dearest Michol, when she mocks at his holy zeal for the Lord, and his worship.

Hence Christ Jesus sharply reproves his faithfull servant and Apostle Peter, and that only for (seeming) loving, and affectionate councell: Get thee behind me Satan.

Bold reprovers for sin.

Again, as true love, and zeal for God, (when strong) spares not the dearest: so neither doth it balk, or shun the highest. Thus deal Gods Prophets, even with Kings, and Princes: Thus Samuel spares not Saul, nor Nathan David, Eliab Ahab, nor John Baptist Herod and his Queen, even for those most neer, and darling sins, which were most dangerous to touch, and meddle with.

Qu: How stands such bold, and sharp language, (as some of the Prophets used) with humble Duty, Fear, and Reverence, due unto superiours?

I answer, as true affection stands with plain, and sharp reproof of dearest, so true humility in bold dealing on Gods behalf, with the most supream, and highest.

Hence are Gods people also commanded not only to reprove, but to separate in case of finall obstinacy in sin.

Obj. This course may seem to destroy humane society, yea nature, and civillity out of the world.

Godliness makes civilitie more beautifull.

I answer, it is true that Godlines, and Christian affection, and zeal for God destroys corrupt nature, and humanity, but otherwise Godlines sanctifieth, and directeth nature, and civility, in the fear of God.

5thly.

Fifthly, it argues strength of spirituall life, and grace, when a Soul is able to withstand, resist, and repell such sins, unto which the opportunity of temptation sollicites, and invites us.

Joseph and David admirable for resisting of temptations.

Hence holy Joseph, and David, are propounded to us for heavenly examples of power, and strength of grace, in resisting those most, two plausible temptations (to which the wicked nature of man is so prone, and subject:) the one of lust to Women, when strongly and often solicited by his wanton Mistris: the other of revenge toward man, when his bloody persecutor Saul, seemed by God himself to be delivered, and brought into his hand.

Obj. But David himself was conquer'd by uncleannes, and Asa wreaks his wrath, upon the very servant, and Prophet of the most High, and yet both David, and Asa were thought to be strong in grace, and power of Godlines?

The fals of Gods children and to what end.

I answer, Gods champions are sometimes strong, and sometimes weak, strong in some things, weak in others, and (as the strongest bodies) subject to spirituall colds and falls, and hurts, which are most graciously recorded for our comfort in our falls, as well as the holy victories of the Saints, to make us watchfull, and couragious.

A Christian bearing of reproof a good argument of much of Christ Jesus.

Sixtly, in matters concerning others, it is a good argument of strength, of grace, when we can patiently, and thankfully bear a Reproof, and Admonition, when we can esteem a Reproof for our evill words, or ways, not as a blow or stroak on the Head, but as a sweet, and precious Ointment powred on us.

Hence the admirable patience, and meeknes of Hanna, when Eli zealously, but uncharitably reproved her for Drunkennes. Hence when Christ Jesus most sharply reproved Peter, and afterward Paul dealt severely with him about dissembling in the matter of Communion; We hear not of the least impatient, or bitter word to either, yea when he was unjustly charg'd, and that by Saints (Act. 11) he patiently bears it, and returns a soft, and gentle answer, which turned their murmuring accusations into joyfull satisfaction, and thanksgiving.

Gods people may possibly be angry at reproofs.

But now the scorner, yea the godly being (weak) reproved burst out in wrath. Thus not only Ahab imprisons Micaiah, and Herod, John the Baptist, but Asa also claps up fast the reproving Prophet, and the best of Gods children are subject to such sad distempers, when either a mistake of judgment, or a pang of passion sinfully hinders the receit and working of the Reproofs of the Almighty, which are wholsome heavenly potions intended by him the Father of mercies, for our good, who ever be the cup, the vial, or instrument.

Naturall wisdome goes far, but not so far as spirituall.

Obj. Many Philosophers by naturall wisdome, and many civill and morall men, out of the principles of civillity and morality, and sometimes for some private ends, will bear a Reproof with patience: And hence that of Solomon, rebuke a wise man, and he will love thee: whence it may seem that men by strength of wisdome may receive in love, and profit by a Reprehension.

I answer, Gods children (as well as naturall men) may also act from Rules of Reason, and naturall wisedom, but withall they act from an higher ground, and principle, that is they hear they see Gods wise, and holy permitting hand in the foulest mouth; So David acknowledgeth God in Shimeis railing, and Hezekiah in Rabsheka his provocations, and blasphemies.

Reproaches send Gods people unto God.

2dly. Gods children by reproofs, by slanders, and reproaches, are sent to God: So David as a figure of Christ Jesus, and so Moses also, when the people in their murmurings, reproached him, as the cause or occasion of their miseries, he runs to God, and praies even for those unworthy, and unthankfull men.

Lastly, with reference to our walking with others, it is an argument of great strength of grace, when glory of the Lord and the salvation of Gods people is so great, and so dear in our eyes, that we can with (upon supposition of them two) that we not onely loose our temporall, but our eternall state and welfare: Hence those two famous and wonderfull speeches of those two glorious stars Moses and Paul: Blot me out of thy book saith Moses: And I could wish to be accursed from Christ, saith Paul, for Israels sake.

Ob. But can such a wish be lawfull though for the gain and glory of Christ, since to be accursed from Christ cannot be without sin against Christ?

I answer: I will not dispute what accursedness or separation from Christ, that is, some saying that Paul wished onely a temporall, and some an eternall separation from Christ: some a separation from joy and delight in the presence of Christ, but not from the puritie and holiness of Christ: But I say, doubtless so neer as any soul approacheth to these heavenly copies of Moses and Paul, so neer comes he to the greatest strength, and health, and beautie of a Christian life.

Ob. But can any man now attain to such a strength of grace as this, so to wish?

Different manifestations of Christ Jesus in his people.

I answer: as it is in nature so in grace, there are children and young men (or strong men,) and there are old and aged men in Christ: Again, as it is nature, so in grace; there are differences of children, and differences of young and aged men in Christ: every Israelite had not the strength of Samson: nor every of Davids Souldiers the strength and valour of Davids worthies: yet so neer to these heavenly copies as we approach, the stronger we are in the grace of God in Christ: And doubtless it cannot be but it is in the desire of every true childe of God, not onely to enjoy a prettie moderate health of spirituall life, but to be as strong in faith as Abraham, in meekness as Moses, in patience as Job, in affection to God as David, and as zealous for the Lord and his glory, as were this blessed pair of zealous servants of the most high, Paul and Moses.

Some means which Gods Spirit useth as preservatives.

I Am now come (dear Love) to the third and last Head proposed, which is some few means of recovering and preserving of Christian health and cheerfulness, and the preventing of spirituall sicknesses and diseases: In this I shall desire to be brief, lest by too long a discourse I discourage thy reading, and hinder thy use and improvement of it.

Soul-examination a soul means of spirituall preservation.

First then, holy consideration of our estate, a deep and frequent examination of our spirituall condition is an excellent means of Christian health and temper: Thus teacheth us the holy Spirit of God by Jeremie, Lam: 2. Let us search and try our ways, and turn unto the Lord.